CHAPTER 6 SUMMARY OF THE FINDINGS, CONCLUSION AND SUGGESTIONS

CHAPTER 6 SUMMARY OF THE FINDINGS, CONCLUSION AND SUGGESTIONS

SUMMARY OF THE FINDINGS, CONCLUSION AND SUGGESTIONS The studies on the importance of traditional media have been widely recognised and the research outcomes are widely used immensely by the planners for development process. The present study was undertaken to access the role of traditional media in social communication. This research work looked into the traditional media practices among the Zeme Naga society of Dima Hasao district of Assam. It was also an attempt to study the social changes and transformation taken place with the introduction of modern education system, advent of Christianity and reformation of Heraka religion. The Zeme Nagas are an indigenous group of people belonging to Mongoloid race and they are one of the sub-groups of the greater Naga community. They are found in Nagaland, Manipur and Assam in the district of Dima Hasao (North Cachar Hills). Although they speak different dialects, the Zeme, Liangmai, Rongmei and Puimai belong to one community Zeliangrong as they share common ethnic origin, culture, social structure, linguistic roots, etc. The Zemes are the second largest population in Dima Hasao district (North Cachar Hills). Their folk songs and folk tales talk about their migration to the present habitat since a long time. The Zeme Naga has a rich socio-cultural heritage of their own like the other fellow Nagas. Their rich tradition was passed down from generation to generation which they give so much importance till today. Though there is no written record, oral history says that all the Naga tribes lived together at Makhel before their dispersion to different direction. The Zeliangrong moved to the south and came to deep gorge Ramting Kabin and to Chawang Phungning and reach Makuilongdi, from where they spread to Manipur, Nagaland and North Cachar Hills district (Dima Hasao) in Assam. The Zeliangrong people migrated from Makuilongdi in Manipur in search of a suitable name for cultivation. The chief of Makuilongdi had three sons- Lengba, Chipa and Rang who were the great grandfathers of the Zemes, Liangmais and Rongmeis. It is said that the Zeme, Liangmai and Rongmei got their respective name from Makuilongdi. The Zeme Nagas have 78 villages in Dima Hasao district of Assam. Lodi village near Haflong town is the biggest Zeme Naga village in Dima Hasao district with about 300 to 400 households. Laisong village is also one of the cultural centres 169

of the Zeme Nagas which fall under the Jatinga Valley Development Bock. It is the place where weekly market is held every Wednesday. Hejailo village is the only village which still follows the forefather tradition with about 20 households. When any one embraces Christianity or Heraka, they are requested to leave the village, so that their traditional religion practices will not be interrupted. The present study was conducted in Dima Hasao district of Assam. The Zeme Nagas are concentrated more in the two development blocks namely Harangajao Integrated Tribal Development Block and Jatinga Valley Development Block but we could also find them in New Sangbar Development Block and Diyungbra Development Block although only few. The total population of the Zeme Nagas in Dima Hasao according to Zeme Council is approximately 45,000. For the purpose of the study two blocks Harangajao Integrated Tribal Development Block and Jatinga Valley development Block where the Zeme Naga community are concentrated are selected and from there 20 villages were selected with a total number of 500 samples has been randomly selected as respondents. Extensive interview with some selected member of the community like church elders, village headmen, pastors, village priest and village elders were found very useful to get acquainted with the social communication system of the community and the social changes taken place. Besides personal observation, informal discussions were used to supplement the data required for the study. FINDINGS I. Demographic Profile The demographic profile of the respondents can be summarized as follows. The data has been gathered from twenty villages, ten from lower part and ten from upper part. The names of the villages visited are Lodiram, Longmang, Mpuilo (Boro Haflong), New Boro Haflong, Michiduingram, P.Kubing, N. Kubing, Hokai Pungchi, Zaikangram, Lungyiram, Laisong, Hejaichak, Baganram (Bamdi), Kipeilo, Nianglo, Nimlo, Longkairam, Hangrum A, Hangrum B, Hejailo. The questionnaire schedule was used to gather the information. The variables used to analyze the data are sex, 170

age, marital status, and educational qualification, and religion, types of the family, occupation and annual income of the family. Out of the total respondents, more than half of the respondents i.e. 58.9% are male and 41.1% are female. The study represents that the male are more open than female. It also shows the male dominance over female in Zeme Naga community in Dima Hasao District, Assam. Out of the total respondents, majority of the respondents fall in the age group of 21-30 years with 33.5% followed by 31-40 years of 28.2%, 18.6% in the >50 years, 13.2% in the age group of 41-50 years and lowest percentage of 6.48% falls under the age group less than 20 years. Thus it can be said that the universe is dominated by 21-30 years group. The data shows that majority of the respondents are married of both sex with 64.5% while the remaining 35.5% are unmarried which represents that the unmarried are more reserved than the married people. The data shows that out of the total respondents, majority of the respondents attained education from V-HLSC with 39.2% followed by illiterate people with 20%, 13.8% have attained HS, and 12.9% up to Class V. Respondents who have the higher qualification of PG and more got the lowest percentage of 2.5%. The data represents that among the Zeme Naga community of Dima Hasao District, the literacy rate is very low. Out of the total respondents, the data reveals that the majority 59.4% of the respondents both male and female category belongs to the religion of Christianity followed by Heraka with 32.4%. The representation of Paupaise i.e. forefather religion is comparatively very low with 8.2%. The data shows that most of the respondents (61.7%) live in nuclear families while 38.3% live in joint families. Thus the table indicates that the Zeme Naga Community of Dima Hasao district prefer to have a nuclear family. On the basis of the data, majority of the respondents are dependent on the agriculture with 37.8% followed by the service holder with 21.9%. The table also represents that the respondents are also taking small self business for their living with 17.2%. Student percentage comes next to it with 15.5%. Thus it shows that most of the population depends on agriculture for their livelihood. 171

The data indicates that 52.7% of the respondents annual income falls in between 2.1-5 lakhs and 37.7% of the respondents annual income falls on <2 lakhs. Thus the data indicates that majority of the respondents family have 2.1-5 lakhs annual income. The least is >12 lakhs annual income with only 0.9%. The table represents that the majority of the Zeme Naga community of the Dima Hasao district falls in the middle class family. II. Uses of Traditional Media of the ZemeNagas Some of the traditional media of the Zeme Nagas which are still in practice are Hangseuki and Leuseuki (dormitory or morung), Hejuadekung (ritual centre of the village), Hekuakuabe (memorial stones), Mabuakiakkaibe (branch of green leaves put in gate or door indicating the performance of ritual), Piterangkaibe (sign of reserving), festivals like Hega Ngi, Helei Ngi, Puakpat etc., Helim (folk dance), Heleu (folk songs), Herasam (folk tales), Samrekum (proverbs), dresses and ornaments, musical instruments like Ntuk, Nrabung, Nsum etc., Kereriebe ( village fence), Hemi tewgaibe (making fire), Designs in the weave shawl etc. Besides the above traditional media there are other forms of traditional media which are no longer in practice Dekuakuibe, Heramleusumbe (stone erecting), Tebatuajube (gutter), Hepietu (watching point). III. Factors of Social Change among the Zeme Nagas However primitive or strict a society may be, they all undergo change. Change is the universals of human society. Every society has experienced change internally and externally. Changes in the social system, establishments of personal bonds, the successful management of conflict, personal rewards and gratifications are possible only through traditional means of communication. Traditional media was develop and shapes by a community and it shapes their own community. Socio-cultural change in a community is brought out through various factors including the media which acts as a powerful tool in influencing people. Traditional media comprise all traditional forms of communication which may be in the form of dance, songs, symbols, music, arts, etc. An attempt has been made to analyse the status of traditional media practices, 172

transformation, changes, effectiveness, etc. Traditional media is the indigenous forms of communication which is deep rooted in the tradition and culture of the society. Along with the changes in the society we find changes in traditional media too. Traditional media consisted with the needs of the society or community which relates to their social environment, custom, beliefs, etc. It also changes with a change of time along with the present situation or present development of the world. Some of the forms maintain its originality while some are modified with new forms added to it making it usable in the present generation. Changes can also be seen in the way people are picking up their traditional culture and giving importance to it than earlier days. The Zeme Naga society had undergone many changes in its journey to modern society. The Zeme Nagas depends on agriculture and forests resources as the primary source of their livelihood. They were self-sufficient with the available source of the forest production. They sold their agricultural products like raw cotton, ginger, chilly, of different types and quality. They produce baskets of cane and bamboo, with different shapes, size and design. Economic transformation is a change in the mode of production and consumption of a community. The process of transformation is reflected in the manner of organization of the factors of production and consumption adopted by a community. In the present times, some people started doing small business like having a small tea stalls or grocery in the villages, buying the variety of vegetables and transporting to the other buyer in a higher price and also bringing the outside product to the village again. They purchased the trade items like clothes, tools and implements, utensils and salt from the plainsmen. Making rice beer in the family by a wife is the tradition of Zeme Nagas which is only serving as an energy drink after a day hard work. But with an aim of raising their financial status, people started making in large amount and sell it in the market which have a bad impact on the people. Weaving is an important part of the Zeme Nagas culture and tradition. It is compulsory for a girl to know how to weave before their marriage, as they have to personally make a two shawl for their husband called Paiso which means double shawl. In the present days, the people mostly purchase Paiso from the good weaver either due to lack of time or weaving skills which further helps in creating weaving as 173

a means of earning for the weavers. In the traditional shawl and wrapper, we can also see some modified and composing new designs to make it more attractive and beautiful. In the olden times, people plant a cotton, remove the seed from their handmade machine called Nkum and make it into thread and die it into different for weaving purpose. Their skills remained sufficient for the traditional needs in their own communities. But these days, with easy access to different variety of mill made yarn which is cheap, is steadily replacing the thread spun locally. They buy and weave in different colours and designs. The traditional use of spinning has gradually become extinct. The Zeme Naga society have self-sufficient independent social unit, the village, headed by the village headman (Pedeipeu). In those days the village chiefs and the councillors were trusted and they were also dependent upon the people but today that kind of government cannot be implemented as an effective administrative system adequate to modern conditions. But every Zeme Nagas village have its own owner of the land Pedeipeu. Today many of the Zeme Naga family are generally departing from the conventional traditional pattern of house construction with thatch roof due to easy availability of tin roof. As the population rises in the villages, the availability of straw is also decreasing. So, people started using tin, timber, cement, bricks, etc. for their house construction. The Zeme Nagas follow the patriarchal system of family where father holds the absolute power as well the full responsibilities for protection and looking after the welfare of all dependents of the maintenance of his family. In the present days intermarriage with the other tribes and non-tribal also accepted which is not allowed in the olden days. The modern developments have brought changes in the traditional form of marriage and the practice was liberalized. Majority of the families have nuclear family system. Nowadays people started giving importance to family planning which was not accepted before. In the present days, the Zeme Nagas who had embraced Christianity have given up all animistic rites and rituals. But the beautiful folk dances, folk tales, folk songs, dresses, ornaments etc. are still practice by them. The traditional forefather religion Paupaise follower still follows the rites and ritual but not very strictly as observed in the olden days. Christianity has contributed new living style in different 174

ways like education, living standard, etc. With the advent of Christianity and modern education, the status of women is said to have improved in the Naga society. Christian missionaries played as an agent of change in the transformation of the Zeme Naga society. Women go out and work for their livelihood. Many of the youngsters of both gender are now pursuing higher education in different educational institutions for different courses like technical, secular, professional, etc. The dormitory is an important social institution, which sustains the society, religion and culture. This social institution hangseuki is practice since time immemorial and is still practice till today. The young boys and girls learn all kinds of skills and crafts, songs, dances, moral values etc from their elders in the dormitory of the village. In many villages the dormitory is not as active as earlier, because the youth goes out to other places for their education. Only during their vacation they could make the dormitory function again. But youth going away for their education does not end the system. Those people who stay at the village maintain it. In some of the village, the dormitory hangseuki construction, changes can be seen. Although the ways of construction is same, they have used tin roof in place of tightly binded straw, placed one after another which last for many years. In the olden time, if any information has to be given, a messenger called Hepaupaume will go from village to village, if the village distance is far, the other village messenger will pass on the message to the next village and so on. This is time consuming and tiresome. So, in the present time this system is replaced by modern technology like mobile phones, internet, etc. Urbanisation is also taking place among the Zeme Naga of Dima Hasao district. Urbanization took place due to many reasons. People started settling down in urban areas with hope of better education, job opportunities, for commercial purpose etc. Rural inhabitants move to the city or towns for reasons of seeking fortunes and social mobility. Rural people though they have many resources but lack of market to sell their product are what make them economically weak. So, with the hope of better economic life they move in to the urban areas. The remote villagers shift to the town area for their children education and helping them by working in other houses on daily wages as the wage rate is higher in town area. Like any other society Zeme Naga society in Dima Hasao have undergone lot of changes. The data shows that 175

87.4% of the respondents have seen the changes taking place among the Zeme Nagas. Some of the major changes are:- (i). Religion: The Zeme believed in one supreme God Tingwang. The forefather called it as Herakandingpeusie. There were many taboos and genna but they give very much importance to their religion. There were many rituals and rites which they follow strictly. Although they have strong faith in Herakandingpeusie or paupaisie, many fears exist among them. Prior to the coming of Christianity, there was only paupaise and other influence of religion took place after that. In the year 1910, the Zeme first converted into Christianity. With the coming of Christianity, first mission school was established in Melangpeuram village in Dima Hasao district. More people started embracing Christianity in the later parts of the 1940s. They gave up all the animistic rites and rituals. It is learned that the early Christians converts have abandoned many of the traditional practices. (ii). Christianity among the Zeme Nagas: Christianity reached the Zeme people in Melangpeuram or Nareram in Dima Hasao district through the Biate people. Haite, a Biate man from the Thuruk Presbyterian Church (Khasi Hills) preached the Gospel among the Zeme during the time when all the Zeme followed the forefather tradition. During the time when Haite was sharing the Gospel among the Zeme people in Nareram or Melangpeuram, Haipau Dituing become the first man to convert to Christianity in 1910. After his conversion he wanted to sing and read Bible and started learning from Biate man Haite which also paved a way for education among the Zeme people in Dima Hasao District. Later his relatives also converted to Christianity and slowly it spread to other parts as well. The Zeme celebrated the Zeme Christian Centenary in the year 2010. (iii). Heraka Movement: Heraka literally means pure and not impure. Hera means smaller deities; Ka means fence, or give up, to obstruct, to avoid. So all prohibitions and sacrifices associated with the smaller gods must be fenced out, avoided and only Tingwang must be worshipped.. Here, the purity indicates no blood sacrifices and adoption of a single God or worship of Tingwang. This is the meaning of Heraka says Budha Kamei (2011). Longkumer (2008) writes Heraka is a religious reform movement derived from the ancestral practice known as Paupaise. It was taken up by the Zeme, among other Naga communities, during the period of British colonialism in 176

North East India. Among the Heraka, there are two important figures that are seen as prophets, leaders, and reformers. Jadonang (1905-31) and Gaidinliu (1915-93) are from the Tamenglong district of Manipur and are both Rongmei Nagas. He also recorded that Jadonang (founder of Heraka religion) and Gaidinliu was accused of stirring up trouble, so Jadonang was hanged to death in 1931 by the British and Gaidinliu escaped to North Cachar Hills (Dima Hasao). From here it is well understood that the Heraka movement touched the North Cachar Hills (Dima Hasao) in the early 30s which came along with Rani Gaidinliu. (iv). Village Council: The Zeme Nagas in their tradition have hereditary village chief or the landowner (Pedeipeu). The village leadership is virtually in the hand of Pedeipeu. But in the present time changes can be seen in the village administration as the Zeme Naga village came under the government. Along with Pedeipeu, village council was formed in every village and the village headman (Mattai) with the member of the village council rule the village. All the village elders are the members of the village council. It is headed by the village headman called Mattai and other functionaries are Pedeipeu, mattaicheipeu (assist village headman), Tingkupau (village priest). Although the village have the (Pedeipeu) landowner, they always stressed on the value of democracy considering everyone equal. Zeme Naga being the patriarchal society, many of the village council have only male members but with the help of the NGOs working in the village we can see some villages including women as the members of the Village Council. (v). Modern Education: Education is another factor that brings changes in the Zeme Naga society. Before the coming of modern education, morung is the only place where people were taught to become the responsible member of the society. The first mission school was set up in 1907 by the Thuruk (Biate village in Khasi Hills) in Nareram even before the Zeme people convert into Christianity. Haite became the teacher there and preached the Gospel too. In the year 1912 the British missionary Rev. J. M Harris Rees reached Melangpeuram and started the mission school. In 1915, another school was opened in Boro-Chenam by the British missionary. In the year 1920, the alphabet for writing the Zeme dialect was created. Rev. Harris Rees recorded the conversation of Haipau Dituing and Deireizimbe from his Gramaphone and sent it to linguist in Engalnd. Phonographist and Etymologist created the Zeme 177

alphabet A B CH D E G NG NG H I J K L M M N N O P R S T U W Z from the roman script. After embracing Christianity the Zeme people started taking up theological studies. Since the people came to know the importance of education, the modern education system also affects the existence of dormitory and its functioning very much. (vi). Economic Change: The Zeme Nagas has basically an agriculture economy. Their life mainly depends on the agricultural production. They mainly cultivate paddy, yam, chilly, wheat, maize, beans, ginger, etc. In the earlier days the people produce only for their consumption but this days we can see people producing more for sell. As of now, a paradigm shift has taken place among the Zeme Naga community; many entered into various businesses though a very small one compared to others. We also can see few women buying the locally produced vegetables at a cheaper price and selling it again for little profit. Many local shops are also seen in almost all the villages. In the recent times, women weave new designs in traditional styles like shawls, muffler, bags; wrappers, etc. for selling in the market. Men are very artistic in the sphere of handicrafts such as bamboo and cane works, wood carving etc. and manufacture all the household needs. Readymade baskets, spoons, cups, etc. from the market are popularly used by the Zeme people but the trend of making handicrafts with bamboo, wood, etc. are still given importance. They make and sell in the market for meeting the economic needs. Livestock is one of the important parts of the economic life of the Zeme people. A person s riches and status are also measured in terms of their livestock. Most of the important livestock are mithuns, cow, pig, goat, dog, cat, chicken, etc. Rearing of these animals is for barter as well as meat. In the recent time, the Zeme people also start rearing the broiler, coiler and duck for economic profit. Thus we see that although the Zeme Naga follows the old system of cultivation, art and crafts, we can see many changes and adoption of new means for economic development. (vii). Introduction of Print Media: Print media was introduced by the Christian missionary for the translation of Gospel and hymnal. As said earlier, in the year 1920, 178

the alphabet for writing the Zeme dialect was created. Rev.J.M Harris Rees recorded the conversation of Haipau Dituing and Deireizimbe from his Gramaphone and sent it to linguist in Engalnd. Phonographist and Etymologist created the Zeme alphabet from the Roman alphabet. In the same year after the development of the alphabet, Sumlal translated 30 songs into Zeme from Melangpeuram village. In 1922 Zeme song book was printed. To make the translation and printing more convenient Rev. Harris Rees ordered a small press from Welsh in 1926. Thus, the coming of Christianity not only brings education but also the print media was first introduced among the Zeme community. (viii). Modern Media: Social change in a community was also brought in by modern media which is a powerful mass media. Radio was introduced in 1960s among the Zeme Nagas before the coming of first television in 1980s among the Zeme Nagas. Through the informal interaction, it was understood that only few people could afford to have it and the housed was filled with many people. In the present days, although not owned, people could have access to television which helps the people to see what is happening outside their area. In the year 1999 few of the richer section of Zeme people started using the mobile phones. But now many people could have mobile phone in their home which has made the communication easier and faster. Today, in every Zeme Naga villages electronic media are used to make public announcements at any time and in all important occasions. Instead of erecting plain stone to commemorate some important event of an old people, now-a-days inscription are used in memorial stone. (ix). Political Awareness: Political awareness is another factor that brings changes in the Zeme Naga society. On April 29, 1952, the District Council as an autonomous body came into being. Nchekambe Jeme becomes the first elected member of District council among the Zeme. After him came, Namkiabui Jeme, Ingimbe Jeme, Semeon Jeme, Ijirangbe Jeme etc. The Zeme gain knowledge on various issues and political phenomena and start understanding the political matters. Awareness about the political system has brought changes among the Zeme community. They realized that they also have their share in it and they were not the slaves under other tribes. With the Zeme people involvement in politics, they came to know their voting rights and importance of it. In the decision making body like Village Council there were no 179

female member, but with the help of the NGOs working in the village, some of the village have accepted women as their member. (x). Coming in Contact with Other Culture: Coming in contact with other tribes is also another factor that brings changes among the Zeme Naga society. Though not much inter-marriage with other tribes also took place which helps in knowing more about other culture. We also can see the development in music especially in tonic solfa. Staying together with other people bring changes even in dressing, cleanliness, lifestyle, food habits, etc. Zeme community after coming in contact with other culture and other means of communication, they started using the easier means of lifestyle, communication, etc. which bring some changes in their tradition. With the passing of time, with the advent of modern education, adopting new religion, the Zeme Naga of Dima Hasao also started adopting other culture and lifestyle. IV. Transformation in Traditional Media Practices among the Zeme Nagas Transformation in the traditional media have taken place due to many factors like Christianity, Heraka, modern education and also coming in contact with other culture which was agreed by 88% of the respondents according to the study. (i). Folk Songs/ Dances:-The Zeme Nagas communicate through songs more than anything else. People communicate in songs what they cannot say in words and they got the reply through songs again The Zeme had a practice of communicating through chanting a flirtatious song among boys and girls which they called it Hekialeu. But the uses of Hekialeu are not much practice like before. The study reveals that 85% of the respondents agree that they have seen changes in the dance form. Thus we can conclude that changes have taken place in folk dance with the change of time. We can see some changes in the dancing dresses. Some dances have been modernized in order to perform in stages. Songs were compose with a new theme like encouraging education, unity etc. Those songs were presented along with the dance in public meeting, students meet etc. (ii). Dresses and Ornaments: The findings shows that the Zeme still take pride in their beautiful traditional costume. But now a days they use the market yarn for weaving their dresses which is cheap and more refine than the own spinned and dyed yarn although they still use the orchid to beautify it. Although some Zeme girls 180

maintain the haircut of the unmarried girls i.e. cutting the front hair, many people did not maintain that after coming in contact with other culture and also with the coming of modern education. The present generation started weaving a modified traditional wrapper of different designs and colors adding to varieties to it. Besides the original necklace telatau, Zeme people also started using the modified one created and beautified by them. (iii). Adage/ Sayings: Even proverbs speak many meaningful things in a small phrase. The people use a proverb when they cannot say directly to the people The Zeme Nagas have rich proverbs and proverbial sayings which are passed down from their forefather. It findings shows that many of the proverbs and sayings are derived from the folk tales and are all based on their traditional activities. According to the new proverb Samrekum collected and written by Inchekambe Panme there were 275 proverbs used y the Zeme people till today. It has also been found out that the Zeme people also started using the proverbs of other and also those of the Bible giving addition to their own. (iv). Hangseuki/Leuseuki (Dormitory or Morung): Hangseuki (boys) and Leuseuki (girls) is an important social institution of the Zeme Nagas which can be called as learning centre. It is found that the Zeme Christian no longer uses it but Heraka still practice the system, but when they started giving importance to education, it cannot be as active as before. Zeme society cannot be separated from the dormitory system. 87.6 % of the respondents say that modern education has an impact in the functioning and activities of the dormitory or morung. We can also see some changes in the construction of the Hangseuki like constructed with tin roof instead of hay. It has been found out that with the advent of Christianity, reformation of Heraka and modern education system, people get less time to spend in their dormitory. It is not that they left everything but they have fewer activities in the present days. In some area due to adoption of different religion it was impossible to follow everything in the dormitory system. There are changes in dormitory functioning but not all, many activities are still practice but many things which are not acceptable in the modern society are stopped. (v). Impact of Modern Mass Media: Modern media have also an impact on traditional media. Today instead of using traditional signs and symbols, sign board, 181

billboard, etc. are popularly used even in rural areas. In traditional media system communication are done mainly through human means to spread some events and news. Now electronic media had taken its place. Easiest communication like mobile phone, social networking sites like facebook and other social media has far reaching impact on traditional media. In the olden days, they use to erect a plain stone to commemorate some important events of an old or famous people. The findings indicate that in the present time there is inscription of name and their works in the monolith. When anything happen in a village like death or marriage etc. a messenger called Hepaupaume will pass the message to one village and it will be pass to the other village to another. But with the coming of the mobile communication, the communication of emergency has become easier and faster. So Hepaupaume have to go only to those places where there is no mobile network. 81.2% believed that advent of Christianity, Heraka and modern education have an impact on traditional media practices of Zeme Nagas. V. Interrelationship between Social Change and Traditional Media It is found that there is an interrelationship between a social change and traditional media. With the coming of radio and television, we can hear the folk songs played through radio and folk dance shown on TV, internet. In that way the popularity is growing high. Its presentation can be seen and hear not only by the particular community but by others too. Christianity is also playing its role in preservation of traditional media. Preservation of traditional media also came through modern means of education. Educated people realized that preservation of tradition is important because that is their own identity. So the Christian youth too started organizing a competition on folk dance, folk songs, handicrafts, etc. every year in their annual conference. Through competition they try to preserve the original tradition which was also recorded through video camera. With the social media like facebook many traditional media forms are popularize among the people. People posted a picture of certain type of traditional media forms like the dress, symbols, morung, festivals, traditional means of fishing etc. which use to be loaded with comments of enquiry, clarification or praising its beauty etc. Whenever there is an enforcement of traditional media its practice still remains strong particularly among the Zeme Nagas. Some of traditional media are too 182

primitive to watch or go along with modern ones so some of the elements of traditional media have deserted. Some opines that with the change of religion or adoption of new religion, people thoughts also have changed which have both positive and negative impact. Many things which are not right in the eye of law have been drop down and at the same time, many people have forgotten their culture and traditional values which are very important for peaceful living within a community as well as with the neighbours. VI. Media Use Modern media have also an impact on traditional media. Modern media of print and electronic media have brought changes to traditional media. Printed Zeme small newspaper like Zeme Lim, Lungning Zui, Herakiangna Leisi and booklet of Kristian Keleu, Markabe gu Leisi was also started although they could not survive for long. The data indicates that the reading habit of Newspaper is very low with 16% while majority with 84% did not read regularly which shows that they have a very low access to Newspaper. The number of people who listen to radio is very low with 28.7%. Majority (71.3%) do not listen to radio which indicates that the radio listening habit is very low among the Zeme Naga community of Dima Hasao district. The data shows that majority of the respondents (72.11 percent) did not watch television which shows the poor audio-visual media exposure among the Zeme Naga community of the Dima Hasao district, Assam. The study shows a surprising result here. Data reveals that despite the poor network more than half of the total respondents use mobile phone with 57.5%. 42.5% did not use it. It is seen that even illiterate people are using it. It has become an important means of communication among the rural folks. They people even found out the place where the network is available and made a place for making calls like a waiting shed. Thus the study reveals that among the Zeme Nagas of the Dima Hasao district, Assam mobile phone using is high compared to other media. 183

The study shows that less than half of the respondents i.e. 30.7% read magazine whereas majority respondents (69.3%) do not read magazine. Thus the data indicates the representation of the number of respondents not reading magazine are higher. There is one cinema hall in Dima Hasao district. It had been confirmed during the field investigation that it has been closed down for past few years. As such Cinema going does not arise in Dima Hasao district. The study shows that majority (72.1%) of the respondents do not watch movies on TV or DVDs. Only 27.9% of the respondents watch it. The representations watching movies by the respondents are very low. VII. Status of Traditional media- Importance, Popularity, Effectiveness and Acceptance The study indicates that 85% of the respondents agree that traditional media is very important in the tribal society which shows that till today traditional media still holds important place among them. The study represents that majority of the respondents i.e.75.2% opines that effectiveness of traditional media is more than any other media among the tribal community. 7.4% of the respondents disagree with it while 17.4% are neutral about it. It indicates that Traditional media is very effective among the tribal community. The data represents that majority of the respondents with 73.8% agree that traditional media are more effective than Print or Electronic Media. The negative response is only 7% and 19.2% are neutral to it. It reveals that Traditional media although an old means of communication, its effectiveness is high among the Zeme Nagas in comparison to Print and Electronic media. The data indicates that 74.6% of the respondents believe that if traditional media is blended with modern media, it will be more effective that using it in the pure form. This also shows that people like the emergence of traditional media forms on modern mass media platform. 184

Majority of the respondents have the perception that Traditional media forms are losing its originality with 84.2%. Only 7% believe that it still exists in original forms and 8.8% of the respondents have no say over it. Thus it may conclude that Traditional media forms though still used very much till today but most of its forms have been changed due to change of time. With the march of time every element, process or form is changed because change is a natural and progressive process. According to study most of the people realized that traditional media forms of Zeme Nagas have undergone changes with time with 87.4% agreeing to it. Only 4.8% people said a negative answer and 7.8% were neutral. Thus we can say that Zeme Nagas traditional forms are also changing which is well recognised by the people. Majority of the respondents said that Traditional media forms are easily understandable by the people with 90.4% while 9.6% disagree with it. Thus we may conclude that despite the emergence of many new media the understand ability level of Traditional media is still high among the people. The study indicates that more than half of the respondents believed that Traditional Media practices are still strongly practices among the Zeme Nagas with 69.6%. Only 22.6% disagree with them and 7.8% respondents are neutral to it. The data shows that 88.2% of the respondents have seen transformation taken place in the Traditional media practices among the Zeme Nagas. Only 8.4%have negative opinion and 3.4% of respondents are neutral. Thus the table indicates that transformation of Traditional media practices have taken place among the Zeme Nagas of Dima Hasao district, Assam. The data reveals that 85% of the respondents agree that Traditional media forms are modified in the present time. 8.4% disagree to it while 6.6% of the respondents have been neutral to it. Thus, it may conclude that Traditional media forms are modified among the Zeme Nagas like other tribal community. Finding reveals that 64.2% of the respondents welcome the changes taken place or the modifications in the traditional media forms. Only13% expressed 185

negative opinion while 22.8% are neutral. Thus we can say that traditional media practices are adopting modification to increase their suitability and these changes are welcome by majority of the people. More than half of the respondents i.e. 56.4% opine that pure traditional form is more effective than other two. Only 8.8% agrees to be modern media while 34.8% of the respondents opined that blending of both form will be more effective than using it separately. Majority of the people with 81.2% believe that advent of Christianity, Heraka and modern education system have an impact on the Traditional media practices. Respondents with negative opinion are 18.8%. Thus, the finding indicates that coming of Christianity, reformation of Heraka religion and introduction of modern education have an impact on Traditional media practices among the tribal community particularly the Zeme Nagas. The data represents that 86.4% of the respondents strongly believed that traditional media practices if utilized for disseminating development messages among the Zeme Nagas can surely be able to bring positive changes among the community in a short period of time while 13.6% did not agree to it. Thus it can be said that traditional media have the ability to bring social change which is well recognized by the people. According to the study, 82.6% of respondents said that modern youth of the Zeme Nagas are still giving importance to the traditional media practices. This reveals though the advent of new media is impacting the youth their interest in their traditional media is still alive. Only 17.4% of respondent believed that even the youths are giving much importance about their own traditional media practices. The data represents that 87.6% of the respondents agree that introduction of modern education have an impact in dormitory activities and functioning while 12.4% have negative response. Thus, we can conclude that dormitory existence and its functioning have been impacted by modern education. 186

Folk song is one of the important forms of Traditional Media. The data shows that 93.2% of the respondents like their own folk songs and only 6.8% of them did not like it. The data indicates that majority of the respondents like the folk songs which is a good sign showing that this folk media form is very much alive among the people. The data shows that 86.8% of the respondents have an interest to listen folk songs. Respondents who did not have an interest are 13.2%. Thus, the table shows that majority of the people have interest in the folk songs which a good sign for preserving it. Almost every individual love their culture and tradition and have the emotional attachment to it. The respondents also want to preserve the folk songs and pass on to the younger generation. The study shows that 92.4% of them show their eagerness to preserve it. It has been proved that the Zeme Nagas community is still giving importance to their folk songs and are very much eager to preserve it in this advanced technology era. The data reveals that 95% of the respondents like folk songs being broadcast in the Radio or Television. Only single percentage i.e. 5% did not like it. The data indicates that blending Traditional media with broadcast media will be very effective among the people. The finding shows that almost all the respondents like folk dance with 97.2%. Only 2.8% respondents did not like it. Thus, the table indicates that folk dance is very popular among the people. The study shows that 86.2% of the respondents have been personally participated in the folk dance while 13.8% of them have never taken part in it. Thus, it shows that majority of the people know the folk dance and have participated in it. Out of the total respondents, 44.2% knows more than 06 different folk dance followed by those who know 01 to 03 with 36.6% and 04 to 06 with 19.2%. The data shows that majority of the respondents have more knowledge of different types of folk dance. 187

91.6% of the respondents believe that folk dance speaks about the people, its environment and their lifestyle but 8.4% of the respondents disagree with them. Thus, the data shows that majority of the people believe that folk dance is a good means of communication to tell about the people and their lifestyle. Out of the total respondents, 85% of the respondents agree that they have seen changes in the dance form. 15% of the respondents gave negative response. Thus, we can conclude that changes have taken place in folk dance with the passing of time. The study reveals that 97% of the respondents like folk tales. Only 3% of the respondents did not like folk tales. Thus, it represents that majority of the people like folk tales which is one of the important means of traditional communication. The finding reveals that 89% of the respondents are said to have shared or told the folk tales to either of their friends or younger ones. 11% have negative response. Thus, it is seen that majority of the people have shared the folk tales which indicates that the tradition of passing down the folk tales orally is still in practice among the community. The study shows that 87% of the respondents like the protagonists while 13% of the respondents did not like them. Majority of the respondents like it which shows that the character of the protagonists will have an impact on the listener which can bring changes in them. Majority of the respondents i.e. 78% opines that the folk tales and the moral it carries have the ability to bring changes in a person character. It also shows that the folk tales is still effective among the community till today. The data reveals that majority of the respondents i.e.58.4% agree that the art of making symbols and using it still in practice to some extent, followed by those who believe that it is practice to great extent till today with 19.8%. 17.4% of the respondents are not sure about it and 4.4% do not have any idea about it. The respondents who believe that it is not practice anymore is nil. 188

According to finding 90.4% of the respondents have attended the traditional festivals while 9.6% gave negative responses. The data shows that majority of the people have participated in their traditional festivals which also reveals that although many developmental things are introduced among the tribal community, people still practice and celebrate their traditional festivals. Finding represents that majority of the respondents with 97.4% enjoy the traditional festivals. Respondents who said that they did not enjoy the festivals are only 2.6%. Thus, it indicates that enjoyment is a part of every traditional festival which everyone expects during the festival time. The study shows that majority of the respondents enjoy dancing and singing with 67.8% followed by visiting friends with 27.8%. Eating and drinking come next with 23%. Respondents who like games and sport are 17.4% and other part with only 2%. The study have found out that even at the age of advanced technology, traditional media forms have an impact on individual life in some way by some forms or the other. The respondents who agreed that it have great impact are 18% while 53.4% agreed that it has impact to some extent only. 17.8% of them are not sure about it and 6% are of no opinion on it. Only 4.8% said that it have no impact at all on them. The data reveals that 95.2% of the respondents agree that Traditional media will be more effective if used for disseminating developmental messages especially among tribal community while 4.8% gave negative responses. Thus, it indicates that majority people believe in the effectiveness of Traditional media for disseminating development messages and it also shows that if this media is applied among the tribal community, the development will grow faster. 189

CONCLUSION Through the study, it has been found out that many social changes have taken place among the Zeme Naga community with the passing of time. Although the Zeme Naga community still practices its own tradition and culture, they also have accepted the modern tradition. The modern education system also has reached them which are one of the most important factors in bringing social changes among the community. The Zeme Naga live a life of classless society with the landowner called Pedeipeu or Kedeipeu. He is the founder of the village and the land belongs to him and the people give great respect to him in everything. But at present although the landowner still exists many changes have been taken place. The village council is formed in every village headed by the village headman. Factors behind the social changes taken place among the Zeme Naga community have been identified as introduction of modern education, coming of the Christianity, reformation of Heraka religion, introduction of print media which was introduced by the Christian missionaries for printing the gospel, coming in contact with other tribes, political awareness, modern communication, etc. Findings on the role of traditional media in social communication have shown that despite great advancement in technology in the modern society, the Zeme Naga community have been giving so much importance on their traditional media practices without which social communication is impossible. Even after the advent of Christianity, they still follow their tradition and culture without which their society cannot exist. The study also brings to a close analysis of the effectiveness of traditional media in social communication. In the Zeme Naga society, every member, even the educated group have a great respect and believes in their traditional media practices. What is suggested by the forefather generation is strictly followed till today. The adage, proverbs, etc. are still used to a great extent. Therefore we can conclude that traditional media have wider and emotional acceptance among ethnic and tribal societies. Many of the social and traditional practices have been reformed by the Zeme Naga community. With change of time, some of the traditional media form cannot survive in the new environment of the modern age. On the other hand, some of the traditional form are very much practice and alive among them. Recently few of the 190