KONYAK TRIBE

Presentation by Pal Bhavsar

FD Sem-6
BD/21/477
 ABOUT THE KONYAK TRIBE

The Konyak are the Naga people, and are recognised among other Naga by their tattoos,
which they have all over their face and hands; facial tattoos were earned for taking an
enemy's head. They have the largest population among the Nagas. The Konyaks can be
found in the Mon district of Nagaland, India and in Myanmar, in the Tirap and Changlang
districts of Arunachal. The Konyak language belongs to the Northern Naga sub branch of
the Sal subfamily of Sino-Tibetan.
They are known as headhunters of North East India. In the recent past, they were known as
war loving and often attacked nearby villages of other tribes taking the heads of opposing
warriors as trophies to hang in the Morong (a communal house). The number of heads
indicated the power of a warrior and the tribe and becomes a collective totem. With the
exception of these behaviors, the tribal members maintain a very disciplined community life
with strict duties and responsibilities for every individual.

https://www.atlasofhumanity.com/konyak
 MAP

region of the Konyak tribes

https://www.google.com/maps/place/Mon,+Nagaland/@25.7850238,92.1591789,6.5z/data=!4m6!3m5!1s0x373
8a00872968e19:0xfceccfc9820ced1!8m2!3d26.8038362!4d94.976654!16zL20vMDk5M2Q4?entry=ttut
 ORIGIN
According to one tradition, the ancestors of the majority of Konyaks came from a mountain
called Yengyudang situated to the south of the present Konyak territory. Another and
equally widespread tradition tells of a migration from the Brahmaputra valley along the
Dikhu River and into the hills flanking that river. The tradition of the people of Wakching
was more specific. They believed that their forefathers came from a mountain beyond the
Brahmaputra known as "mountain beyond the great water." On their way from there they
crossed the Brahmaputra valley and followed the Dikhu as far as the present village of
Chongwe. Finding that the land there was not sufficiently fertile, they and the ancestors of
the people of Wanching migrated to the ridge on which nowadays the villages of Wakching
and Wanching are situated, but these early migrants were believed to have been only part of
a tribe the other half of which had remained in the hills beyond the Brahmaputra.
 CULTURE AND COSTUME

Traditionally speaking, social stratification among the Nagas was manifestly

observable. This means to state that, people’s rank and status could easily be
distinguished from their daily dress, especially distinction between the ordinary
people and the wealthy class of people. It was possible to identify, by simply looking
at the shawl of the wearer, the tribe he belong to, his clan, his status and the number
of gennas he had performed which is not possible in the present society. Men’s
identity was depicted in the shawls he wore. Dresses and ornaments are important
aspects of civilization and their shapes, sizes and styles depend upon the place where
they reside. Even among the Naga society, an attire of a person, tribe, and clan could
be read much like a conversation; highlighting certain codes and symbols to
represent ones identity.
The structure of a house, symbols depicted in the clothes, the elaborate
designs on a men’s apron, tattoo in the chest, ornaments, the bamboo mug or design
on the dao holder etc functions as a denominator/ indicator of social status in Naga
society. The right to wear the ordinary ornaments of a warrior like boar tusks,
gauntlets etc can be bought by a small payment to the village elders. In the olden
days a poor man who was fortunate enough to take a head would often sell it and all
his rights to the rich man. The purchaser, after the usual ceremony and feast to the
elders, was regarded as the taker of the head. But the clothes and ornaments worn by
the rich man cannot be bought.
Even the designs in the loin clothes were according to the status of a person.
The rich and the warrior use elaborate designs like, cowrie shells, tassels, beads and
brass medallions whereas the poor man’s loin cloth was simple and non descriptive
Thus the kind of dress and ornament themselves spoke about the kind of social
and political background of men and women in the society.
HEADHUNTING
Members of Konyak are considered to be one of the bravest tribes of
Naga. They are famous headhunters, for whom collecting the skulls of
their enemies is a way of gaining prestige. One of the highest honors
among the Koynak is to be naomei, that is, to be a brave and
accomplished headhunter.

In 1960 the Indian government banned these practices, but warriors’

fame and prestige preceding the ban lasts to the present day. The
Konyak tribe believes in the existence of three souls. Yaha, the first
soul, wanders through the land of the dead. The second soul, Mio, is
attached to the skull. The third, Hiba, is a ghost who flutters around the
house. Human skulls have a special meaning for the Konyak, who
perceive that its main power is fertility. When the enemy’s head was
brought to the village and placed in a sacred place, its soul spread all
around the habitat bringing wealth to everyone. It is an important
symbol for the Konyak tribe, and skull imagery can be found literally
everywhere. Huts are decorated with animal antlers, elephant tusks,
and the bones of hornbills. The purpose of these artifacts is to protect
people from evil. The total number of these symbols indicates the
social status of the owner.

https://www.atlasofhumanity.com/konyak
TATTOOING
Tattoos are likewise a very important element of the Konyak tribe’s identity. They are part of one’s
rite of passage and warriors’ achievements. Human skin is used as a canvas where every head of
an enemy is tallied. The Konyak tribe is divided into two groups: the Thendu and the Thenkoh.
They vary from each other with the way they practice tattooing and how they present themselves.
The Thendu tattoo their faces, while the Thenkoh tattoo their chests. Women of Thenkoh tattoo
their legs, while Thendu women tattoo their faces as well. In both tribes women are tattooed twice
in their life. First, when they achieve sexual maturity, and second, shortly before marriage. Men
differ between the two tribes in regard to hair style. Men of the Thenkoh keep their hair short,
while the Thendu prefer long hair tied in the knot on the back of their head.

In the days before Konyak tattooing was banned by the government, the Konyak only allowed
women of the Ang clan to create tattoos (the clan of the most powerful Thendu chiefs). While
men’s tattoos displayed headhunting and warfare specialties, women’s tattoos indicated age or
clan membership. The facial mark was tattooed with dotted curved lines with the pattern inspired
by mithun horns. The tattoos often included animal motifs, showing how important particular
animals were to individuals bearing their tattoos. Because of the importance of the water buffalo
to the Konyak, water buffaloes were often depicted on tattoos. Other animals frequently featured
in tattoos, particularly lizards and birds.

https://www.atlasofhumanity.com/konyak
MEANING OF ORNAMENTATION
In Naga communities, there are multiple ornaments developed around ritual headhunting. They are made
of cowries, conch shells, and glass beadiwngs. Jewelry was considered a badge for the people with a
powerful status in the tribe. Jewelry was also a big motivation for people to improve the honor and
wellbeing of their tribe. The type of jewelry also highlighted the stages of life, from birth to death, and
accompanied people during rites of passage. As jewelry is so important to Konyak culture, it represents
standardized symbolisms and spiritual beliefs. These often arose from the natural environment, and such
symbols often represent fertility and health. The main symbols of these types of people were made from
animal teeth, claws, and metals. These types of jewelry were only allowed to the headhunters and feast-
givers; normal members of the tribe were severely restricted from wearing them.

MATERIALS OF ORNAMENTATION
One of the most common materials the Naga people use is the Shark conch shell. This ornament is available
in a range of sizes and shapes. Women from different regions of Konyak differentiate themselves by the
necklaces made from this material. This conch can be found in the sea and has been traded from the
coastal regions. They are colored red and are considered very powerful, because this color is associated
with power and abundance. According to their beliefs, it retained the alchemy of water, which correlates to
fertility.

For women, jewelry and beads are the only fortune and are symbolically significant. Other types of beads
include carnelian and turquoise beads, which were worn below the knee by Konyak warriors as a sign of
membership in the prestigious Ang clan. The most expensive bead used by the Konyak is deo-mani, a glassy
material resembling stone, imported from Nepal. Nagas do not have any technology related to glass, so this
bead is considered the foreign along with some other unknown beads. Seed beads are also one of the most
used forms of jewelry by the Konyak, strung into multiple strands and then suspended into large hanks and
can be worn as a necklace fastened with a bone. Brass pendants are only for the warriors and
headhunters,and they commission craftsmen in Assam and Manipur for their professionalism.
 TEXTILE

Among the Konyak tribe a remarkable shawl worn by the village elders in important
meetings and conferences is called nye-myon. It is a red cloth with narrow black lines
(See fig 2.9). Nikola is a white shawl where in the middle part, there are two narrow
black lines at a distance of nearly 4 cms between which a lozenge pattern in red is
woven. (Usually Naga shawls and mekhela are woven separately into two or three
parts and later on it is stitched together). The top and the last part are simple while
the middle part has all the symbolic designs
MEN'S JEWELRY AND CLOTHING
In the headhunting days, male ornamentations were rich and possessed many
social customs. The headhunters were considered the most respected members of
a tribe, so they were given many badges and allowed to wear any ornament.

Men also wear jewelry. They have plugs in their ears in the shape of horns and
brass necklaces with miniature pictures of human heads. They also wear bands
made of beads under their knees and pendants with tiger teeth. Every element of
their stylization reflects their warrior nature. Konyak men wear a tight red or black
belt around their waist, the black color was from the ash and tree sap, and the red
color was from the madder plant. Hats likewise are very important to create a
unique image of the men. They are decorated with animal horns, fur, and skins.
They bring power, talk about courage, and demonstrate the beauty of animals.

THE WARRIOR NECKLACE

Men of Konyak also wear circlets just below their knees and black rings below the
knee as a popular leg ornament. They tied their hair with a pin and in the form of a
bun. The pins used in the bun formation depend on the number of enemies killed
by the owner.

They also wear monkey heads suspended from the neck to indicate the number of
heads hunted by a warrior. The monkey heads or wooden skulls are used for
decorating the house and serve as a symbol of the bravery of the owner.
WOMEN'S JEWELRY AND CLOTHING
Konyak women use glass beads in massive quantities, along with other ornaments. The
colors and materials of the beads bear different meanings, with some combinations
being reserved solely for the Ang clan. Around their necks, they wear several chains of
black beads made of wild banana seeds, and green, red, and yellow Indo-Pacific glass
beads. Around their hips, they wear wide belts made of similar beads. On their wrists,
they wear a number of metal bangles or conch shells, and heavy brass armlets just
above their elbows. Sometimes they wear whole conches with their columellas cut
away to make bangles. In their ears, Konyak women wear a bunch of orange feathers of
small birds, tied together with an orchid stalk attached to a thin bamboo stick.
The girls of Konyak love to wear lead rings in their ears. At the time of their marriage,
these lead rings are replaced by brass ones. Also, shoulder bags are very popular
among them, and they were made in such a pattern that they nominate the place from
where the person is.
In the past, members of the Konyak tribe wore very minimal clothes. Women wore mini
skirts only 25 centimeters long. Today petticoat skirts are longer and have different
patterns, which indicate who is from the royal family and who is not.
There are also special costumes for celebrations and festivals. Colors are significant
for the Konyak tribes. Black means life struggles, and white zigzags mean peace. Yellow
symbolizes hunger, and red stripes represent headhunting and bloodshed. However,
the most important element of an outfit is still the jewelry.
The Konyaks have a few varieties of clothes. The Konyaks
have a few varieties of clothes. A remarkable shawl worn by
the village elders in important meetings and conferences is
called nye-myon. Another white shawl worn by women is
called Nikola. In the medium portion, there are two narrow
black lines at a distance of nearly 4 cms between which a
lozenge pattern in red is woven. Colorful and handsome
shawl called shatni may be worn by rich konyak women.
When a rich man’s daughter marries, it is their custom that
she would be presented a shatni shawl by her parents, which
she will simply preserve. This particular shawl would be used
to wrap her body on death.

An aristocrat shawl generally used by the konyak chiefs (Ang)

and elders of the village is called meyni. It is a combination
of broad black and red bands alternately. Another shawl
worn by village elders is called Hompani, which is nothing
but a meyni cloth devoid of cowries and woolen fringes. Rich
Konyaks wear a handsome cloth called nyauni, which is a
combination of red bands and red lines.
INFLUENCES OF TRIBAL COSTUME IN
CONTEMPORARY WORKS OF FASHION
 BIBLIOGRAPHY
https://jkphotosnagaland.blogspot.com/2019/09/naga-
tribes-of-nagaland-identify-traditional-attire-dress.html
file:///C:/Users/SAURIN/Downloads/The_Ethnic_Fashion_Sc
ene_in_Nagaland%20(1).pdf
https://www.atlasofhumanity.com/konyak
https://www.gabrielabarnat.com/stories/jewelry-a-symbol-
of-identity-and-status-of-konyak
https://ignca.gov.in/divisionss/janapada-
sampada/northeastern-regional-centre/textiles-of-
nagaland/
https://wearabout.wordpress.com/2014/12/14/konyak-
naga-men-in-traditional-clothes/
THANK YOU