The Rengma Naga: A Tribe of Deep Roots and Distinct Traditions in Nagaland and Assam
The Rengma are a significant Naga tribe residing across two northeastern Indian states: Nagaland and Assam. With a population recorded at 62,951 individuals according to the 2011 Population Census of India, they represent a distinct cultural and linguistic group within the broader Naga family.¹ The administrative and cultural heartland for the Rengmas in Nagaland is Tseminyu, while their headquarters in Assam is located at Phentsero/Karenga Village, marking their presence in diverse geographical and socio-political landscapes.²
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History: Migrations, Conflicts, and Social Change
Like many other Naga tribes, the written historical records of the Rengmas are sparse, with much of their past preserved through rich oral traditions passed down through generations. These oral histories provide valuable insights into their origins, inter-tribal relations, and significant historical events.
Local traditions suggest a close historical connection between the Rengmas and the Lothas (or Lhotas), positing that they were once part of a single, unified tribe.³ Oral accounts also recount a formidable struggle that once occurred between the combined forces of Rengma villages and the Lotha village of Phiro, highlighting past conflicts and rivalries that shaped tribal boundaries and relationships.⁴ Furthermore, historical records indicate periods of conflict between the Rengmas and the Angami Nagas, underscoring the dynamic and often contentious nature of inter-tribal relations in the region.⁵
Historically, slavery was a practice among the Rengmas, with slaves known by the terms menugetenyu and itsakesa. However, by the time the British colonial administration arrived in the Naga region, this practice was reportedly on the decline, and there are no apparent records of any Rengma being held as a slave during that period.⁶
In Assam, the Rengma tribals are prominently found in the Karbi-Anglong district, historically known as the Mikir Hills. The migration of the Rengmas to the then Mikir Hills is believed to have occurred in the early part of the 19th century. This significant historical movement is well-documented by colonial ethnographers. J.P. Mills, in his seminal work The Rengma Nagas (1936), states in the introductory part that "About a hundred years ago or more a body of the western Rengmas migrated north-west to the Mikir Hills, where they are still living."⁷ Further corroboration comes from Mills' The Lhota Nagas (1922), which mentions the migration of the Rengmas westwards to the Mikir Hills, possibly alongside or in the rear of the Lothas, while being pursued by the Angamis.⁸ The Rengmas assert that they are native or aboriginal inhabitants of Karbi-Anglong, a claim that sometimes contrasts with the Karbi oral history of their own ancient immigration from the Yunnan region of China.⁹
In recent decades, the Rengmas in Karbi-Anglong have faced significant pressures from various militant factions, leading to complex inter-tribal dynamics and, at times, retaliatory counter-militancy. This has resulted in ethnic violence and polarization within Karbi-Anglong, causing displacement and the establishment of relief camps for both Karbi and Rengma communities. Parallel to the Rengmas, Kuki militant groups, who have exhibited anti-Naga tendencies in recent decades, are also active in Karbi-Anglong, further complicating the ethnic landscape and vying for their tribal rights.¹⁰
Subgroups
The Rengma Nagas are broadly divided into two main geographical and cultural groups: the Eastern Rengmas and the Western Rengmas.¹¹ These subgroups likely exhibit minor variations in dialect, customs, and traditional attire, reflecting their distinct historical developments and interactions within their respective regions.
Economy: Masters of Terrace Cultivation
The Rengmas are particularly renowned for their expertise in terrace cultivation.¹² This sophisticated agricultural practice, involving the construction of stepped fields on hillsides, is a hallmark of their adaptation to the mountainous terrain. Terrace cultivation not only maximizes arable land but also aids in soil conservation and efficient water management, showcasing their advanced indigenous farming techniques.
Culture: Dress, Festivals, and Customs
Traditional Clothing: Traditional Rengma clothing is a vibrant display of their cultural identity and served as a clear indicator of the wearer's social status and position within the community. The designs, colors, and patterns on their textiles conveyed intricate social meanings.
Rhikho: An ordinary type of cloth, typically a white body wrap with four narrow black bands. The number of black bands could vary with the age of the wearer. This cloth was worn by men who had not yet achieved significant status, such as offering a "great feast" or participating in headhunting.
Moyet tsu: Another ordinary cloth, usually dark blue with a very broad median band, embroidered with a thin zigzag pattern in red along the edges. This was commonly worn by young men.
Alungtsu: A cloth reserved for well-to-do men who had achieved a certain level of prosperity but had not yet offered a major community feast of merit.
Teri Phiketsu: This is a particularly prestigious shawl that could only be worn by individuals who had successfully performed the headhunting ceremony, a historical warrior practice that signified immense bravery and prowess.¹³
Beyond the weaving of cloths, Rengmas are known for their traditional dyeing techniques. They can produce yellow dye from the flowers of a specific tree and also practice painting on clothes, further enriching their textile artistry.¹⁴
Ngada Festival: The Ngada is the most important harvest festival of the Rengmas, an elaborate eight-day celebration that marks the culmination of the agricultural season, typically towards the end of November, just after the harvest.¹⁵ The precise date of commencement is announced by the village high priest (Phesengu), whose spiritual authority is central to the festival's observance.
The festival follows a meticulously planned schedule:
Day 1 (Preparation of rice-beer): The initial day is dedicated to brewing rice-beer, a staple for communal feasting.
Day 2 (Collection of banana leaves): Villagers collect banana leaves from the forest, essential for wrapping food and offerings.
Day 3 (Graveside Offerings): Women visit the graves of their deceased relatives, placing rice-beer wrapped in banana leaves on the graves. This ritual is based on the belief that the souls of the deceased visit their relatives during Ngada, and the offerings are a symbolic gesture of communion and respect. The rice-beer is then ceremonially tasted by the eldest member of the household, followed by others.
Day 4 (Morung Feasting and Procession): Early in the morning, male members gather at their respective morungs (dormitories), known as Rensi, bringing their own rice beer and meat for a communal meal. Women do not participate in this morung feast. In the noon, all male members, adorned in ceremonial and warrior fineries, parade around the village. They are followed by women carrying rice-beer in mugs and bitter gourd containers, offering drinks to the procession.
Day 5 (Village-wide Procession and Offerings): The male members visit all houses in a grand procession, singing songs specifically related to Ngada. Each visited house offers something as a token of their appreciation, reinforcing community bonds.
Day 6 (Communal Eating and Drinking): People engage in widespread visitation of other villagers' houses, eating and drinking together in a spirit of camaraderie.
Day 7 (Resource Collection for Grand Feast): Villagers collectively gather firewood, banana leaves, and vegetables from the forest in preparation for the culminating feast.
Day 8 (Grand Feast and Spiritual Rites): A magnificent grand feast is arranged, where the entire village partakes in the provisions collected on the fifth day. According to traditional Rengma belief, the souls of those who died in the preceding year depart the village for the land of the dead after this feast. The festival concludes with three significant rites: an agreement with fire (to prevent accidents), an agreement with rats (to prevent crop destruction), and a ritual to expel evil spirits, ensuring prosperity and safety for the coming year.¹⁶
During Ngada, the Rengmas also perform vibrant folk dances, with participants often donning traditional warrior attire, showcasing their historical valor and cultural richness.¹⁷
Other Tribal Customs: The Rengma tribals traditionally bury their dead. As part of the funeral rites, the deceased's spear and shield are placed in the grave, symbolizing their identity and journey into the afterlife.¹⁸ The funeral ceremonies typically conclude with lamentations and a communal feast, providing closure and collective mourning for the bereaved family.¹⁹
Notes
"Rengma Naga," Ethnologue: Languages of the World, 18th ed. (Dallas: SIL International, 2015), accessed July 20, 2025,
https://www.ethnologue.com/language/nre "16 Major Tribes of Nagaland," Nagaland Tribes and Culture, accessed July 20, 2025,
https://www.nagaland.nic.in/culture/tribes.htm Journal of Anthropological Research (University of New Mexico, 1973), 168.
J. H. Hutton, The Angami Nagas with Some Notes on Neighbouring Tribes (London: Macmillan and Co., 1921), 7.
Kumar Suresh Singh, Economies of the Tribes and Their Transformation (Concept, 1982), 55.
V. Raghavaiah, Tribal Revolts (Nellore: Andhra Rashtra Adimajati Sevak Sangh, 1971), 77.
J. P. Mills, The Rengma Nagas (London: Macmillan and Co., 1936), 2. (ISBN 978-0404158705).
J. P. Mills, The Lhota Nagas (London: Macmillan and Co., 1922), xiv, xix. (ISBN 978-8120617308).
B. N. Bordoloi, District Handbook: United Mikir and North Cachar Hills (Shillong: Tribal Research Institute, 1972), 19-20. (Note: The claim of native status by Rengmas is cited by Bordoloi, while Karbi origins are in Edward Stack and Charles James Lyall, The Mikirs: From the Papers of the Late Edward Stack (London: D. Nutt, 1908), 3).
Tanka Bahadur Subba and G. C. Ghosh, The Anthropology of North-East India: A Textbook (New Delhi: Orient Longman, 2003), 237. (Note: This general anthropology textbook likely covers inter-tribal conflicts and political issues).
Ibid.
Mohammad Abbas Khan, Social Change in 21st Century (Anmol Publications, 2006), 7. (ISBN 81-261-2103-3).
Indira Gandhi National Centre for the Arts, "Textiles of Nagaland," accessed July 20, 2025,
https://ignca.nic.in/ Ministry of Communications & Information Technology, Nagaland State Centre, ""Ngadah" (The Festival of Rengma Tribe)," archived from the original on October 21, 2007, accessed July 20, 2025,
https://web.archive.org/web/20071021074129/http://dit.nic.in/nagaland/culture/Festivals/Ngadah.htm Ministry of Communications & Information Technology, Nagaland State Centre, "Republic Day Folk Dance Festival – 2004," N E Newsletter Vol. 6 No. 2, February 2004, archived from the original on December 5, 2004, accessed July 20, 2025,
https://web.archive.org/web/20041205165922/http://dit.nic.in/nagaland/news/news.htm Ministry of Communications & Information Technology, Nagaland State Centre, ""Ngadah" (The Festival of Rengma Tribe)."
Ministry of Communications & Information Technology, Nagaland State Centre, "Republic Day Folk Dance Festival – 2004."
Edward Balfour, ed., Cyclopaedia of India and of Eastern and Southern Asia (Madras: Scottish and Adelphi Pr., 1873), 162602290. (Note: This is a general reference; specific page/volume would be needed).
A. J. Moffatt Mills, Report on Assam (1854; repr., Gian Publications, 1980), cxxix.
