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Rural Tourism in Nagaland, India: Exploring the Potential

Article in International Journal of Rural Management · October 2011

DOI: 10.1177/0973005212459833

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Article
Legitimacy, Power and Subversion 133

Rural Tourism in International Journal of

Rural Management

Nagaland, India: 7(1&2) 133–147

 2011 Institute of Rural Management
SAGE Publications
Exploring the Los Angeles, London,
New Delhi, Singapore,
Potential Washington DC
DOI: 10.1177/0973005212459833
http://irm.sagepub.com

T. Zarenthung Ezung
Department Of Economics, Nagaland University
tzars@rediffmail.com

Abstract
Nagaland is a land of 1317 recognized villages, out of which 1278 are inhabited
by 16 different tribes. Every tribe has distinct customs, language and dress. It is
a land of festivals with every tribe celebrating its festival in different months all
through the year. The topography of the state is mostly hilly and people practice
jhum cultivation except for a pocket of terrace cultivation practiced in the foot-
hills. Varieties of rich flora and fauna are found in the hilly forests of the state.
Being located on the map as a world bio-diversity hotspot, the state has rich
potential for rural tourism. However, the resources in the state are not fully and
properly explored and the inflow of tourists in 2008 was only 22,348 (21,129
domestic and 1219 foreign). Thus, an attempt was made to highlight the hidden
resources of rural tourism in the state and suggest ways out of it by undertaking
a case study of the Wokha district of the state inhibited by the Lotha Tribe.

Keywords
Rural tourism, ecotourism, cultural tourism, agrotourism

Introduction
Tourism comprises the activities of persons travelling to and staying in places
outside their usual permanent places of residences for not more than one consecu-
tive year for leisure, business and other purposes (World Tourism Organisation
2008). Tourism can be domestic or foreign, those travelling from one place to
another place within the country can be termed as domestic tourists, whereas,
those travelling from one country to another country are termed as foreign tour-
ists. The nature and the desire of the tourist to visit cities and villages give the
distinction between urban and rural tourism. According to Knowd (2001) rural
134 T. Zarenthung Ezung

tourism is located in agricultural landscapes and is characterized by the enjoy-

ment of a tamed nature or highly modified landscape. It is about the land uses and
human cultures that the interaction between humans and the land have created.
The World Tourism Organization (WTO) defines rural tourism as tourism that
gives to visitors a personalized contact, a taste of physical and human environ-
ment of the countryside and as far as possible, allows them to participate in the
activities, traditions and lifestyles of local people (Aref and Gill 2009). According
to the Organization of Economic Co-Operation and Development (OECD), it is
tourism that takes place in the countryside (Reichel et al. 2000). The Government
of India (GoI) defines rural tourism as any form of tourism that showcases the
rural life, art, culture and heritage at rural locations, thereby benefiting the local
community economically and socially as well as enabling interaction between the
tourists and the locals for a more enriching tourism experience. Thus, rural tour-
ism can be defined as tourism in country side which is intrinsically related to
ecotourism, cultural tourism and agrotourism. There are many definitions put
forth by academicians as well as scholars relating to ecotourism, cultural tourism
and agrotourism.
Ecotourism is a sustainable form of natural resource-based tourism that focuses
primarily on experiencing and learning about nature, and which is ethically man-
aged to be low-impact, non-consumptive and locally oriented (control, benefits
and scale). It typically occurs in natural areas, and should contribute to the con-
servation or preservation of such areas (Fennell 1999). Honey (1999) defines eco-
tourism as a travel to fragile, pristine, and usually protected areas that strive to
be low impact and (usually) small scale. It helps educate the traveller; provides
funds for conservation; directly benefits the economic development and political
empowerment of local communities; and fosters respect for different cultures and
for human rights. Ceballos-Lascurain (1991) states that ecotourism is that tourism
which involves travelling to relatively undisturbed or uncontaminated areas with
the specific objective of studying, admiring, and enjoying the scenery and its wild
plants and animals, as well as any existing cultural manifestations (both past and
present) found in these areas.
Cultural tourism covers all aspects of travel where visitors can learn about
another area’s history and way of life. Thus, cultural factors in the context of
tourism include the entertainment, food, drink, hospitality, architecture, manufac-
tured and hand-crafted products of a destination, and all other characteristics of a
destination’s way of life (McIntosh and Goeldner 1990). The Tourism department,
Western Australia defines cultural tourism as an opportunity to understand and
appreciate the essential character of a place and its culture as a whole, including
history and archaeology, people and life style, cultural diversity, arts and architec-
ture, food, wine and other local products, social, economic and political structure,
landscape.
Agriculture tourism is an enterprise which combines elements of agriculture
and tourism. Example, retail markets, petting zoos, fee-fishing, festivals and fairs,
tours, agriculture related museums, agriculture related festivals and fairs (Bruch

International Journal of Rural Management, 7, 1&2 (2011): 133–147

Rural Tourism in Nagaland, India: Exploring the Potential 135

et al. 2005). William et al. (2001) define agricultural tourism as a combination of

natural settings and products of agricultural operations combined within a tourism
experience. It includes providing tourist with opportunities to experience a broad
spectrum of agriculturally based products and services ranging from fruit stand
shopping to winery, from farm based bed and breakfast accommodation to tourist
participation in cattle drives. According to Lamb (2008), agrotourism, farm tour-
ism or agricultural tourism is the process of attracting visitors and travellers to
agricultural areas, generally for educational and recreational purposes.
The tourism industry which is also termed as a smokeless industry is now
perceived to be an important tool for generating income as well as employment.
The State of Nagaland was formally inaugurated on 1 December 1963, as the
16th State of the Indian Union. The State consists of 11 Administrative Districts,
inhabited by 16 major tribes along with other sub-tribes. Each tribe has distinct
customs, language and dress. The topography of the state is of hilly ranges, which
break into a wide chaos of spurs and ridges. The altitude varies between 194
metres and 3840 metres. The highest peak in the state is Mount Saramati, which is
3840 metres above the sea level. Even though the state has great potential for rural
tourism yet it is still in a nascent stage and the inflow of tourists in the state is still
meagre. Thus, this paper seeks to highlight the hidden resources of rural tourism
in the state and suggests ways out of it by undertaking a case study of Wokha dis-
trict of the state inhibited by the Lotha Tribe. The study was made based on direct
personal interviews as well as spot visits of the potential areas.

Potential of Rural Tourism in Nagaland

Nagaland is a land of village’s with 1317 recognized villages, out of which 1278
villages are inhabited and more than 82 per cent of the population lives in these
villages. The Nagas who are known for their head hunting practices usually built
their villages on the top of the mountain because of constant conflict among the
warring villages. The state is also endowed with diverse social and cultural lives.
The climate of the state is moderate, not so hot and humid during summer and not
so cold during winter. The topography of the state is mostly hilly and people prac-
ticing jhum cultivation. The forest of the state is endowed with rich varieties of
wild vegetables, animals, birds and plants.

Ecotourism
Nagaland is sometimes referred to as the Switzerland of the East. The exquisitely
picturesque landscapes, the vibrantly colourful sunrise and sunset, lush and ver-
dant flora and fauna, cliffs, waterfalls, springs, virgin forest, lakes, rivers and
mountains of the state are the major potential areas for ecotourism. Some of the
environment-friendly tourist spots which have been identified by the state

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136 T. Zarenthung Ezung

government are the Rangapahar Reserve Forest (Dimapur district), Mount Japhu
and the Dzukou Valley (Kohima district), Longritzu Lenden Valley, Fusen Kei
and Mongzu ki caves and Tangkum Marok Spring (Mokokchung district), Veda
Peak and Waterfall (Mon district), Mount Pauna (Peren district), the Tezu river,
Glory Peak, Dzudu lake and Zanibu peak (for trekkers) and Shilloi Lake (Phek
District), village caves, stones and geysers of Mimi and Salumi, Sukhayap Cliff,
Wawade Waterfall, Mihki River of Salt, Mount Saramati, Fakim Wildlife Sanctuary
(Kiphire district), Lake Aizuto, Aizuto Forest, Ghosu Bird Sanctuary and Satoi
range with pristine wilderness (Zunheboto district) (Government of Nagaland
2011).
Wokha is a hilly district having an area of 1628 sq km (GoN, 2001) inhibited
by the Lotha tribe. The state government had identified Mount Tiyi, Mount Totsu,
lagoons and valleys of the district as ecotourist spots. However, there are many
unexplored and unidentified ecotourist hotspots in Wokha district other than the
areas shown on the tourist map of the state and it includes mountains, forest, riv-
ers, waterfalls and cliffs. The details and significance of each eco-tourist spot is
discussed below.

1. Mount Tiyi—This is the highest peak of the district with the height of
1970 metres above the sea level. This is also the mountain where major-
ity of Lotha’s who migrated from Honohoyonton first established their
village known as Tiyilongchum in the present district. From this village
the Lotha’s migrated and created the present day Lotha villages. The flora
and fauna of this mountain are very rich, having a variety of wild life
and plants. This mountain forest provides a home to many forms of wild-
life like, deer, leopard, wild cats, birds, squirrels, etc. But this wildlife is
becoming endangered because of constant hunting by the neighbouring
villagers. Legend has it that there is a bird in this forest that has one eye,
one leg, one wing and flies backward. From the grass and leaves that stings
to the most revered flowers sephen thera (Rhododendron flower) of the
Lotha’s, this mountain has rich varieties of plants and wild vegetables.
One of the peculiar features of the plants and vegetables of this mountain
is the rhododendron flower, which is also known as dead man’s flower by
the Lotha’s. This flower has been used and is still used as a medicine by the
Lotha’s for centuries. When fish bones get stuck in a person’s throat, the
flower is chewed and swallowed. Being just above the Town (5 Km) this
mountain is a perfect place for hiking and treckking. As one reaches the
peak of the mountains one can see the beautiful districts of Mokokchung
and Zunheboto with the naked eye as well as a scenic view of the Doyang
river. Scientifically, this is also a dormant volcanic mountain which was
experienced in the early-1950s and 1990s. In the early 1950s it was said
that, lots of smoke came out of this mountain and the earth in the surround-
ing villages was torn apart but it did not explode. Also in the early-1990s
people experienced smoke coming out from one of the mountains in this

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Rural Tourism in Nagaland, India: Exploring the Potential 137

range for over a week. Apart from the scenic beauty and rich flora and
fauna, this mountain is surrounded by many legends and mysteries even
today. It is also known as the abode of dead people. The Lotha’s, who were
animists, believe in life after death and they believed that the soul of the
death people travel to this mountain for their final rest. It is not only the
Lotha’s but even other tribes like the Ao’s believe that the soul of the dead
person goes to this mountain for its final rest. As oral is history passed
down from one generation to another, it was said that this mountain had
an enchanted garden ruled by a Queen. Anybody seeing and entering this
garden can have a stomach full of fruits and vegetables but cannot take
away even one from this place. However, it is also said that the life of those
persons seeing this garden and the Queen never lasts long.
2. Echu-chu (Death water)—Below mount Tiyi lies echu-chu in the middle of
the forest near Yanthamo village. It got its name echu-chu because it was
believed that a drop of water dripping down the rock could tell about one’s
longevity, and not because it was poisonous. It is believed that a person
wanting to know the longevity of their life stretch out their palm to the
drops coming down from the rock. Death is near for those persons if the
drop hits the middle of the palm; but if the drop hits outside, it means death
is far.
3. Mount Totsu—This mountain lies in the mountain range of Tiyi and is the
second highest peak of the district. It is 40 km from the district headquar-
ters. This is another legendary mountain of the Lotha’s. Legend has it that
this mountain and mount Tiyi fought a long time ago and during the course
of the fight this mountain was split into two. It is believed that this moun-
tain is guarded by two large snakes. It is a rocky mountain, a perfect place
from rock climbing. The mountain is surrounded by valleys.
4. Rivers—Rivers have been a blessing to all human civilization throughout
the ages and the district is blessed with four major rivers, namely, Doyang,
Chubi, Nzhu and Nruk. The Doyang river crosses two districts, namely,
Kohima and Zunheboto, before reaching the district. There are varieties of
indigenous river animals in this river. One of the biggest hydro projects of
the state was built on this river and is located in Wokha district. The hydro
project is surrounded by eight villages and is just 20 km from the dis-
trict headquarters. Inside the dam lies a man-made island, which has now
become a reserved area. The dam is now flooded with a blend of indigenous
river animals as well as imported sea animals. This dam has now become
a source of living, namely, catching and selling fish, for the neighbour-
ing villages. It is a tourist hotspot which is yet to be developed. Another
important river of the district is Chubi which comes from Mokokchung
district and flows down to the Doyang hydro project. The river has rich
varieties of fish, which attract people having an interest in fishing from the
two districts: Wokha and Mokokchung. The river, as told by the fishermen,
has an underwater cave. Another river near the district head quarters is

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138 T. Zarenthung Ezung

Nzhu. The river starts at the point where two rivers meet, the Chutho (river
coming from the border of Rengma and Lotha area) and the Chupen (river
coming from Wokha town). On the side of the river beach-like places are
found which have been created by the forces of these two rivers. From here
one can see the scenic topography of the Totsu mountain. This river flows
down to join the Doyang river at Lotsu village. Nruk is another important
river which comes from Kohima and crosses Moilan to join the Doyang
river. Terrace cultivation is also carried out on the valleys surrounding
these rivers.
5. Waterfalls—There are many wild waterfalls in the district which has not
found its way into the tourist map of the state. Some of the waterfalls which
are in the deep jungle and yet to be developed are the Tumpak Chu water-
fall (Humtsoe village), the Nrantsanben Serhen waterfall (Longsa village),
the Yimbatha Serhen waterfall (below Pongitong village) and the Onang
Serhen waterfall (Mekokla village). The Tumpak Chu waterfall is the high-
est waterfall of the district measuring about 50 metres and it lies on the
periphery of Wokha town. The beauty of this waterfall is that it has a dou-
ble-step fall and falls into the Chupen river. It lies in the forest of Humtsoe
village and can be seen from Wokha–Dimapur approach road. Another
waterfall near the town is the Nrantsanben Serhen waterfall located in the
jungle of Longsa Village. The height of the water fall is about 30 metres
and is just 300 metres away from Wokha–Dimapur approach road. The
Yimbatha serhen waterfall is located in the deep jungles of Longsa village
and is below Pongitong village. The waterfall measures about 20 metres in
height. The Onang Serhen waterfall is located at Mekokla village and lies
on the border of Changki village. It has a height of about 15 metres and it
originates from Mekokla area of Mount Nangdang. Sajui in Lakhuti vil-
lage is another waterfall which has a height of about 10 metres.
6. Ma-Kho (bitter salt): Ma Kho is found in the jungles of the Ma-khvu forest
in the Tsenkup area of Longsa village. The bitter salt comes out from the
rock of the cliff from this jungle. It is said that an attempt was made by
foreigners to develop the salt. But when the crew of foreigners heard the
sound Co-Co (the sound of a bird) in the middle of the night, they aban-
doned the project.
7. Caves and cliffs: The cave at Mount Totsu is a popular cave and the end
of the cave is found in Mount Tiyi. It is said that it takes nine fire torches
(torches made of bamboo) to navigate this cave and come out of Mount
Tiyi. The cave at Lakhuti village measures around 100 metres and is located
at Pangti-lan. Moreover, there is a cave called Sosi-ro Kvu (Bats hole) in
Lakhuti forest which is yet to be navigated. Apart from these caves, there
are lots of cliffs in the district. The most important ones are located in the
Moilan–Phyansa–Ralan areas.
8. Olong (Stone): The district is also blessed with lots of magnificent stones.
Each stone has different significance and story behind it. The two Olong

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Rural Tourism in Nagaland, India: Exploring the Potential 139

Ranki (Stone shelters) at Longsa Village which are located at the road-
side of the National highway in the north and south were believed to have
originated from Mount Tiyi. So far no miners were able to mine these two
stones. It is not because people revere it but due to the risk involved in it. It
is believed that these stones are being guarded by some supernatural power
such that anybody trying to get these stones with the intent of destroying
them is advised not to try it in their dreams. But a person disobeying their
dreams meets a tragic end. Another stone believed to have its root with
Mount Tiyi is the Tiyi Long at Lakhuti Village. This stone is located at the
border of Akuk and Lakhuti village. Surrounding this stone are small Oha
(live stone) which make sounds like a chicken with eyes and mouth like
a chicken. The Matisu stone at Akuk village is another important stone.
It was believed that when people face drought in the area, they wash the
stone with water. When the stone is washed with water, the rain starts pour-
ing down. The Long Khvu stone at Akuk village is used for washing the
heads of the enemies they have killed before being taken to the village.
9. Other areas: There are many other places in the district having different fea-
tures. The migratory birds from Siberia which rest in their journey towards
a warmer place during winter are found abundantly in the surrounding
villages of Pangti, Aree and Sungro during October and November every
year. The district is also endowed with rich valleys, namely, Baghti val-
ley (fertile land) and Changpang, an oil-rich valley. Moreover, these val-
leys are the transit points for animals, mainly elephants. There are also
some spirited places in the countryside namely Okhe at Tsumptwe and
Longrari (Longsa village) and Mhachipen (Akuk village). Akuk village is
also the land of the rising sun where the sun can be seen beautifully rising
above the mountains for about 5 to 10 minutes in the morning. The village
reserve forest at Mekokla village has rich varieties of flora and fauna. The
three mountains of Rhypim village are believed to be the parents and sons.
From these mountains one can see the scenic beauty of the Doyang dam.

Cultural Tourism
Nagaland has 16 different tribes having different languages and culture. Each of
the 16 odd tribes and sub-tribes that dwell in this exotic hill State can easily be
distinguished by the colourful and intricately designed costumes, jewellery and
beads that they adorn themselves with. The recognized cultural heritage sites of
the state are, ruins of the medieval Kachari kingdom, the Diezephe Craft Village,
the Handloom and Handicrafts Emporium, the North East Zone Cultural Centre,
in Dimapur district; the World War II Cemetery, the State Museum, then Catholic
Cathedral, the Sales Emporium for souvenirs and ethnic crafts, the Gurtel shop,
the Belho Weavers, the Naga heritage Complex at Kisama; the Heritage Museum
and Crafts Centre at Khonoma; the Heritage DC’s Bungalow, in Kohima district;

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140 T. Zarenthung Ezung

Longkhum village, Mopongchuket village, Impur—the First Christian Mission

Centre, the AKM Monument, Ungma village, Chuchuyimlang village,
Langpanglong village and Molung village, in Mokokchung district; Naganimora
village, Longwa village, Chui village, Langmei village, Stone Monoliths and the
Local Museum in Shangnyu village, in Mon district; Benreu village, Mount Pauna
Tourist village and the Stone Carvings/Monoliths around it, in Peren district;
Khezakenoma village, Ruzhazho village, Thetsumi village, Poruba village,
Zhavame village, Weziho village, Yurba village, Suthazu village, Chizami village
and the Chakhesang Cultural Research Institute, in Phek district; the villages of
Changsangmonko and Chilise, and the Stones of Tsongliyangti, Chungliyangti
and Tsadang, in Tuensang district; Yimgphi village, the Stone Monolith of Siphi,
Mihki, in Kiphire district and Aizuto village, in Zunheboto district.
It is also a land of festivals with each tribe celebrating their festivals in different
months all through the year. The implication of each festival differs from tribe to
tribe. The Angami tribe celebrates the Sekrenyi festival in the month of February
every year. The Ao tribe celebrates two festivals in a year, namely, Moatsu
Mong in May and Tsungrem Mong in August. The Chakesang tribe celebrates
five festivals in a year, namely, Sukhruhnye and Ngune in January, Tsakronye in
March, Tukhanye/Tsukhenyie in May, Khuthonye in July, Tushinye in August and
Thurinye/Khiluvatu in December. The Kachari tribe celebrates two festivals in a
year, namely, Bushu in January and Baisagn in April. The Konyak tribe celebrates
Aoleang Monyu festival in the month of April. The Phom tribe celebrates four
festivals in a year, namely, Monyu in April, Mong in May, Bongvum in October
and Paangmo in November. The Pochury tribe celebrates Yimshe in the month of
October every year. The Rengma tribe celebrates the Ngadah festival in the month
of November every year. The Sangtam tribe celebrates the Amongmong festival
in the month of September every year. The Sema tribe celebrates two festivals
in a year, namely, Ahuna in November and Tuluni in July. The Yimchunger cel-
ebrate two festivals in a year, namely, Metumniu in August and Tsungkamniu in
January. The Zeliang celebrate two festivals in a year, namely, Hega in February
and Chenga Gadi in October.
The cultural heritage sites of the district as identified by the state government
are Longsa village, Rhypim village and Pangti village. Moreover, Tokhu emong
has been declared as the festival of the Lotha’s. However, the tribe has more
varieties of culture than those advertised. The variety of historical sites, festivals,
beliefs and practices which are indigenous to the Lotha’s in Wokha district are
given below in detail.

1. Cultural Heritage sites in Lotha villages—There are many cultural herit-

age sites in the Lotha villages of Wokha district which are of historical
importance.

i. Santsu-phen (Gathering place)—This place is located on National

Highway 61 at Longsa village near Rengma village. It got its name

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Rural Tourism in Nagaland, India: Exploring the Potential 141

from the historical events that took place during the head-hunting
period between the Rengma’s and the Lotha’s. It is said that when the
Lotha’s dominated the war over the Rengma’s not even the cock from
the Rengma areas crows and they could not go to their fields. Thus,
the chief of Rengma area appealed to the chief of the Lotha area for
peace with these words, ‘Our children will not ask for human heads
when they are hungry but food, so let us stop this war’. Thus, the two
tribe’s met at this place and a peace accord was made between the
two tribes by sharing food and drinks.
ii. Rhan-phan Lipok (The Dao of Rhan-phan)—Rhan-phan Lipok is an
important historical dao of the Lotha’s and this dao is in the hands
of the Tsopoe clan at Akuk village. It is said that the early Lotha set-
tlers who settled in Longkumchung village were ferociously attacked
by a wild tiger. This made the villagers start leaving the village. But
Rhan-phan did not leave the village and instead waited and took the
chance to kill this tiger with a dao. The dao that was used for killing
the tiger is still preserved and is shown to only a particular clan once
in a year.
iii. Mhinkhyutong (Village tree)—This tree is a family of banyan trees
which is found in almost all the Lotha villages. It is a custom for the
Lotha’s to plant this tree when a new village is started. This tree is
also a place where the heads of the enemy brought from the war were
brought and hanged.
iv. Chumpo (Panchayat Hall)—Chumpo is a multi-purpose house of
Lotha villages. It is a combination of modern-day court, parliament
and Army barracks. Here the elders (Man) of the village people along
with Pvuti (Chief priest, who is also the chairman) come together and
discuss all issues and make decision for the village. The rules and
resolutions passed from this Chumpo are final and binding for all the
citizens of the village. The cases of any disputes in the villages are
also disposed off from here. It is also a place where bachelors of the
villages live and stay to learn the art of becoming warriors a week
before Khyongroe Tokhu (the bachelor’s festival).
v. Long-zhu (Monolith)—The monoliths in the villages had been
erected by rich people in the village. The erection of these monoliths
was a show of personal prosperity and wealth for the Lotha’s in the
olden times. Before the erection of a monolith, a person who wanted
to do it had to throw a lavish party (Osho you) for the entire village.
Then, he gathered the youth of the village and the stone was cut and
pulled from the jungle to the village. After bringing it to the village
it was erected in front of the person’s house. Then, the owner of the
newly erected monolith proudly wore Longpense shawl (a shawl
with blue and black stripes) because it is a custom for the Lotha’s
that only those persons who have thrown a lavish party (Osho You)

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142 T. Zarenthung Ezung

for the entire village were allowed to wear this particular shawl. In
other words, this shawl also represents the cloak of the rich and noble
for the Lotha’s and those who had these shawls had a high status in
the society.
vi. Longzu-kvu (Community gathering Places)—This is a place where
all the elderly people in the village gather in the evening and is found
in almost all the Lotha villages even today. Here people gather and
talk about current issues, adventures they undertook and stories of
the forefathers are told.

2. Handicrafts and handlooms of the Lotha’s—The beautiful handicrafts and

handlooms of the Naga’s differ from tribe to tribe even though the tech-
nique of making it and the materials used for making it are the same. The
Lotha’s used earth, bamboo, wood, sea shells, ivory and hair and feath-
ers of animals and birds to make their decorative handicrafts. The differ-
ent handicrafts made of bamboo are, Bhareh (for transporting firewood,
water, etc.), Okhyak (for carrying rice), Tsungtero (for measuring rice),
Ophek (for drying rice), Ophi (plate made of bamboo), Opvu (cup made of
bamboo), Cha-ni (for filtering rice-beer), Moro (for husking rice), Yenkok
(spoons), Othue (for carrying water), Phya-pho-ro (for drying vegetables
which are placed above the fire), O-nhen (robe made of bamboo or the
skin of a tree), Chappa (for carrying personal belongings), Okhyu (for
filtering bamboo shoot water). The different handicrafts made of wood
include, Be-lang (bed made from one log of a tree), Tsumpo (for grinding
rice which is also made from one log of tree), Okong (plate made of wood),
Ojen (for storing rice and rice beer, which is also made of one log of a tree
and resembles the modern drum), Lee-jub (for carrying the daos). They
also use the hard cover of the vegetable plants for making their handicrafts,
namely, Shumo (for carrying and keeping rice beer), Lee-fu (mug for drink-
ing water) and Pvu-took (for carrying curry). The Lotha’s dye goat’s hair
for decorating their multicoloured spears and daos, and use hornbill feath-
ers to make headgear and elephant tusk to make armlets. The handloom of
the Lotha’s are made from the cotton (Khonkothe). After the harvest of the
cotton, which is usually done in the month of October, the cotton is dried
in the sun and then the seeds in the cotton are taken out and the cotton is
spun. To colour the cotton Khumvu leaves (a very poisonous leaf) is boiled
and the spun cotton is put in the boiling water. Then, the coloured cotton is
dried and used for making various handlooms.
3. Family and Social life of the Lotha’s—The Lotha’s have an interesting
social and family life.

a. Epok (Birth)—It is a custom for the Lotha’s to name a child the

moment the mother gives birth; she/he should be named Koshako or
Koshakla (bitterness) so as to save the child from being taken away by

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Rural Tourism in Nagaland, India: Exploring the Potential 143

the evil spirit. The husband along with one child takes the placenta to
tie it in a tsungon tree (banyan tree). Only on the sixth day (baby boy)
or fifth day (baby girl) the real name is given. When the name is given,
the child who accompanied the husband for placing the placenta on the
tree will be made the first person to carry the baby.
b. Yanpi-yan-than (Marriage)—When a boy and a girl want to get mar-
ried, the family members along with the boy goes to girls house and
engagement takes place. However, after engagement it takes at least
two years of courtship before they get married. During the courtship
the boy along with his Okhumo (best friend) goes to the girl’s house
and chops the firewood frequently (almost every month before mar-
riage). Then, when the time is near for the marriage, the boy has to
get ready with a Tsopo Ki (rest house) and Oki (home). During the
marriage, the boy dresses himself in a warrior’s attire and along with
his bachelor friends goes to the girl’s house at night and sings ‘Oki
Chonchia Lo’ (open the door). Then, the boy takes the girl shouting
‘Eloe Soa Ka Hey’ (I am taking the girl along with me) and goes to the
Tsopo Ki. Here, in this place they stay for three to four days and then
leave for their new home to start a new life.
c. Echu (Death)—When people pass away it is a custom for the Lotha’s
to bury the dead before sunset. Then, the family of the dead person
observes five days of mourning in case of a female and six days of
mourning in case of a male. The belongings of the dead including food
items are kept in the grave. Then, on the fifth or sixth day after the
death of a female or male member, the family members observe Vachi-
tsungon (departing day) marking the end of the mourning. However,
the belongings of the dead as well as the food items are kept alter-
natively till the Tokhu Emong festival. Then, on Tokhu Emong, the
belongings of the dead are thrown in the Echu-rachu area (the desig-
nated place to throw the belongings of the dead).
d. Rhu-van (spraying of the seeds)—This ritual is performed before
burning the cleaned jungle. The day is fixed by the Pvuti (chief priest)
of the village. Once the day is fixed a warrior/rich man of the village
along with his wife goes to the site of the cleaned jungle and makes
a dummy garden walled by bamboo branches. Then, the seeds of the
rice are ground and mixed with water before throwing it in the dummy
garden. After this act they proceed for home. It is only after two or
three days of this ritual that the cleaned jungle is burnt.
e. Likhum (Worshiping of the field)—The Lotha’s, who were originally
animist, also worship the field. Likhum is observed when the harvest
season is near, the day and the date is fixed by the individual farm-
ers according to their convenience. When the day comes, the farmer
performs a ritual by plucking the feathers off a live chicken. Then
the chicken is cooked in an earthen pot and the whole chicken buried

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144 T. Zarenthung Ezung

inside with the pot upside down. After all these rituals, they spend the
night in the field.
f. Epo-etha (plastering of holes)—This is an act of blessing the granaries
before the harvest. When the harvest season is near, each household
prepares for this act. The day is fixed by the head of the family and
when that day comes, they prepare a heavy meal and take small chil-
dren to their granary. When they reach the granary, the father opens the
granary and puts the children inside and asks if there is any hole. The
child has to say, no father, no hole is found (which means it is a sign of
abundance). Then, they dine together and leave for their home.
g. Elo (offering)—When a person falls ill, the Lotha’s believed that it is
the handiwork of some evil spirit. Thus, a person who is ill prepares a
gift containing cooked meat and rice and offers it to the evil spirit by
keeping the gift under the Tsungon (banyan) tree.
h. Ra-mvu (casting away bad fortune)—This ritual is performed by those
family members when bad fortune affects them. In this ritual, the head
of the family takes a young boy along with a live chicken to the out-
skirts of the village. Here, they sacrifice the live chicken and offer it to
God. Then, the prepared food items brought from home are taken and
a prayer is made before leaving for home.
i. Festivals—There are four festivals celebrated by the Lotha’s, namely,
Khyingroe Tokhu, Lanvon Tokhu, Loroe Tokhu and Tokhu Emong.

Khyingroe Tokhu—This is a festival for Khyingroe (bachelors) which is held

for a week before sowing the seeds in the field that takes place in the month
of March every year. Once the day is fixed by the chief priest (Pvuti) of the
village, all the families in the village prepare for the festival with rice beer
and meat. During this period all the bachelors in the village do not venture
out but engage themselves in activities, namely, games like high jump, tug
of war, etc., are played. Then, the bachelors go in groups singing on the
village path. When the festival is over, then the sowing starts.
Lanvon Tokhu—This is a festival which is celebrated in the month of July
every year after cleaning the paths leading to villages and fields. Once the
paths are cleaned the next day is observed as Lanvon Nvu (respecting the
ways). It was believed that if anybody goes to the field on that day, the
plentiful harvest of the season will be adversely affected and therefore, it is
strictly observed. During this festival rice beer and meat are prepared and it
is celebrated by different age groups (Yinga) in different houses.
Loroe Tokhu—Tokhu Emong begins by celebrating Loroe Tokhu which is held
every year in the month of November. This festival is mainly observed by
the Lotha Loroe (women), where the best traditional attire are displayed
and the local brew is offered to friends, families, neighbours, etc.
Tokhu Emong—It is celebrated in the first week of November every year and
it stretches over 9 days. Earlier, no particular date was fixed. However, in

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Rural Tourism in Nagaland, India: Exploring the Potential 145

order to carve unity and uniformity among the ranges, 7 November is fixed
every year. It is the Pvuti (chief priest) who declares the festival open. He
is accompanied by his aides (Chumpo Khyongroe) to collect un-husked
rice from every house in the village. The rice collected is sold and the
money is used for buying a pig and the rest is used for making rice beer.
Then, the pig is shared among all the contributors. This ritual is considered
as a contributing factor to general prosperity. Before the commencement of
the festival, if any stranger happens to be in the village, he gets two options
either to leave before sunset or to stay until the festival is over. He how-
ever, enjoys the warm hospitability of the villagers. During this festival, all
the villagers take part in the celebration. The main feature of this festival is
the presentation of songs, dances, feasts, fun and frolic. Everyone dresses
themselves in their traditional attire and costumes according to their social
status. This festival also marks the end of the year and the beginning of
New Year for the Lotha’s. Any family who lost a member during the year
performs the last rites during this festival. The new site for cultivation
starts only after this festival.

Agricultural tourism
The economy of the state is a village-based economy wholly dependent on agri-
culture. About 68.03 per cent of the state work force are engaged in agriculture
and allied activities. The agricultural practice of the state is Jhumming and Terrace
cultivation. The system of cultivation for the Lotha’s since time immemorial is
Jhumming. Terrace cultivation on the foothills, river side and valleys of the dis-
trict is an exogenous system of farming imparted to Lotha’s in recent times. The
indigenous method of farming, which is still practice at large even today, has a
distinct feature starting from choosing the site to the life cycle of the Jhumming.
They practice a multi-cropping system of cultivation. The site for cultivation is
chosen by the Pvuti (chief priest) of the village and Opo-etae (starting of jungle
cleaning) starts only after the Tokhu feast. Once the jungle is cleaned and enough
precautionary measures are taken, the whole village decides on a date (usually in
the month of March every year) for burning the cleaned jungle. Then, the unburned
trees and weeds are cleaned and huts are made before Lichen (sowing the seeds).
After sowing the seeds and before the harvest, the weeds in the fields are cleaned
thrice, namely, Jumba Chondemo (April), Jumba Enio (May) and Lirhon (July).
Then the fields are harvested and taken to the villages and kept in the granary.
Each farmer has a granary built on the outskirts of the village. Usually the jhum
cycle is six to seven years, therefore, once the fields are harvested, and then a new
site is decided for cultivation.
Apart from the traditional system of cultivation a few terrace cultivations are
practiced in the foothills and valleys of the district. The vegetables of the dis-
trict are distinct from that of the others in the state by taste. The vegetables of

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146 T. Zarenthung Ezung

the district which are purely organic include both wild and cultivated vegetables.
Some of the vegetables are used as medicine, namely, Ra-ra-khum and Nhy-thi
(used for stomach pain). Even some wild seeds (Kvu-ro) are used traditionally
as soap by the Lotha’s. Being dependent on agriculture and nature, the Lotha’s
depend on leaves and roots for medication. In almost all the jhum fields one finds
Zenki (a two-storey hut) which is used by the farmers to chase away wild animals
and as a sanctuary from the attack of any wild animals. The agriculture site of the
district where one can find the organic products are the Baghti valley and the foot-
hills of the district (the rice bowl of the district), Wokha Town area (vegetables)
and Moilan-Pyangsa area (fruits).

Conclusion
From the analysis it has been seen that the state has abundant virgin forests, varie-
ties of animals, a rich culture and a rich set of organic agricultural products which
are a boon for rural tourism. However, the inflow of tourists in the state is meagre
due to many different reasons, namely, government restriction policies, insuffi-
cient infrastructure and a sense of insecurity. Thus, to develop this multi-million
industry in the state, it is suggested that the Inner Line Permit (ILP) and Restricted
Area Permit (RAP), which are enforced in the state, should be lifted so that tour-
ists do not find it difficult to enter the State. The rich flora and fauna, culture and
agricultural products of the state should be properly advertised through visual
advertisements. It is also suggested that proper infrastructure in the form of better
roads, hotels and tourist agencies be created in all district headquarters. Moreover,
the peace talks between the freedom fighters in the state and the central govern-
ment should be expedited so that a solution is found at the earliest. This will create
a sense of security to the tourist visiting the trouble torn state.

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