The Tikhir tribe is one of the distinct Naga tribes primarily residing in Nagaland, India, and they are officially recognized as a Scheduled Tribe in the Census of India.¹
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The Tikhir tribe traces its origins to an organized settlement named "TAIMIPHU," located between the Zingki and Yayi rivers in the Shamator Sub-Division. This community's evolution dates back to the 12th and 13th centuries. As the population of Taimiphu grew, the village began to fragment, establishing new settlements, a practice common among other Naga tribes. Notable early villages included TUKHIAKIUPONG, POWONG (which once had 999 houses before further fragmentation), and WONGPHONG (now known as Waphur). This process continued over centuries, resulting in a considerable number of villages. Currently, the Tikhir tribe encompasses 42 villages and five government administrative units, with a population of approximately 52,000 people.²
Originally known as TUKHIAUU, the Tikhir people underwent a name change during the British ascendancy and the subsequent annexation of the Naga Hills, with the British officially altering the nomenclature to TIKHIR. The word "Tikhir" means "Dew People," signifying their status as the first settlers of the area, brushing aside dewdrops.³ Other Naga tribes refer to the Tikhir people by different names: the Sangtams call them "Tikhere," the Changs use "Thkhupu," the Khimnungan refer to them as "Chitlihie," the Yimchungers as "Tukhiru," and the Sumi (Sema) historically knew them as "Tukhemi," as recorded in J.H. Hutton's The Sema Nagas.⁴
Despite their distinct identity, the Tikhir tribe has historically faced a lack of official recognition from the Government of Nagaland and has often been considered a sub-tribe of the Yimchunger tribe.⁵
The Tikhir tribe of Northeast India possesses a rich cultural heritage intertwined with a unique history. They are known for their distinct traditions, dialect, and a language called Naga Yimchungru. In the past, the Tikhir were renowned as headhunters, where a man's standing was determined by the number of adversaries he had vanquished. While primarily residing in Nagaland, some Tikhir members also live across the border in Myanmar. A significant portion of the Tikhir community professes Christianity, particularly Baptist and Catholic denominations, owing to the influence of Christian missionaries in Nagaland.⁶
In terms of livelihood, the Tikhir primarily rely on agriculture and hunting for sustenance. However, their relatively small size as a tribe in Nagaland has historically left them vulnerable to harassment by larger neighboring tribes. They have been compelled to exist under the governance of these neighboring groups, and their territory has been fragmented into various political constituencies, leading to a lack of elected representation and challenges across different aspects of life. Tragically, in the mid-1990s, Tikhir villages fell victim to attacks by a larger neighboring tribe, resulting in the loss of numerous Tikhir lives, including children and elderly women, and the destruction of many homes, granaries, and churches.⁷
The Tikhir people's beliefs have evolved significantly with the advent of Christian missionaries. A majority have embraced Christianity, but some continue to incorporate elements of folk religion alongside their Christian faith. It is crucial to support the Tikhir's spiritual growth and encourage collaboration among Tikhir churches to reach out to unreached communities in their region. Addressing their needs is of utmost importance; the Tikhir require protection from potential threats and aggressors, and access to education to improve literacy rates, allowing them to read the Bible independently. Modern amenities such as healthcare, clean water, and electricity would greatly enhance their quality of life.⁸
In prayer, one should seek peace between the Tikhir and neighboring tribes, as well as safety from any future attacks. Advocating for official recognition of the Tikhir tribe and the privileges of full citizenship in India is another vital prayer point. Furthermore, prayers for the growth of the church within the Tikhir community may eventually lead to the sending of missionaries to reach unreached populations in their region. This detailed profile information is sourced from Keith Carey and provides valuable insights into the Tikhir tribe's history, challenges, and potential areas for support and development.⁹
Struggle for Recognition
In Nagaland, the advent of Christianity brought with it the spread of modern progressive education and increased awareness about social and civic life, simultaneously fostering a sense of tribal identity. However, the Tikhir people experienced the influence of Christianity and modern education relatively late, with these transformative forces not fully reaching them until the 1950s. Due to their isolation and general lack of progress, the sense of tribal identity among the Tikhir people developed slowly.¹⁰
This delay significantly contributed to the dominance exerted by the Yimchungers, a neighboring tribe that had advanced and embraced change earlier. During a period when the Naga people as a whole were transitioning towards Christianity and education, the Tikhir people remained largely unaware of these progressive changes. The Yimchungers' perceived superiority and advancement allowed them to exercise control and attempt to assimilate the Tikhir people in the name of religion, ultimately leading to the adoption of stringent measures.¹¹
As a result, local ordinances were passed to prohibit the use of the Tikhir dialect and the recognition of the Tikhir tribe. The Tikhir issue has been marred by tears, blood, and the sacrifice of innocent Tikhir lives due to discriminatory acts, violence, and aggression from neighboring tribes. Rather than weakening their resolve, these actions have only strengthened the Tikhir people's determination to fight for their rights.¹²
It wasn't until the 1980s that the Tikhir people organized themselves into a common platform to protect and preserve their collective interests. This movement is led by the Tikhir Tribal Council/Hoho (TTC), the Tikhir Students' Union (TSU) (the apex student body), the Tikhir Baptist Piti Atukhianti (TBPA) (the religious wing), and the Tikhir Women Hoho (the women's wing). These organizations vehemently opposed the oppressive actions of the Yimchungers and successfully removed their influence, demonstrating the Tikhir people's fiercely independent nature.¹³
While the Tikhir people have reestablished their distinct tribe with its own culture, traditions, territory, history, and independent identity, they continue to be denied political or official recognition for reasons that lack a solid foundation. The existence and continuity of the Tikhir tribe as a separate and unique entity are undeniable, as history attests. It is imperative for the Government of Nagaland to acknowledge the inevitable truth that the Tikhir people will not yield to any amount of negotiation, persuasion, force, or violence. They demand official political recognition for the Tikhir Tribe and seek swift justice, as timely action benefits all involved.¹⁴
Festival: Tsonglaknyi
The Tsonglaknyi festival is the primary and most significant celebration among the Tikhir tribe, taking place annually from the 9th to the 12th of October. The term 'tsonglaknyi' is composed of two words: 'Tseng,' signifying shield, and 'lak,' denoting sanctification. Tsonglaknyi is fundamentally a festival of shield sanctification, encompassing the consecration of weapons, wealth, valuable assets, and the purification of male members, particularly in earlier days when headhunting was practiced. In essence, it's a four-day festival of purification.¹⁵
Day One: The festival's announcement is made by the Village Headman three days prior. Upon the announcement, people of all ages gather at the Morung, a communal house, to share tales of adventure and heroism, engage in folk songs, dance, and merrymaking. This gathering serves as a platform for cultural knowledge transfer and nurturing patriotism and responsibility, especially among the youth. Historically, the Morung functioned as an institution for learning.
Day Two: The Morung remains a central hub of activity, with continued storytelling, folk songs, dancing, and celebrations. Each "khel" (a cluster of houses under one Morung) from the village visits others, dedicating folk songs and dances to each other. This day fosters a sense of joy and accomplishment throughout the year and is predominantly led by the male members of the community.
Day Three: In the evening, after the dances and visits between khels conclude, the community reassembles at the Morung. A group of five to seven warriors, adorned in traditional attire, undertake the making of Bamboo Cups. The construction of these cups holds special significance: they must be crafted traditionally from the best available bamboo, brought down from the uppermost lip. If the bamboo breaks during this process, it is considered an ill omen, and they move to another. Three individuals cut out the cups in a single stroke each using their dao (machete). After cutting, the marks are inspected; a clean cut is a positive sign, signifying victory and prosperity in the coming year. Water collected from a pre-designated rivulet's source is then securely tied to the Morung's post for use on the fourth morning.
Day Four: Early in the morning, all the men gather their weapons at the Morung, focusing on war shields, spears, daos, bows, and arrows. These weapons are lined up for sanctification by the Village Priest, typically the oldest man in the community.
The sanctification begins with the selection of the best and largest cock, usually from a well-to-do family. The priest observes the cock's behavior as it is killed: if the left leg covers the right or makes the final move as it dies, it's a negative sign. Conversely, if the right leg covers the left or makes the last move, it's a positive sign, suggesting a year of victory and prosperity. Following the cock's sacrifice, its intestine and heart are removed and placed on an arrow, which is pierced into a specific tree where rivals' heads were traditionally hung. During this ritual, the priest chants to invite the spirits of their rivals to consume these organs. After this, the remaining portions of the cock's internal organs are crushed and mixed with rice beer and ginger. The priest chants and throws this mixture onto the weapons arranged before him; if any pieces stick to a weapon, its owner is believed to soon take a rival's head or successfully hunt an animal. The cock's blood is collected in a cone-shaped banana leaf, and every male participant dips their right finger in the blood to bolster courage and strength against the enemy. The dipped finger is then cleansed with water from the bamboo cups to ward off evil. The cooked cock is cut into small pieces and distributed to all men, not for consumption, but to be divided and tossed behind their seats to invite enemy spirits to partake and become their victims. Once all Morung rituals are complete, the priest proclaims a victory call, met by a resounding victory shout from the men, signifying their achievements and readiness for the year ahead.¹⁶
Following the Morung ceremonies, the men disperse to their homes, where they sacrifice a cock to sanctify their wealth and valuable assets by sprinkling blood and internal organs. The cooked flesh is shared with friends, while females partake in a different meat dish. This ritual strengthens community bonds. The Tsonglaknyi festival is renowned for its unique rituals and grand feasts, bringing everyone together. Affluent families host the less privileged, offering lunch and gifts, fostering togetherness. The festival is also a time to reveal potential marriageable couples and symbolizes the final departure of the souls of the departed. It offers opportunities for reconciliation and self-reflection, emphasizing respect for elders. The festival is celebrated with joy, inviting friends from various backgrounds. Large portions of pork are distributed to friends and well-wishers, especially those from other tribes. Tsonglaknyi is a vibrant celebration, fondly remembered long after its conclusion. Once it ends, people return to daily activities with renewed spirits, better preparedness, and a commitment to achieving greater goals in the upcoming seasons.¹⁷
Population
According to the 2011 census, the population of the Tikhir tribe in Nagaland was 7,537.¹⁸
Notes
"Tikhir," Wikipedia, accessed July 20, 2025,
. Ibid.
Ibid.
Ibid.
Ibid.
"Tikhir in India," Joshua Project, accessed July 20, 2025,
. Ibid.
Ibid.
Ibid.
"Tikhir "TSONGLAKNYI" Festival," eTribalTribune, accessed July 20, 2025,
. Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
"Census of India 2011," Ministry of Home Affairs, Government of India, accessed July 20, 2025,
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