Understanding Local Self Governance in Nagaland

3.2         Putu Menden

The Nagaland Village Council Act gives due recognition to other traditional village institutions such as the “Putu Menden” in Ao Areas – to function according to their custom and usage – as a village council. The Putu Menden – roughly translates as ‘seat/government’ (menden) of a generation (putu) – is the federal assembly of elders representing different founding clans of the village. Elders are also selected according to the mepus (sectors) of a village and hence the size of Putu Mendens vary from village to village.

There are broadly five established putus (generations) amongst the Aos and each putu rules the village for 30 years in a cyclic pattern. Within each putu are a seven to nine of age/peer groups units called Zünga. Each Zünga consists of people born within a three year period and this forms the order of precedence within each Putu. The elders hold forth over their juniors and accordingly, the work distribution and roles and responsibilities in each Putu is established. Within the timeframe of 30 years governance of a Putu, different züngas succeeds one another as and when the time arises. At the end of the allocated 30 years, all councilors of that outgoing Putu vacate their position and a new Putu Menden takes over.

Figure I: The cyclic sequence of the five Putus (generations) of the Ao Naga Putu Menden system

3.2.1     Structure and Functions of the Putu Menden

The size of a Putu Menden depending on the size, population and number of clans in the village ranges from as less as 12 members to as many as 200 members. Eligibility to be in the Putu Menden is automatic and according to the zünga that one belongs to.

The structure and ways of functioning Putu Mendens vary from village to village but with similar conventions and norms, and structural frameworks. Generally each clan nominates elders from the given Putu as representatives and this assembly of elders form the Putu

Menden. As mentioned earlier, there can be no one single description of how a Putu Menden functions but following is a rough illustration7 of the three tiers of the Putu Menden:

1.     Onger Menden (Seat of the Priest) – The Onger is the head of the Putu Menden. His role is akin to that of the Governor and while he advises, he cannot object to any decision of the house;

2.     Tazüng Menden (Seat of the Elders). They consist of the senior members (Tazüngpur) of each clan and are akin to being the cabinet in modern parliamentary systems. The senior most member is called ‘Tazüngtiba’ and he presides all meetings like the Speaker. This is the body which formulates policies, exercise executive and judicial powers and prepares the annual plans, as well as, fix taxes (Yimkong Saru) and collect revenues;

3.     Tekong Menden consists of a number of subsidiary groups8 with well defined roles and distinct functions. They perform tasks assigned by the Tazüngpurs and are responsible for collection of taxes (saru), fines and other revenues. They enforce the executive and administrative orders passed by the Tazüngpurs and also assist in the negotiation and settlement of inter-village disputes and other public issues.

Being the supreme authority, the members of the Putu Menden are the rulers, administrators and the judges and they exercise their power through consensus amongst all the clans. It is their duty to forge diplomatic relationships with other villages; decree penalties and punishments for wrong doers; preside over the war council; select the area for annual cultivation and all related activities; finalize dates for marriages; organize and manage ceremonies; settle disputes; organize community hunting or fishing; proclaim community work; and facilitate public debates. The Putu Menden also nominates Village Council Chairman, as well as, proposes the names of village Gaonburas to be appointed by the government. .

Governance for the Putu Menden was not maintaining law and order or enhancing development, but rather extended to ensuring access to and the collective management of resources, maintaining social security and developing knowledge and learning systems. An example of a traditional institution for learning is the Ariju (bachelors dormitory or literally meaning ‘fortress’ in Ao Naga) also popularly referred to as Morung (in Assamese language).

The Ariju

The Arijus are a self governing autonomous imparted life-centered learning, value systems and exposed one to customary practices, traditional knowledge and governance. There also existed institutions for girls known as ‘Tsüki’. The Morungs served as a strong means of social control and an institute for learning and protection under the village authorities. All in all, it was like a university that combined lessons on warfare, governance, social sciences and moral and ethical studies.

7 This is not necessarily followed in all Ao villages

8 For example: Tzidongmen; Chidangongdang; Sosanglak; Sungtep; Jameja