Impact

IMPACT
 
1. Awareness Expression of Empathy
Naga culture in general is deeply rooted in their ancestral religious belief and also in their Christian faith. Their religious taboos and social taboos govern their ways of life or the rules in a community. These taboos when we examine the motif thoroughly are basically about putting people’s needs before yours, it is about care for your community and the person next to you. The Nagas sympathize and empathize with each other. For the Angami Nagas, the word ‘Kenyii’ when translated is the word taboo and is used in instances where things are forbidden religiously or socially however there are also instances where one might say kenyii mu expressing something not willful. For example, a young person might say, “ a n ketse kenyii mu” to an older person, which when roughly translated would mean “far be it that I will order you to do something” Which showcases the empathetic reaction of a young person to an older person. There are many examples of such cases in point.
 
A research participant stated that,
 
“Kenyü (literally means ‘forbid’ (God forbids) and Menga (shame). These two expressions cover religious, cultural, social and behavioural control towards socio-cultural and socio-political harmony of the village community.”
 
“the first advice that my grandmother gave me was you should never give anybody any wrong direction”.
 
2. Empathy as a service of kindness
An expression of community service every member of the community would help each other without the expectation of being paid or be helped by the others. It can be building a house, helping in farming (except a concept call peli: a group, typically the same age
group who help each other during any farming activities as well as community services) widows and old age individuals are helped regardless of their reciprocating help.
 
A research participant stated that,
“If I’m building my house or I’m pretty I should say. Then when I’m putting up the pillar or if a house like this is being built, when the pillar, the biggest pillar in the house is being built. My whole clan will come and help me. And then they will help me lift up the pillar and then put out the foundation of my house and then or say for example, my house needs to be reconstructed and I’m going to remove the roofs. Then even that time, my family, my clan man, would come and help me in building up my house or cleaning up the roof or anything. So that’s a kind of a community feeling or that closeness that the clients have amongst themselves”
 
 
3. Instance of action transpired by
Compassionate empathy
There are actions or duties which are done out of courtesy for each other’s well-being. For example in villages folks who butcher meat during festivities were considered rich and people who could not afford it would offer to help butcher the meat the normal thing to do here would be for the owner should allow him to help so he can also get a share of the meat. It would be considered rude if he is not allowed to help.
 
A research participant stated that,
“Sharing of food, and any other items of daily necessities with the less fortunate”.
“Widows with children are given free labours by their clansmen and community members for various works requiring hard labour. They are also exempted from various community works”
“I should say warriors back then. So their main role was to protect the women and children”.
“The village folk used to come for brief visits or overnight stays and whenever we had a guest at home, the children were asked to sleep on the floor and give our humble beds to the guest”.
“To protect and to safeguard one another in times of need and dangers that threaten our way of life, and the unspoken knowing that the community is the ever-present support system of its members”.
 

4. Consequences of not participating in these societal norms.
Any individual not participating in this social practice would be ostracized as a shameful act.
 
A research participant stated that,
“If I become lazy and dependent on others, if I do become a vagabond, a parasite, it’s shameful. It’s a disgrace to my parents to my relatives and to my clan, also to the village community as a whole.”

 
5. Empathy through Reconciliation
With Christianity, Nagas understood the concept of forgiveness and reconciliation. Wars that were waged with neighbouring villages due to power struggle and bravado were looked upon as a shameful past so reconciliation has become a normal Christian way of the villages.
 

6. Naga identity and empathy
A Naga’s identity as an individual and as a group has evolved and to better understand this phenomenon we have delved into pre and post-advent of Christianity in Naga hills.
Their identities as animist head hunters or peace-loving Christians is an important factual transition we must consider.
 
A research participant stated,
“Indian living in India. So that’s I think that’s all I can say about myself as an Indian, my identity as an Indian, I identify myself as an Indian. But then when it comes to people conceptualizing me, I don’t think I have had any instances where people would say like you’re this or that you’re a Naga or any sort of things.”
 

7. Collective cultural experience
When games are cherished by many during their youth, they become a common cultural reference point. Talking about and revisiting those games helps us bond with others who have similar cherished memories, fostering a sense of community. Sentiments of nostalgia and emotional connection. The games we engage with in our childhood typically occupy an important spot in our memories and trigger powerful feelings of nostalgia.
“If we were to talk about traditional games and obviously I played with the wooden tops that our elders made and then there was this festival, it’s called Petroni and then it’s a festival of the peer groups. So, I got to experience that not very young, but then a little older. Then when I was still quite young, I stayed with my grandmother in the village”.
 
 
8. Empathy and Childhood
Empathy evolves throughout childhood and adolescence, influenced by various elements such as genetics, temperament, context, and environment.
Nonetheless, empathy doesn’t automatically develop in childhood, although we are innately predisposed to empathy, cultivating it necessitates experiences and practice.
“The happiest memories are the excitement of visiting the native village during the holidays and meeting the extended family members who always had time to spare to make sure we enjoy the stay and take part in their daily life”.
 

My experiential learning – Kevichubeiu Rutsa
“This project has been a rousing reflection on how I identify as a Naga and how looking at oneself can also broaden one’s perspective on culture. Project Empathy’s motivation and interest in our culture have had me thinking about how neglectful we nagas have been on the subject of empathy. Nagas have been promoting our culture in terms of festivals and all the glitter and glam, but the authentic culture we need to focus on is what makes the Nagas Nagas; it is not the glamorised show we put on every year during the state hornbill festivals which by the way we hardly visit it during the fiesta but rather how nagas are connected as communities, tribes, and families, which is connected by social responsibilities and duties which stems from love towards one’s neighbour.
I am an Indian and I have always vouched for my country. I have always felt everyone is biased toward their race and India is such a country where we see a melting pot of many cultures and in the process of identifying one’s culture, we tend to make the other race feel we mistreat them. We cry people are racist toward the north-east people but we also have our share in mistreating other races. All these occurrences are due to ignorance toward each other. We ask for equal treatment but equal treatment should work both ways, so we should not ask for special privileges. I am unabashedly culturally Naga but I am also a proud Indian.
As I studied the data we collected over the project, I found that the participants were passionate about sharing how great their village histories are and how their clans were unique, it was clear to me that we are proud of our heritage and our tradition but I found out that to an outsider it might be clearer if we find the context which was missing in some cases. A narrow focus on what we are looking for is the primary motivation. There are plentitude of clan histories, village histories, and origins but I mainly focused on how we are driven empathetically in our actions. I do not intend to glamorize who we are but I want to present Nagas as a person who has flaws and shortcomings but can also be counted as a friend and a relative whom you can count on. “