Feasts of Merit

The Feasts of Merit constituted a core element of the age-old Naga practice of conferring social status and honour upon a successful host. It was a traditional multi-stage process that potentially spanned over years or even encompassed one’s lifetime, with each feast being more lavish than the previous one. It was not just a mere feast but a quest to establish a social identity wherein each feast-giver aspired to be remembered after death. A fundamental philosophy that motivated a feast-giver was being remembered as generous and warm-hearted towards the needy.

In the predominantly agrarian Naga economy, surplus rice served as the primary marker of wealth. Beyond mere sustenance, rice functioned as a form of social currency; its quantity directly implied an individual's social standing. This metric was the key determinant of wealth, influencing access to Chabili(a form of currency made of degraded iron spear), slaves, livestock like cattle and Mithun, and the ability to host feasts of merit.

However, not all large and better-off families had the good fortune necessary to host feasts for the entire community. A host family’s good fortune was often evaluated in the context of their circumstances, ability to thrive, and preserve domestic prosperity. This recognition suggests a belief in the role of external forces, such as blessings or luck (known as temoatsü in the Ao dialect), in determining one's economic success and prosperity (aren) that was signified by both increase in wealth and/or offspring. Implicit in such ideas is the concept of "fertility". Since material wealth and multiple offsprings were intrinsically related to fertility, it was believed that some individuals possessed an inherent luck to accumulate greater wealth than others through a combination of hard work and blessings.

Consequently, the feast functioned as a dual mechanism: first, it granted public recognition of the host's social status, and second, it facilitated a symbolic spreading of this fertility (increase in wealth or even offspring) amongst the participating villagers by redistributing accumulated wealth through expenditures. By distributing their abundance, these individuals were seen as channeling prosperity back into the community. The act of redistributing wealth became a levelling mechanism that prevented the formation of a wealthy elite and ensured a more egalitarian social structure.

However, unlike in some societies, this acquired prestige did not translate into actual political power. Hosting a Feast of Merit did not necessarily imply that the host would, thereafter, have a greater stake in the clan's administration or accumulate political power.

Since the focus on individual achievements during a feast contradicted the concept of ‘ascribed status’ prevalent in hierarchical societies with paramount chieftainships, certain checks were implemented to mitigate any threat to the existing order of power and chiefly authority. For example, among the Konyak tribe, the Feasts of Merit culminating in the symbolic dragging of a new log drum and its erection was exclusive only to individuals belonging to the "Angh" (King) clan, which further strengthened their power. Similarly, the Sümi tribe, with their hereditary chieftainship system, also observed the Feasts of Merit that was open to all. However, celebrants or participants who were not descendants of the Chiefly clan gained no status. The ceremonial specificities of the Feasts of Merit varied across tribal groups.

Feasts of Merit among the Aos (The Chungli feast series)

Among the Aos, only married men could host these feasts. Notably, the wife held an esteemed role, actively participating in the extensive preparations. The labour distribution around the feast involved firewood collection, making of modhu (rice beer), food preparation, and meat cutting. This was done with the help of two designated friends of the feast giver. These two men had to belong to a different social phratry than that of the Host/Sacrificer, but they had to be married or eligible to marry women from the same kinship circle as the Host. Interestingly, the Host himself was excluded from the actual killing of the primary sacrificial animal; he was even forbidden to witness the act of sacrifice or taste the meat of the animal.

The Aos are divided into two subgroups—the Chungli and the Mongsen groups. The Chungli feast series commences with the "Nashi Achi" ritual, characterised by the sacrifice of a bull and three pigs. While the bull served as the central offering, the pigs were supplementary provisions for the attending guests. Thereafter, the host must successfully conduct a series of intermediate feasts before progressing to the even more prestigious Mithun sacrifices.

The most prestigious sacrifice, the Süchi, involved a mithun (also known as the "gayal," which is a unique semi-domesticated bovine species found primarily in the northeastern regions of India). The mithun has conventionally been considered a symbol of prosperity and indicates an individual’s socioeconomic well-being. The Süchi commenced with a preliminary ceremony, while the core ceremonies took place over five days.

The first day featured a public announcement of the mithun's tethering for sacrifice in two days. However, to deceive celestial beings, the actual tethering occurred the following day. It was popularly believed that a mithun’s sacrifice on Earth was linked to the death of a sky dweller, and foreknowledge could prompt them to intervene. On the second day, the adorned mithun was tied to a central village post, its horns decorated with tassels and hornbill feathers. The sacrifice itself occurred on the third day. The Host, his wife (both in ceremonial attire), and his two companions offered prayers and libations upon the Mithun's head. Before dawn on the fourth day, the village priest ascended the roof and announced the mithun's death to the sky dwellers. The meat was then distributed, with the skull being given to the clan priest for drying. The final day concluded with the host killing a pig in front of his granary.

In 1920, a feast host, Yimnameren of Mokotsüng village performed 40 Mithun sacrifices in one day. For the Aos, the first sacrifice was marked by the carving of small hornbill heads on each arm of a forked post. The second sacrifice incorporated squat, round posts called "molungsungsung," sometimes adorned with carved pairs of hornbill heads. Finally, the third and most prestigious sacrifice featured posts with elaborately carved and painted arms designed to resemble hornbill tail feathers.

Feasts of Merit among the Chakhesang tribe

Among the Chakhesang Naga tribe, these feasts coincided with the agricultural cycle, occurring both before the paddy plantation and after the harvest. Given the economic resources required to host such large-scale events, only some families could undertake this responsibility. Therefore, the village identified and invited the most affluent family, traditionally determined by extensive paddy fields and livestock ownership, to organise a feast for the entire community.

The "Eda" ceremony marked the initial stage of the multi-stage Feasts of Merit practiced by the Chakhesang Naga people. This inaugural feast involved the entire village’s participation in activities such as singing traditional songs and consuming large quantities of rice beer known as hazi or khazao, alongside a full meal of rice and meat, either buffalo or Mithun. Following this, participants proceeded to the second stage, known as "Lekhü." This feast incurred greater expense than the preceding stage but also carried with it additional privileges such as higher social rank as well as special adornments.  Completing the second stage of the Feasts of Merit bestowed upon the host the esteemed privilege of wearing the symbolic "Elicüra" shawl.

The final stage, called the "Zothi," "Zatho," or "Trayo," culminated in an elaborate ceremony.  A stone-pulling ceremony acted as a symbolic prelude to the main feast day that took place a day later.  All male villagers, young and old, clad in ceremonial attire, participated in stone-pulling that would be erected in the centre of the village street or near the path leading to the paddy fields. This act symbolised the community's wealth and prosperity. On the next day, the host provided an unlimited supply of rice beer and a lavish meal for the entire village. The sacrificial element involved the offering of buffaloes or mithun, with the meat being distributed amongst all villagers. After the successful completion of this final stage, the host earned the coveted right to wear the prestigious Feast of Merit shawl and gained the title of  zhothimi.

Furthermore, the host’s house was now adorned with special symbolic architecture and animal carvings. These carvings typically depicted the sacrificed animals, such as buffaloes or mithun with the animal skulls being displayed within the house.

The sequence for undertaking the Feasts of Merit varied among Naga tribes. For some, the ceremonies began at the clan level and progressed to the village level. In contrast, other tribes initiated the process within their own village before extending it to neighbouring villages. In fact, an additional distinction was reserved for those who had undertaken these feasts for more than two villages. In such cases, the host was entitled to exhibit two horns, one positioned at the front and the other at the back of their residence.

Attire and Ornamentation

Textiles: Naga textiles function as a prominent social marker within Naga culture. They symbolise a personal narrative for the wearer, visually communicating their achievements and position within the social hierarchy. Within Ao Naga culture, the "Rongsüsü" shawl holds the distinction of being the most elaborately adorned textile. The shawl itself is woven on a dark base, intricately embellished with patches of red-dyed dog hair. The corner fringes have tassels adorned with cowrie shells. Double-sided fringes of goat’s hair signify that the owner, and potentially his father and grandfather before him, have successfully undertaken the entire series of Feasts of Merit, elevating the "Rongsüsü" to the status of a cherished heirloom that was bestowed upon the wearer’s wife.

Among the Chakhesang Naga people, the Elicüra shawl, also known as "hapidasa" or "thüphikhü," serves as the prestigious garment conferred upon a couple who have completed the Feasts of Merit cycle. Woven on a dark base cloth, this exquisite textile features vibrant embroidery depicting symbolic motifs of animals, flowers, and celestial objects like suns, stars, and moons. The shawl itself is not gender-specific; however, variations exist in the embroidered motifs. Men typically wear those featuring mithun and buffalo motifs, while women more commonly don designs incorporating conch shells and brass bangles. Each motif and pattern woven into the "Elicüra" carries specific cultural meaning and symbolism.

Adornments: Ornamentation in Naga culture transcends mere decoration; it functions as a prominent signifier of individual, clan, and tribal affiliation as well as social standing. For instance, Ao men who have completed the full series of Feasts of Merit are distinguished by wearing Tsüngta leggings. Mithun sacrificers held an even higher status, signified by their double-strand necklace made of long conch shell beads known as Lakup Molung. The coveted hornbill feathers were reserved exclusively for the wives and daughters of the feast giver. Furthermore, these women were distinguished by specific jewellery pieces such as the Mechongsangshi necklace composed of carnelian beads and bells of lead alloy, Birem necklaces, and bracelets crafted from brass.

Within the Sangtam Naga tribe, women of the host's family and their female descendants were entitled to wear necklaces crafted from carnelian beads, large white conch shell discs, and crystal earrings. The incorporation of two Hornbill feathers further distinguished the ceremonial headdress of the host himself.

Monoliths and Genna posts

To commemorate the successful completion of a Feast of Merit, some tribes used to erect stone monoliths, while others put up “status-elevating” Genna posts. These forked posts served as the location where sacrificial animals were tethered and subsequently killed. Lines of blood were often smeared on the post as part of the ritual, and prayers were offered to the spirits during subsequent feasts. The host's wife played a crucial role in the rituals and ceremonies related to the Genna during the various stages of the Feasts of Merit. The successful completion of these rites culminated in the symbolic act of stone-pulling. These monoliths varied considerably in size, with some reaching impressive heights. 

The Sümi tribe utilised Y-shaped posts, which some interpret as symbolic representations of the female genitalia. These practices highlight the connection between successful Feasts of Merit, and the hope for continued agricultural fertility and the general prosperity of the clan. It is important to note that not all tribes participated in the erection of stone monuments.

The timing of these commemorative practices also varied amongst tribes. Some, like the Angami and Chakhesang, held their feasts in December and January following the harvest, while the Rengma people conducted theirs in March, before the sowing season.

Across various Naga tribes, the visual appearance of a house served as a marker of social status, particularly concerning the completion of Feasts of Merit. Among the Ao Naga, for instance, the house of a successful feast host typically exhibited a more curved design with a prominent roof ridge. This ridge was often adorned with rows of crossed bamboo sticks, a symbolic representation of joined hands during a celebratory dance. Similarly, the Chakhesang Nagas utilised house horns as a visual indicator of the completion of Feasts of Merit. An individual who had completed only a portion of the ceremonies adorned their house with simpler, buffalo-like horns. In contrast, those who had successfully undertaken the entire series displayed more elaborate, carved horns. These prestigious horns often featured palm leaf endings and bored holes at the tips.

The Angami Naga approached house ornamentation differently. Their feast hosts' dwellings were distinguished by the presence of high-relief carvings painted in white and red. These carvings depicted sacrificial animals, while rounded designs symbolised the sun and stars. Carved Mithun heads, head horns, and Y-posts together signified that the owner had successfully hosted multiple Feasts of Merit.

In December 2021, Vivotsou Domeh and Thetsü Domeh of Zhavame village undertook the significant act of performing the Feasts of Merit, locally known as "Zhosou". The event catered to a sizeable gathering, with twelve pigs and three buffaloes being sacrificed for the communal feast. On the following day, the couple hosted another feast specifically for the wife's clansmen of around 300 people. Following blessings for the couple, a buffalo was taken back to their village and handed over to the wife's parents by the clansmen as a symbolic gesture of presenting a buffalo skull. The ceremonies culminated in the symbolic bestowal of the prestigious "Hapidasa" and "Saparadu" shawls upon the couple, who were blessed by a Reverend.

In conclusion, the Feasts of Merit tradition serves as a powerful reminder of the enduring importance of community and shared celebration. While the practice may evolve over time, its core message of social solidarity and collective responsibility remains significant.