Role of traditional knowledge systems in cultural continuity among the Zelianrongs
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Dr Budha Kamei
Introduction
The Rongmei people, one of the indigenous groups inhabit the eastern most corner of India. Like other tribal communities they also have their own rich culture and tradition. Traditional knowledge systems (TKS) include the indigenous, orally transmitted, holistic knowledge encompassing practices (agriculture, hunting and fishing, weaving, handi-crafts, healing), beliefs, customs etc. These knowledge systems are preserved and practiced orally by the ancient Rongmei community through the ages and passed down from one generation to the next. The purpose of the article is to explore how TKS among the Rongmeis sustains their cultural identity.
Components of traditional knowledge among the Rongmeis
The traditional knowledge of the Rongmeis con- sist of oral traditions and folklore such as the myths, legends, story telling, proverbs, riddle, beliefs as medium of historical memo-ry and moral education. Language is the vehicle of culture. So, the Rongmei language serves as vessel for transmitting traditional knowledge and identity of the people to the next generation. Festival and rituals like Gaan-ngai, Gudui ngai, Rih ngai, Nanu ngai, ancestor worship, worship of Bambu (presiding deity) etc. play their role in reinforcing shared values and community ties. Communal meals, shouting of Hoi, worship of Tingkao Ragwang (Supreme God), and Charaipui (Rice deity) in the festival reaffirm the strength and unity, wellbeing and prosperity of the village community. These customs act to uphold in maintaining the cultural continuity. In addition, traditional art, dance, songs performed in festivals and other important occasions express the history and identity of the people. Agriculture practices of the people particularly shifting and terrace cultivation, land use pattern and ecological knowldge indicate their close relationship with environment. In agriculture, for instance, by observing the sky whole night in the month of March or April for some days, they select the site of cultivation in the next year. If the sky is clear there will be no rain in the next year or if it is cloudy then there will be rain in the next year. The boys of the Khangchiu are assigned the task of observing the sky in rotation. Selection of a suitable water point of the village by the founders of the village indicates they knew well that properly maitaining the forest is vital otherwise they would face water shortage in near future. Moreover, they treat the sick or illness with the help of traditional medicine and healing. They are effective in treating diseases or illness. The healer diago-nises the cause of sickness by examining the pulse, symptom, behaviour of the patient, and accordingly he prescribe medicines or rituals to get rid of the sickness. Sometimes, by consulting diviner, they could understand the cause behind the illness and carry out necessary rituals to restore the helath of the patient. Handicraft such as basket making (storing, transportation, measurement), weaving equipments and techniques of weaving, wood art, fishing and hunting equipments, diffferent techniques of hunting and fishing, household articles making, house building method of different types etc. are preserved in oral tradition and handed down from father to son, from mother to daughter.
Transmission of Knowledge
Village elders are familiar with the customs and tradition of the community. So they play significcant role in transmitting the oral traditions of the community to the younger generations by sitting on the Bamdon (village resting place of stone), at the Khnagchiu etc. The youth of the village used to come and sit near the village elders listening and learning the stories, folk songs, custom and tradition as these knowledge systems shape their lives. Secondly, family is the centre of informal education of the young children. The parents as teachers impart the traditional knowledge to their children. In addition, community participation in festivals, rituals and listening the stories of their grandparents also act for transmission of the knowledge. Each and every individual of the Rongmei community get informal education through initiation ceremonies or rites of passage. For instance, after marriage, a man has not only the responsibility of the family, but also to observe the customs, ritual of the family and community.
Cultural continuity and identity
The traditional knowledge systems which are handed down from our ancestors help maitain group cohesion, collective memo-ry and moral codes. The role of traditional institutions particularly the Pei (village council) plays a significant role in cultural preservation and resolving any issues or conflicts among the villagers. Above the Pei, today there is a religious organisation at the communnity level of Rong-mei known as Tingkao Ragwang Chapriak Phom, which works tirelessly to protect, preserve, and promote the rich culture of the people. With the changing time and space, there are external forces which try to penetrate and pollute the culture of the people. However, the TKS acts as a resistence to cultural erosion from external influen- ces like modern education, religion and migration etc.
Challenges to traditional knowledge systems
In the process of globalisation and modernisation, the youths lack interest in traditional knowledge system which is a great threat. And western education system also encourages the youth to move away from the tradition of their forefathers. Physical distance is also another factor of weakening the trans- mission of traditional knowledge; because the youths after getting degree migrate to the urban/city area for job or employment. The third challenge is religious conversion. The young boys and girls give positive response to the influence of the alien religion and this may lead to abandonment or syncretizing some of the traditional rituals and beliefs. Another challenge is the lack of documentation because much of TKS is oral and vulnerable to loss.
Revitalization efforts and recommendation
There is need of documentation or recording the oral histories, songs, rituals. Secondly, inclusion of indigenous knowledge in formal education is necessary so that the young generations will have the opportunity to learn them. However, the indigenous knowledge should be mother tongue-based education. It is also necessary to have a mechanism for strengtherning community festivals and participation in the face of modernisation and globalisation. Because the young generations are attracted to the western music. Here, the organisation of the community whether religion or socio-cultural leadership should act actively in cultural transmi- ssion. The support from the scholars and policy makers is required for preservative initiatives so that we can move forward in the direction of preservation. Youth participation in the cultural activities of the community need to be encouraged through creative means eg media, story telling apps, and cultural clubs.
Conclusion
After observing the above facts, it is the TKS which acts in maintaining the Rongmei cultural identity. There is urgency of preserving these knowledge systems in the face of modern chanllenges. Collabora- tive efforts among the indigenous communities need to be initiated with the support of institutions to sustain cultural continuity.
References
Jyoti Puri. 2025. IKS in Indian Education: A transformation Framework for Cultural Continuity and Academic innovation, Advances on Consumer Research Issue 4: 4299-4307
Kamei, Gangmumei, 2004. The History of the Zeliangrong Nagas from Makhel to Rani Gaidinlu. Guwahati and Delhi: Spectrum Publications
Kamei, Jenpuiru. 2012. Gaan Ngai A Festival of the Zeliangrong Nagas of North East India. North Eastern Zone Cultural Centre, Ministry of Culture, Govt, of India, Dimapur
Makunga, G. 1994. Introduction to Rongmei Nagas. Imphal.
Tingkuradin, Holy Book of TRC, printed at Angik Press, Ambari, Guwahati, 2025
Introduction
The Rongmei people, one of the indigenous groups inhabit the eastern most corner of India. Like other tribal communities they also have their own rich culture and tradition. Traditional knowledge systems (TKS) include the indigenous, orally transmitted, holistic knowledge encompassing practices (agriculture, hunting and fishing, weaving, handi-crafts, healing), beliefs, customs etc. These knowledge systems are preserved and practiced orally by the ancient Rongmei community through the ages and passed down from one generation to the next. The purpose of the article is to explore how TKS among the Rongmeis sustains their cultural identity.
Components of traditional knowledge among the Rongmeis
The traditional knowledge of the Rongmeis con- sist of oral traditions and folklore such as the myths, legends, story telling, proverbs, riddle, beliefs as medium of historical memo-ry and moral education. Language is the vehicle of culture. So, the Rongmei language serves as vessel for transmitting traditional knowledge and identity of the people to the next generation. Festival and rituals like Gaan-ngai, Gudui ngai, Rih ngai, Nanu ngai, ancestor worship, worship of Bambu (presiding deity) etc. play their role in reinforcing shared values and community ties. Communal meals, shouting of Hoi, worship of Tingkao Ragwang (Supreme God), and Charaipui (Rice deity) in the festival reaffirm the strength and unity, wellbeing and prosperity of the village community. These customs act to uphold in maintaining the cultural continuity. In addition, traditional art, dance, songs performed in festivals and other important occasions express the history and identity of the people. Agriculture practices of the people particularly shifting and terrace cultivation, land use pattern and ecological knowldge indicate their close relationship with environment. In agriculture, for instance, by observing the sky whole night in the month of March or April for some days, they select the site of cultivation in the next year. If the sky is clear there will be no rain in the next year or if it is cloudy then there will be rain in the next year. The boys of the Khangchiu are assigned the task of observing the sky in rotation. Selection of a suitable water point of the village by the founders of the village indicates they knew well that properly maitaining the forest is vital otherwise they would face water shortage in near future. Moreover, they treat the sick or illness with the help of traditional medicine and healing. They are effective in treating diseases or illness. The healer diago-nises the cause of sickness by examining the pulse, symptom, behaviour of the patient, and accordingly he prescribe medicines or rituals to get rid of the sickness. Sometimes, by consulting diviner, they could understand the cause behind the illness and carry out necessary rituals to restore the helath of the patient. Handicraft such as basket making (storing, transportation, measurement), weaving equipments and techniques of weaving, wood art, fishing and hunting equipments, diffferent techniques of hunting and fishing, household articles making, house building method of different types etc. are preserved in oral tradition and handed down from father to son, from mother to daughter.
Transmission of Knowledge
Village elders are familiar with the customs and tradition of the community. So they play significcant role in transmitting the oral traditions of the community to the younger generations by sitting on the Bamdon (village resting place of stone), at the Khnagchiu etc. The youth of the village used to come and sit near the village elders listening and learning the stories, folk songs, custom and tradition as these knowledge systems shape their lives. Secondly, family is the centre of informal education of the young children. The parents as teachers impart the traditional knowledge to their children. In addition, community participation in festivals, rituals and listening the stories of their grandparents also act for transmission of the knowledge. Each and every individual of the Rongmei community get informal education through initiation ceremonies or rites of passage. For instance, after marriage, a man has not only the responsibility of the family, but also to observe the customs, ritual of the family and community.
Cultural continuity and identity
The traditional knowledge systems which are handed down from our ancestors help maitain group cohesion, collective memo-ry and moral codes. The role of traditional institutions particularly the Pei (village council) plays a significant role in cultural preservation and resolving any issues or conflicts among the villagers. Above the Pei, today there is a religious organisation at the communnity level of Rong-mei known as Tingkao Ragwang Chapriak Phom, which works tirelessly to protect, preserve, and promote the rich culture of the people. With the changing time and space, there are external forces which try to penetrate and pollute the culture of the people. However, the TKS acts as a resistence to cultural erosion from external influen- ces like modern education, religion and migration etc.
Challenges to traditional knowledge systems
In the process of globalisation and modernisation, the youths lack interest in traditional knowledge system which is a great threat. And western education system also encourages the youth to move away from the tradition of their forefathers. Physical distance is also another factor of weakening the trans- mission of traditional knowledge; because the youths after getting degree migrate to the urban/city area for job or employment. The third challenge is religious conversion. The young boys and girls give positive response to the influence of the alien religion and this may lead to abandonment or syncretizing some of the traditional rituals and beliefs. Another challenge is the lack of documentation because much of TKS is oral and vulnerable to loss.
Revitalization efforts and recommendation
There is need of documentation or recording the oral histories, songs, rituals. Secondly, inclusion of indigenous knowledge in formal education is necessary so that the young generations will have the opportunity to learn them. However, the indigenous knowledge should be mother tongue-based education. It is also necessary to have a mechanism for strengtherning community festivals and participation in the face of modernisation and globalisation. Because the young generations are attracted to the western music. Here, the organisation of the community whether religion or socio-cultural leadership should act actively in cultural transmi- ssion. The support from the scholars and policy makers is required for preservative initiatives so that we can move forward in the direction of preservation. Youth participation in the cultural activities of the community need to be encouraged through creative means eg media, story telling apps, and cultural clubs.
Conclusion
After observing the above facts, it is the TKS which acts in maintaining the Rongmei cultural identity. There is urgency of preserving these knowledge systems in the face of modern chanllenges. Collabora- tive efforts among the indigenous communities need to be initiated with the support of institutions to sustain cultural continuity.
References
Jyoti Puri. 2025. IKS in Indian Education: A transformation Framework for Cultural Continuity and Academic innovation, Advances on Consumer Research Issue 4: 4299-4307
Kamei, Gangmumei, 2004. The History of the Zeliangrong Nagas from Makhel to Rani Gaidinlu. Guwahati and Delhi: Spectrum Publications
Kamei, Jenpuiru. 2012. Gaan Ngai A Festival of the Zeliangrong Nagas of North East India. North Eastern Zone Cultural Centre, Ministry of Culture, Govt, of India, Dimapur
Makunga, G. 1994. Introduction to Rongmei Nagas. Imphal.
Tingkuradin, Holy Book of TRC, printed at Angik Press, Ambari, Guwahati, 2025