The Poumai Naga: A Distinct Tribe of Manipur with Enduring Traditions
The Poumai Naga are one of the major Naga tribes predominantly residing in the northeastern Indian state of Manipur. Recognized as a distinct ethnic entity, the Poumai boast a rich cultural heritage, a unique language, and a vibrant community life that has adapted through centuries of change. While their primary home is Senapati District of Manipur, Poumai villages also extend into parts of Nagaland state, reflecting historical movements and shared regional ties.¹
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The Poumai primarily inhabit around 100 villages that are broadly grouped into three traditional blocks: Paomata, Lepaona, and Chilivai. They speak their own language, Poula, which is a vital part of their identity. Like many Naga tribes, the Poumai are predominantly Christians, a religious shift that has significantly influenced their societal norms and practices over the past century.²
Legal Status and Demographics
In a significant step towards affirming their distinct identity, the Government of India officially proclaimed the Poumai Naga to be a separate tribe in 2003. Prior to this recognition, the government had largely considered them as part of the Mao tribe, with whom they share certain cultural and historical affinities.³ This official declaration underscored their unique heritage and paved the way for dedicated developmental and cultural preservation efforts. The three traditional blocks—Paomata, Lepaona, and Chilivai—are collectively recognized as the heartland of the Poumai Naga.⁴
As of the 2011 Census, the Poumai tribe had a substantial population of 179,189 individuals, making them one of the larger Naga tribes. Of this number, approximately 10,000 Poumai live in the Phek district of Nagaland. The tribe's settlements encompass 94 villages, with 85 recognized as revenue villages and nine currently unrecognized. Geographically, Poumai villages wholly cover three sub-divisions in Manipur: Paomata SDO/BDO, Purul SDO/BDO, Chilivai SDO/BDO, Phaibung, and about one-third of the Mao-Maram and Tadubi Sub-Divisions. Additionally, some Poumai villages fall under the Kangpokpi Sub-Division of Manipur and, as mentioned, in Phek District of Nagaland, highlighting their widespread distribution.⁵
Folklore and Origins
Poumai folklore is rich with narratives that trace their origins and movements. A significant tale recounts that after the tribe migrated to Makhel (Mekhro), a revered Poumai leader thrust his walking stick into the ground. Miraculously, this stick took root and sprouted into a large Wild Pear Tree, known as "Khyataobii." This ancient tree still stands in Khyako, and when a branch breaks, the local Poumai inhabitants, often referred to as "Tenyimia," observe a traditional taboo period (genna) and take a communal holiday, reflecting its sacred status.⁶
Oral history accounts provide details of early Poumai settlers. Khyapou Dukhuo is remembered as the first Poumai settler in Makhel, while Supou Paoyuo was the first at Saranamai. The Lepaona group established their settlement at Koide under the chieftainship of Napou-Rakhuo. Another significant group, the Proupuozei (Proumai), migrated from Makhel to Proufii (west of the Khyouchi-Liila range) for a brief period before finally settling at Phaofii (Kodom).⁷
Koide village holds a particularly sacred site: a "Holy Well" known as Shodziikhao on its eastern side. The water from this well is traditionally used for the sanctification of birth rituals, important gennas, and marriage ceremonies, symbolizing purity and blessings. This well remains perennial throughout the year, a testament to its enduring significance.⁸
Over generations, the Poumai dispersed to different regions. The Maram and Thangal tribes migrated southwest. A significant group of Poumai, comprising the Paomata, Lepaona, and Chilivai, settled at Süfü, which is now known as "Saranamai." From Süfü, one group further moved to Nafü, now recognized as Koide.⁹
Village Layout and Social Background
Historically, Poumai villages were strategically situated on hilltops or ridges. This elevated positioning was primarily for security reasons, offering a defensive advantage during periods of frequent tribal warfare and headhunting. Villages were often fortified with stockades and elaborate trenches to ward off enemies. While the British colonial government's suppression of warfare led to these defenses no longer being maintained, traces of such constructions can still be observed in many older village sites today.¹⁰
Poumai houses are typically built in neat rows, often facing each other. Each house traditionally features a backyard garden where villagers cultivate essential vegetables, fruits, sugarcane, and bamboos, contributing to household self-sufficiency. A distinctive feature of Poumai social life was the Khoukivei or Reipeiki, communal houses where unmarried boys and girls slept in groups. These dormitories served as vital social learning centers, fostering community bonds and transmitting traditional knowledge. Houses were also adorned with buffalo skulls and "man-on-the-planks" sculptures, serving as symbols of prosperity, ancestral reverence, and warrior achievements.¹¹
Powers and Functions of the Chieftain (Mave-o)
Each Poumai village traditionally functions as an independent entity. The village is nominally ruled by the Mave-o (Chieftain), who can be best described as the ceremonial and spiritual head of a small, autonomous state. The Mave-o serves as the custodian of customs and traditions, playing a crucial role in preserving the cultural heritage of the community. Decisions are not made unilaterally but through open discussion and consensus with clan elders, who are highly respected figures in the village. The Mave-o's authority is rooted in a traditional principle: "if the chieftain is poor the villagers as well as the village prosper," emphasizing selfless service over personal gain.¹²
As a gesture of respect and gratitude, whenever a Poumai slaughters an animal for a feast, a limb of the slaughtered animal and two tins of paddy must be donated to the Mave-o. On such an occasion, the donor is granted the privilege to wear the prestigious shawl, Hahsha, also known as Yeshosha (a white shawl with distinctive large stitches in the middle), and a stone may be erected to commemorate the event. The Mave-o also plays a vital role in the agricultural cycle, announcing and initiating the traditional time for cultivation, signifying their connection to the land and the community's livelihood.¹³
Family Life and Performing Arts
Poumai Naga family life is predominantly patriarchal. The father is recognized as the head of the family, representing the household in all communal matters and serving as the primary breadwinner. The mother's duties encompass raising the children and managing household chores, including cooking, washing, and collecting firewood. Children are actively involved in the family's daily chores, learning responsibilities from a young age. Their upbringing is highly structured, with various educational activities encompassing their days from morning till dusk, preparing them for adult life within the community.¹⁴
The Poumai Nagas possess a rich tradition of dances, songs, and performing arts that are integral to their cultural expression and communal life. The most popular dances include:
Asah-do (prosperity dance): Performed to invoke blessings for well-being and abundance.
Rieh-do (war dance): An energetic dance depicting historical battles and the valor of warriors.
Tahta-do (ploughing demo dance): A performance that mimics agricultural activities, perhaps associated with pre-sowing rituals.
Mate-do (seed sowing dance): Celebrates the act of sowing and prays for a good harvest.
Chachu-do (harvest dance): A joyful performance celebrating the successful completion of the harvest season.¹⁵
Thounii Festival: The Poumai New Year
Thounii is the grandest and most multifaceted traditional festival of the Poumai. Its name is derived from 'Thouniikhou', the first month of the Poumai calendar year. "Thou" means "new," and "nii" means "festival," hence it is translated as the "New Year festival" or "the festival of dawn." Celebrated after the storage of paddy and all other food grains and crops, Thounii is an occasion of profound thanksgiving to their deity for a bountiful harvest and good health. Its grandeur is attributed to the pleasant climate during its observance, the abundance of food and drinks, and the inherent festive mood of the people. Historically, Thounii also marked the initiation of a new village settlement after observing various omens, dreams, signs, and divinations.¹⁶
In the past, the Thounii celebration lasted for five days, commencing from the 18th to the 22nd of Thouniikhou.
Day 1 (SHAA): This day is dedicated to preparations. Houses, village surroundings, streets, and public spaces are cleaned and repaired for communal gatherings. Vessels of prepared rice beer for the feast are tasted and blessed. In the evening, family members gather to bake bread on a flat stone, often mixed with sesame cream for enhanced taste.¹⁷
Day 2 (CHIZIIYU - sanctification of house): All animals designated for consumption during the feast are slaughtered and distributed among relatives and neighbors. Libation and oblation rituals are performed at the family altar (Rii) by the head of the family, offering cooked meat and rice beer on plantain leaves to the family deity as thanksgiving for the harvest. Guests, sisters, and relatives from neighboring villages arrive in the evening, initiating a grand feast with bonfires lit in public grounds.¹⁸
Day 3 (SHEPAO - send-off the guest): Brothers present cooked meat to newly married sisters, which is then offered to her husband's relatives. Guests, sisters, and relatives who attended the festival are escorted to the village boundary as a gesture of respect. During the day, youth engage in traditional games and dances, re-gathering in the evening at public parks for drinks, singing, dancing, narrating heroic deeds of ancestors, sharing origin stories, and listening to exhortations from elders.¹⁹
Day 4 (NIIDAI): Menfolk in full traditional attire go around the village whooping in celebration. In the evening, all villagers gather at the public ground with their rice beer and foodstuffs. Youth collect firewood to build bonfires, around which villagers share food and drinks, continuing the merriment and cultural events.²⁰
Day 5 (NIINGOUTO - the last day): On this concluding day, village menfolk venture into the jungle to chase and catch a specific bird called 'Seitu' with bare hands, without using any weapons. The one who catches the bird is considered the lucky man of the year. The bird is beheaded, its body torn into pieces and shared among the group, while those who don't get flesh share feathers and blood stains on their poles. Upon returning, they parade around the village in whoops of victory, and the poles are erected at the village gate, signifying triumph. If no bird is caught on the first attempt, the hunt continues until successful. Thounii's conclusion heralds the coming of spring, reminding farmers to return to their fields.²¹
Musical Instruments
The Poumai possess a few distinctive traditional musical instruments:
Hraoloubüii/Gaigou: A single-stringed banjo-like instrument made from a dried bottle gourd shell, producing a unique resonance.
Chü: An indigenous flute crafted from bamboo, producing melodic tunes.
Hakai: A wind instrument made from a buffalo horn, producing deep, resonant sounds.
Ahbe: Another wind musical instrument.
Hachha: A type of wind musical instrument.
Ahtsii: A distinct wind musical instrument.
The Hraoloubüii/Gaigou, Ahbe, Hachha, and Hakai are typically played by men. Traditional folk songs are performed either with or without the accompaniment of these instruments, enriching their cultural gatherings.²²
Dress and Adornment
At the turn of the century, before the full advent of modernity, men's traditional dress was quite simple, often consisting of a kilt and a basic cloth, frequently leaving them bare-chested except on grand occasions. During festivals, they adorned themselves with elaborate items like Roh-lai (diadem), Vee-hoxzü (colorful bird's feathers), Phao-hah, and paongi (ivory bangles).²³
Women's traditional attire included the Lakiteisha (a black shawl with distinctive red and green stripes) and Poüpumü (a white skirt featuring black and green stripes). They also wore various ornaments such as Bao-sa (bangles), Baoda (a brass bangle), and Toutah or Tou (necklaces), some of which could be woven from the barks of nettle, showcasing their resourcefulness and artistry.²⁴
Food and Drinks
To the Poumai, cooked rice is the staple food, signifying a complete meal. They typically consume three heavy meals a day. In addition to rearing domestic animals for sustenance, they also engage in hunting wild animals and birds, supplementing their diet. Rice beer, known as Pou-yu or "Pou-zhao," is an immensely popular traditional drink among the Poumai, who have been skilled in brewing it since time immemorial. While not explicitly stated as a universal practice, many elders, both men and women, traditionally chew tobacco, sometimes using hooks or a 'hubble' (presumably a simple form of hookah), indicating a historical cultural practice.²⁵
Pottery
Amongst the Poumai tribesmen, the inhabitants of Onaema (Oinam Hill) are particularly renowned for their expertise in making earthen pots and utensils, collectively known as Pouli. Their craftsmanship produces a variety of essential household items, including the tooly (rice pot), vuly (curry pot), naikhaoti (curry bowl), khouli (pitcher), duki (oar), and ngaki (a large jar specifically for fermenting rice beer), highlighting their mastery of this traditional craft.²⁶
Rivers and Calendar
Important rivers like Vourei (Barak), Ngarei (Laini), and Phaomai Sorei (Iril) originate from the surrounding hill ranges and provide vital water resources to all regions inhabited by the Poumai, sustaining their agriculture and daily life.²⁷
The Poumai also maintain their traditional calendar system, with distinct names for the days of the week and months of the year, reflecting their unique cultural and temporal understanding:
Week Days: | POULA | ENGLISH | | :-------- | :-------- | | Rahtho | Sunday | | Tapayu | Monday | | Philikhayu| Tuesday | | Vekouyu | Wednesday | | Thaosoyu | Thursday | | Kidzüyu | Friday | | Hahpayu | Saturday |
Months: | POULA | ENGLISH | | :---------- | :-------- | | Ngheipokhou | January | | Siihpakhou | February | | Tainiikhou | March | | Naakhou | April | | Ziikhou | May | | Laokhou | June | | Laikhou | July | | Ngehkhou | August | | Zaliipokhou | September | | Dorupokhou | October | | Doniikhou | November | | Khoushokhou | December |²⁸
Notes
Sahiinii Lemaina Veikho, "Poula phonetics and phonology: An Initial overview (Poumai Naga)," North East Indian Linguistics (NEIL) 7 (2015): 1-15.
Ibid.
"The Constitution (Scheduled Tribes)," Archived from the original on 2017-09-20, accessed July 20, 2025,
http://web.archive.org/web/20170920150917/http://tribal.nic.in/writereaddata/ScheduTribesList.pdf Ibid.
"A-11 Individual Scheduled Tribe Primary Census Abstract Data and its Appendix," Office of the Registrar General & Census Commissioner, India, 2011, accessed July 20, 2025,
https://www.censusindia.gov.in/2011census/PCA/ST.html "Poumai Naga Tribe," Thohepou, accessed July 20, 2025,
https://thohepou.wordpress.com/category/poumai-naga-tribe/ Ibid.
"Poumai Naga Tribe," Archived from https://www.google.com/search?q=poumainaga.com, accessed July 20, 2025,
https://web.archive.org/web/20140427005532/http://poumainaga.com/wiki/poumai-naga-tribe/ Ibid.
"Poumai Naga Tribe," Archived from https://www.google.com/search?q=poumai.wetpaint.com, accessed July 20, 2025,
https://web.archive.org/web/20110825011032/http://poumai.wetpaint.com/page/Poumai+Naga Ibid.
"Poumai Naga Tribe," Archived from kanglaonline.com, accessed July 20, 2025,
https://web.archive.org/web/20120328065058/http://classic.kanglaonline.com/index.php?template=kshow&kid=298&Idoc_Session=1b22ddd2873ef8925aed15a52b69a133 Ibid.
"Poumai Naga Tribe," Thohepou.
Ibid.
"Poumai Naga Tribe," Archived from https://www.google.com/search?q=poumainaga.com.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
"Poumai Naga Tribe," Thohepou.
Ibid.
Ibid.
Ibid.
"Poumai Naga Tribe," Archived from https://www.google.com/search?q=poumainaga.com.
Ibid.
Ibid.
