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NATURE 



[April 29, 1922 



tion or abolition of many status-grades in Naga society. 

 Even those striking and elaborate ornaments (Figs. 

 I and 2), which were formerly guarantees of prowess 

 on the war-path, have, to a great extent, now lost 

 their significance, and may be worn by those who 

 have not earned them under the rules of the old regime. 

 While recognising that changes are inevitable and, 

 no doubt, even desirable, the ethnologist views with 

 concern the supplanting of traditional customs by 

 " civilisation," at any rate before they have been 

 studied and recorded in detail. Similar regrets are 

 felt by the naturalist when some interesting zoological 



"he Aiigami Nagas." 



type becomes extinct and is no longer available for 

 research into its life-habits. Mr. Hutton's careful 

 record has done much towards minimising the mourning 

 over obsolescent customs. How rapid are the culture- 

 metamorphoses which are being effected in the Naga 

 Hills is well reflected by the author's statement that 

 a considerable portion of his MS. was " typed by an 

 Angami " ! Truly, there is no time to lose, and it is 

 to be hoped that he will continue his researches without 

 interruption. 



There is much to be said in praise of the Angami, 

 whom Mr. Hutton describes as intelligent, self-rehant, 

 honest, good-humoured, and devoted to their families. 

 While they may be declared swashbucklers and exagger- 

 ators, they are, nevertheless, fairly truthful. Under- 

 NO. 2739, VOL. 109] 



lying these characteristics there run a vein of sadness 

 and a considerable fear of death. Their villages, 

 built for defensive purposes on the high ground, 

 testify to the inter-tribal feuds, vendettas, and head- 

 hunting raids which have hitherto retarded progress 

 and rendered the life of every man, woman, and child 

 somewhat precarious. 



The Angamis are prominent as agriculturists, and 

 in this industry they are ahead of the neighbouring 

 tribes, inasmuch as they practise, for rice-growing, 

 a very elaborate and striking system of terrace- 

 cultivation (Fig. 3) involving complex irrigation 

 methods. Their irrigation channels extend some- 

 times for miles, and water-rights are jealously guarded. 

 This terracing of the hill-sides reminds one of that 

 of the Bontoc-Igorots of the Philippine Islands, 

 and it contrasts with the crude and wasteful system 

 of jhuming so prevalent among Naga agriculturists, 

 including the Angamis themselves. 



These natives are skilled in several manufacturing 

 processes, in weaving, iron-working, etc., and exhibit 

 great artistic feeling in decorating their weapons and 

 houses and in making their often elaborate personal 

 ornaments. But, in spite of skill and ability to 

 progress, severe restrictions upon culture-advancement 

 are imposed by the complex and inexorable system 

 of magico-religious gennas, or prohibitions, which 

 play a very important part in the Angami social 

 ritual, and exercise a retarding effect upon the pro- 

 secution of industries. The various kinds of gennas 

 and their application and social significance are dealt 

 with very fully by the author. He explains the dis- 

 tinction between kenna, which is a prohibition laid 

 upon an individual unit of the community, and penna, 

 one which involves the whole community and relates 

 chiefly to non-working days ; the latter are very 

 numerous. Further, there is nanii — which embraces 

 any prohibition iand the whole of the active ceremonies 

 connected with it. It is impossible in a review to 

 deal with these social restrictions, but their dominating 

 influence upon the whole life of the natives is very far- 

 reaching, and their detailed study of prime importance. 



The religious beliefs are vague and ill defined. 

 There is belief in the souls of the dead and, it would 

 seem, of the living also, and these often take the 

 form of butterflies, as in Burma and in the Greek 

 legend of Psyche. The reality of dreams and their 

 value in divination are also recognised. Omens and 

 divination to a considerable extent regulate pro- 

 cedure. Certain major and minor deities or spirits 

 {terhoma) of greater and lesser power exist and are 

 propitiated, and sometimes even defied, but their 

 exact nature is but little understood. The chief of 

 these is Kepenopfii, variously referred to as male or 



