Abstract

Ethnic identity in Indigenous communities, such as the Shepoumai Naga of Northeast India, a composite of the Mao and Poumai Naga tribes, derives significantly from cosmological beliefs, oral traditions, ancestral myths, and historical memory. This article examines how these elements shape and underpins the construction and expression of their ethnic identity, through cosmological narratives, sacred landmarks, and territorial connections. Key symbols in Shepoumai ethnic memory like the myth of Dzüliamosüru, the sacred sites such as Khyaphii, Süfü, and Nahphii, the Marabu Banyan Tree and Tamara chu, link to their ancestral past and establish spiritual and territorial claims. Through oral traditions, rituals, and sacred sites, they nurture historical consciousness that interlink their past and present, reinforcing social unity and cultural identity. This article contributes to the discourse on the intersections of cosmology, history, and ethnic identity among the Indigenous groups, underlining the foundational elements in preserving the Shepoumai Naga ethnic identity.

Keywords: Shepoumai Naga, ethnic identity, cosmology, ancestry, historical memory, oral tradition, territoriality

Introduction
Ethnic identity among indigenous groups develops as a complex framework intricately woven from cosmology, mythology, and the collective ancestral memory. This interaction fosters a cohesive identity framework that not only promotes social togetherness but also reinforces territorial claims and cultural preservation. As Eriksen (2010) suggests, ethnicity involves more than mere cultural distinctiveness; it often draws on deeply held spiritual beliefs that shape a community’s worldview and sense of belonging. For the Shepoumai Naga, a composite identity encompassing the Mao and Poumai Naga tribes, the intricate relationship between cosmology, ancestrality, and historical consciousness serves as a mechanism for sustaining and transmitting ethnic identity (Mao, 2009; Nepuni 2010; Thaikho, 2018). This article critically explores how the Shepoumai Naga’s ancestral narratives and sacred sites shape their worldview and collective sense of belonging. It posits that Indigenous cosmological frameworks provide critical structures that enable such societies to adapt their identities in response to external pressures while maintaining core cultural ideals.
Globally, Indigenous societies rely on cosmology and ancestrality as foundational elements of their identity, fostering a feeling of continuity across generations. Among the Shepoumai Naga, these elements are not merely symbolic but deeply embedded in daily life, social practices, and cultural norms. They place particular importance on sacred spaces and rituals, which are often linked to mythological figures and ancestral spirits. In this context, the cosmological narratives of the Shepoumai Naga serve both as historical records and as guidelines for contemporary existence, legitimising social structures and affirming their territorial identity (Thaikho 2018; Mao, 2009; Akhup, 2012, 2015).
A critical engagement with the Shepoumai Naga’s cosmology offers insight into the adaptive potential of indigenous identity formation. This study locates the Shepoumai Naga within the broader discourse on ethnicity and cultural preservation, arguing that their worldview exemplifies how Indigenous societies can actively resist cultural erasure by anchoring their identities in cosmological and historical foundation. By examining the Shepoumai Naga’s origin myths, ancestral sites, and ritual practices, this study aims to enhance understanding how cosmology reinforces ethnic resilience. Through these perspectives, this article investigates how the Shepoumai Naga cultivates and preserves their unique heritage in an increasingly homogenised world.

1. The Shepoumai Naga Ethnic Identity and Worldview
The identity of the Shepoumai Naga is characterised by a cohesive cultural framework that integrates the Mao Naga with a population of 116, 374 as of 2011 census, inhabiting the northern regions of Senapati district in Manipur, and Poumai Naga with a population of 179,189 as of 2011 census, residing predominantly in northeastern Senapati district, Manipur, and the southern regions of Phek district under Razeba circle in Nagaland. These communities are unified through shared cosmological paradigms and historical narratives.
According to Thohe (2007), Thaikho (2018) and Nepuni (2010: 3-4), Pou, also known as Shüfo/Shüfowo, the ancestral progenitor of the Shepoumai (or Shüpfomei) people, fathered four sons:
I. Pao (known as Alewo among the Mao Naga), the eldest, migrated from Khyaphii (Makhel) and established a settlement at Süfü (Saranamei). His descendants spread out and founded numerous villages, collectively known as Paomata.
II. Leo (referred to as Tolüwo by the Mao), the second son, migrated from Khyaphii to Nahphii. His lineage, identified as Lepaona, established various settlements.
III. Prou (known as Chüluve among the Mao) the middle son, similarly, migrated from Khyaphii and his descendants are recognised as Chilevai.
IV. Meo (called Memüwo by Mao), the youngest son, who inherited his father’s homestead and whose descendants’ established villages in the western region, known as Ememei (Mao).
The Shepoumai Naga, geographically situated within India’s northeastern frontier, specifically across northern Manipur and southern Nagaland, maintains a distinct socio-cultural identity predicated upon an intricate matrix of cosmological beliefs, ancestral narratives, and collective historical consciousness. This identity framework manifests through a distinctive worldview that integrates spiritual cosmology, genealogical relationships, origin mythologies, and sacred geographical spaces, collectively informing social organisation, communal obligations and territorial affiliations (Thaikho, 2018).

1.1 Cosmology and Identity Construction
Cosmology is integral to the ethnic identity as Eliade (1987) notes, cosmology is not just an abstract system of beliefs; it is a lived reality that informs every aspect of a community’s existence. For the Shepoumai Naga, cosmology is deeply embedded in their myths, rituals and social organization, thereby shaping their understanding of origins, territorial connections, and moral values. Central to this worldview is the myth of Dzüliamosüru, the first existing woman or the primal mother figure, which illustrates the tribe’s foundational narratives of its relationship with the land, spiritual hierarchy and ethical principles (Mao, 2009; Thaikho, 2018). In this narrative, Dzüliamosüru, meaning ‘the purest water,’ becomes pregnant after a drop of water falls upon her from the white clouds while she was resting a Tyaobe (Peepal tree) at Khyaphü (Makhel). She gives birth to three sons: Khao (Tiger), Ramai (Spirit), and Mai (Man). As Dzüliamosüru ages, she faces disputes among her sons over land inheritance and devises a competition in which whoever touches first the Poudzü, a bundle of leafy branches will inherit the cradle land. Mai, favoured by his mother, wins the competition and becomes the land’s guardian. This story symbolises nature’s elemental forces and portrays Dzüliamosüru as a nurturing figure, representing fertility and life (Mao, 2009).
The myth serves not only as an etiological narrative but also as a moral compass for the Shepoumai Naga, emphasizing values such as care and responsibility towards the land. The narrative highlights themes of unity and reverence for nature, illustrating the interconnectedness of spiritual beliefs and cultural practices. The white cloud signifying new life and the union of sky and earth, reflect the community’s understanding of creation and fertility (Mao 2009: 10, Nepuni 2010: 43, Thaikho 2018: 134 – 140). Thus, this ancestral narrative delineates a clear moral framework that guides the Shepoumai Naga in their interactions with each other and their environment, reinforcing their collective identity and cultural heritage.
The myth of Dzüliamosüru establishes an ethical framework that is reinforced through ritual practices and oral storytelling. Each retelling of the myth serves as a ritualized act that reaffirms the community’s connection to its roots, while also transmitting ethical expectations from one generation to the next. This perpetuation of myth not only strengthens individual identity within the community but also unites the Shepoumai Naga through a shared cosmological lens. Thus, cosmology acts as a repository of social memory, preserving and guiding the tribe’s identity by encapsulating values that are central to their worldview.
In this context, cosmology becomes instrumental in shaping identity, as it provides a structure through which the Shepoumai Naga interpret their surroundings and place within the world. Unlike a static belief system, Shepoumai cosmology evolves as it is continuously renegotiated to meet the needs of contemporary society. The Shepoumai Naga have sustained their identity by reinterpreting these cosmological beliefs in light of modern challenges, thereby enabling their cultural heritage to remain relevant while preserving a sense of continuity.

2. Ancestral Narratives as Social Memory and Ethnic Identity
Ancestral narratives form a crucial foundation for the Shepoumai Naga’s collective identity, serving as a mechanism to transmit cultural values, social norms, and historical consciousness across generations. As Clifford (1988) suggests, ancestrality involves more than just a genealogical connection to the past; it is a way of understanding the present through the lens of the ancestral past. For the Shepoumai, these stories act as a form of social memory, maintaining a shared past that strengthens communal bonds and legitimizes territorial claims (Thaikho, 2018). The connection to their ancestors is not a passive inheritance but an active, ongoing engagement with the past, whereby each generation participates in commemorating and honouring ancestral spirits through rituals, oral narratives, and symbolic sites.

2.1 The Role of Oral Tradition in Preserving Identity
Oral tradition is the primary medium through which the Shepoumai Naga sustains their ancestral narratives. Unlike written records, oral histories offer flexibility, allowing narratives to adapt to new social and cultural contexts while preserving core values. Akhup (2012) and Thaikho (2018) assert that collective memory and narratives are both lived and shared experiences which are expressed in the daily life activities and experiences as epistemic access of the Indigenous Peoples. For the Shepoumai, storytelling is not only a means of recounting the past but also a ritualized practice that reinforces their identity and social cohesion. Each retelling of origin myths or stories of ancestral achievements serves to revalidate the community’s identity, drawing parallels between historical events and current societal norms (ibid). As scholars like Nepuni (2010) and Mao (2009) argue, myths function as dynamic social tools that continually reaffirm communal values and provide a moral framework for the present.
Thaikho (2018) highlights that a critical aspect of Shepoumai’s oral tradition is its role in legitimising territorial rights, their myths and ancestral narratives often emphasize connections to specific landmarks, which are revered as sacred spaces. These sites are more than geographical markers; they embody the tribe’s claim to their land, symbolizing a lineage that extends back to ancestral figures. Such narratives reinforce territorial identity, underscoring the belief that the Shepoumai are not merely inhabitants of the land but its rightful guardians, a conviction deeply rooted in their cosmological understanding of the world.
The ancestral story of Dzüliamosüru, exemplifies how oral traditions shape territoriality. In this narrative, Mai is entrusted with the responsibility of being the guardian of the land. This relationship between land and lineage establishes moral duties toward the land while reinforcing the Shepoumai’s territorial claims, offering a sacred justification for their connection to ancestral territories. As documented by Thaikho (2018: 243) individuals begin traditional communal gathering, meetings and oath-taking ceremonies with a declaration affirming their commitment to Father Sky and Mother Earth:
Teihai apou-ye, dei hai apii-ye,
teini ei-ye khupei-ye alia dei ni ei-ye souduhshoh pei-ye.
Tsiimaitaore, ei-ye chipaoyu teile pei-o, Ei checheyu chi paolai, dalaimoe,
Teideinou shaki-ye, Einou dalouzii teideinou balai.
Translated as
The sky is my father, and the earth is my mother,
The sky is the protector, and the earth promotes and nurtures me.
Elders permit me to speak, and I will speak only the truth and never falsehood. ,
The sky and the earth are my witnesses, and they would also reject and defy me if I were to speak lies.
Through these stories, the Shepoumai reaffirms their right to the land, integrating spiritual beliefs with social and political identity.

3. Sacred Sites and Territorial Identity
The identity of the Shepoumai is inextricably linked to sacred sites that hold historical, spiritual, and territorial significance (Thaikho, 2018). These sites function as physical manifestations of cosmological and ancestral beliefs, anchoring the community’s identity to specific locations that symbolize unity, continuity, and resilience. By upholding rituals and communal practices at these sacred sites, the Shepoumai reinforce a shared memory and territorial identity, thereby, asserting their claim to the land as one grounded in ancestral legacy (ibid).

3.1 Makhel as a Sacred Space and Ancestral Homeland
Makhel is a preeminent site for the Shepoumai, regarded as both their ancestral homeland and a central point in their ethnic narrative. This sacred space transcends mere historical significance; it represents the birthplace of their collective identity. At Makhel, significant landmarks such as the Tamara chu, Tri-Monolith/Menhirs were erected on the eve of their departure by the three siblings known as “Linochu” meaning “Individual stones” at Chizelophi, representing the God/Spirit, Tiger and Man and the Marabu Banyan tree, ‘dispersal tree’ (Mao 2009, Nepuni 2010). The Reih-vah (Sacred Stone) is believed to have been transported from Makhel for the establishment of new settlements; the taboo against removing this sacred stone once it is erected at the particular site symbolizes the Shepoumai’s connection to their past (Thaikho 2018). The commemorative stones and ritual spaces at Makhel act as living repositories of the community’s history, sustaining a sense of continuity by providing a tangible link to their ancestral origins.
The significance of Makhel extends beyond its physical presence; it symbolically reinforces the Shepoumai Naga’s ethnic unity and territorial rights. The site is central to various ceremonies and annual rituals that reaffirm the Shepoumai’s commitment to ancestral values and their bond with the land. Pao (nd.) describes Makhel as a “sacred place” that preserves knowledge passed down through generations, encapsulating the Shepoumai cultural heritage through rituals, oral histories, and commemorative practices (as cited Thaikho 2018: 157). Thus, Makhel stands as a testament to the tribe’s enduring relationship with their ancestors and their territory.
Moreover, Makhel serves as a reference point in Shepoumai cosmology, linking the tribe’s identity to a shared origin. The narrative of the “Dispersal Tree”, a Banyan tree located at Makhel reflects the tribe’s collective memory, symbolizing their unity and shared ancestry. According to tribal lore, this tree represents the migration and settlement of the Shepoumai across various territories. Each branch of the ‘Dispersal Tree’ corresponds to different villages, thereby marking the spread of the Shepoumai while emphasizing their unified origin (Nepuni, 2010). This narrative affirms the tribe’s connection to the land; each village and sacred site is an extension of Makhel, which serves as the epicenter of their identity and heritage.
Furthermore, Makhel embodies the collective consciousness of its people (identity) and serves as a mobilisation process among the Poumai and Mao Nagas in particular, as well as among larger kindred ethnic groups known as ‘Tenyimi/Tenyimia’ which include Angami, Chakhesang, Inpui, Mao, Maram, Pochury, Poumai, Rengma, Thangal and Zeliangrong. This connection infers a common ancestry and pointing to both the initial and final dispersal sites of the Tenyimi under the legendary tree ‘Khyatyaobe’ and ‘Marabu Banyan tree, dispersal tree at Makhel (Thaikho, 2018). The symbolic and ritualistic recognition of the three monoliths called ‘Linotu’ representing, Tiger, Man and Spirit (flora and fauna, human society and the spiritual world); the sacred tree (banyan tree), and khyatyaobe, a pear tree provide a shared history that fosters solidarity. This collective consciousness or identity engenders a sense of belonging: a feeling of being part of a society providing a historical platform for political allegiance as a political community or nation. Consequently, the question and discussions surrounding Naga identity, similar to those of any other nation, often revolve around whether it is instrumental or primordial (ibid: 302).

3.2 Embedded Worldview, Sacred Territory and Spiritual Stewardship
According to Thaikho (2018: 297 – 300), the Poumai Naga’s worldview is deeply rooted in the lived realities of tribal life, where social existence is inseparable from land and territoriality. This worldview provides an epistemological foundation through which the Poumai Naga interprets existence, both in life and beyond. The perceived objectivity of this reality is affirmed by its profound influence on individual and collective consciousness, creating a shared bond that imbues a deep attachment to the land and each other. Similarly, Descola (2005) characterizes indigenous Amazonian cosmologies as representations of a “great web of life,” emphasizing the inseparable feedback loop among organisms. This perspective, which resists reduction to mere ecological management, is further examined by Castro (2005), who introduces the concept of “perspectivism,” a framework suggesting that each species perceives itself as human, anthropomorphic beings from its unique standpoint (as cited in Descola, 2005: 61, emphasis added).
Furthermore, Thaikho (2018) notes that in the Poumai Naga experience, land, culture, economy, ecology, and spirituality form an interconnected whole. Their worldview revolves around the celebration and sanctity of life, creating a holistic epistemological stance from which they understand both their collective identity and their relationship with the world. This worldview underpins their rituals, customs, and beliefs, which emphasize connections with nature, the land, and the spirits inhabiting it, expressed through acts of thanksgiving to a Supreme Being. In their belief system, elements and forces of nature are considered alive and sacred, with rituals and narratives reinforcing respect for the spirits that permeate the natural world.
The collective practices of the Poumai Naga demonstrate a reverence for nature and an acknowledgement of the sacredness of all life. Their community life, which emphasizes shared responsibilities and mutual support, while it is balanced with an appreciation for individuality, an essential aspects for fostering relationships and a strong sense of collectivism. The Poumai Naga’s understanding of sacred territory is grounded in the belief that every location possesses its own spirit, embodying either benevolent or malevolent energies. This perspective fosters a guardianship that respects each land’s unique spirit, affirming a worldview where nature, community, and spirituality are inseparably woven together (ibid).
For the Shepoumai Naga, the concept of territory transcends mere physical boundaries but it encompasses a cosmological understanding of land as sacred. Territory includes spaces inhabited by ancestral spirits that imbue the land with spiritual significance, requiring protection and respect from the community. Rituals dedicated to ancestral spirits, such as “genna,” periods of rest and abstention from work, act as forms of spiritual stewardship. These practices reinforce the tribe’s obligation to honour the spirits that dwell within their land, emphasizing that land is both a physical and spiritual inheritance. Thaikho states “The worldview of Poumai Naga indicates how embedded territoriality is expressed in the community’s approach to a balanced relationship between nature and people. The very act of habitation and settlement of villages is framed by the local ecological system. This can be inferred from village names such as Zhaimai (Liyai village) or Vafiimai (Laii village) which represents spatial features of a lake (Zhai) and the plants, Himalayan knotweed (Vavu) respectively. In this worldview, nature defines norms and sociality. Within this framework, territory and space are imagined alongside villages and relationships. Territory becomes a perspective, a point of view indicating the diversity of reality” (2018: 300 emphases added).
This guardianship is an essential component of Shepoumai identity, grounding their ethnic identity in a cosmological understanding of land as an extension of their heritage. As described by Nepuni (2010) and Thaikho (2018), the Shepoumai regard the land as an ancestral gift that must be preserved through ritual observance and communal practices. This understanding contrasts sharply with Western notions of land as property, highlighting a worldview in which land is interwoven with ancestral and spiritual obligations.
The Shepoumai’s sacred sites, including Chazhelophi and other significant landmarks, serve as focal points for these spiritual practices. Rituals conducted at these sites connect the Shepoumai to their ancestors, reinforcing a shared history and collective identity. By invoking ancestral spirits during these ceremonies strengthen social cohesion while providing means for the community to resist cultural assimilation by reaffirming their unique cosmological framework. Through the veneration of sacred territory, the Shepoumai sustain an ethnic identity deeply embedded in spiritual heritage, ensuring that their legacy endures amid pressures from modernization and state interventions.
Moreover, these narratives illustrate distinctive social relations characterized by unique collective ownership well-endowed with perspectives and networks of intense activity, interest, and productive engagement. As described by Thaikho (2018: 300-301), “for the Poumai Naga (read as Shepoumai) there exists a symbiotic relationship between territoriality, culture, ecology and people. This relationship serves as the foundation for an ethical and epistemological framework within the Poumai Naga experience. For those seeking truth and shared common, it is important to engage with this worldview to comprehend life’s meaning; a systemic conception, a well-meaning on the whole, that land and its nature are closely related to human life cycles. In this sense, there exists a holistic worldview that can explain the originality of ecological knowledge. This constructs an identity that is collective rather than individualistic; it transcends binary frame of object-nature, universal-particular, objective-subjective, physical-moral, and tradition-modernity.”

4. Adaptability of Shepoumai Identity in Contemporary Contexts
The ethnic identity of the Shepoumai is not static; rather, it demonstrates a remarkable adaptability in response to contemporary socio-political challenges, including globalization and state policies (Smith, 2012). This adaptability reflects a deliberate negotiation between traditional values and modern influences, enabling the Shepoumai to maintain their cultural heritage while integrating aspects of modern life. By embedding contemporary practices within their cosmological framework, the Shepoumai demonstrate a dynamic approach to cultural resilience that reflects their enduring connection to ancestral heritage.

4.1 Indigenous Identity in the Age of Globalization
Globalization has introduced new economic opportunities, resources, information, and forms of political engagement; it also brings risks of cultural assimilation and erosion of traditional values, particularly for Indigenous communities. The Shepoumai, like many indigenous groups, face the challenge of integrating beneficial aspects of modernity without compromising their identity. Their response to globalization is characterized not by passive assimilation rather by selective integration, whereby modern elements are incorporated into cultural practices in ways that reinforce, rather than dilute, the Shepoumai identity.
For instance, contemporary Shepoumai leaders have sought to leverage modern legal and political frameworks to advocate for land rights and cultural preservation. They frame these issues within their traditional cosmological understanding of land as sacred by establishing the Poumai Naga Judicial Board under the Poumai Naga Union (Poumai Hoho), the apex body of Poumai Naga (similar structures exist among the Mao Naga). By appealing to state laws that recognize Indigenous rights, the Shepoumai reinforce their territorial claims in a manner compatible with both their cosmological beliefs and modern legal discourse. This approach demonstrates an active adaptation to modern political systems while preserving the integrity of their ethnic identity (Thaikho 2018).
Additionally, traditional community gathering sites or customary public sitting places such as “Paobii” along with rituals at sacred sites such as Makhel, Süphü (Saranamai) and Nahphü (Koide) have evolved into platforms for both traditional ceremonies and discussions on issues relevant to Shepoumai society, such as environmental sustainability, education, and economic development (Salew, 2014). The integration of contemporary concerns into these ritual spaces allows the Shepoumai to engage with modernity while maintaining the sanctity of these locations. This blending of new ideas with traditional beliefs create a resilient cultural identity that honours both past and present.

4.2 Cultural Preservation and Resilience in Practice
The Shepoumai Naga’s approach to cultural preservation exemplifies a dynamic blend of resilience and adaptation, deeply rooted in their cosmological worldview. The continuing practices of ‘Meimeh,’ meaning “sharing of knowledge beside the hearth,” encapsulates the profound essence of informal dialogues and narratives fostering intergenerational learning and cultural continuity and ritual practices, empowering the community to resist external pressures (Thaikho, 2018). Oral traditions, particularly at ‘Paobii,’ the traditional communal gathering site or customary public sitting place, serves as vital spaces discussing daily affairs, observing rituals, and engaging in respectful and inclusive dialogue are pivotal. During these gatherings and sessions, elders recount origin myths like that of Dziileimosiiru, which instils moral values, respect for nature, and social unity among younger generations (ibid). This tradition not only preserves historical memory but also adapts narratives to address contemporary issues, ensuring their relevance among Shepoumai Naga.
Sacred rituals at sites such as Makhel, Chazhelophi, Siiphii, and Nahphii further reinforce cultural preservation. Conducted annually and during significant community events, these rituals reinforce the tribe’s spiritual connection to the land, embedding territorial claims within a framework of spiritual obligation. Through these collective acts of reverence, the Shepoumai resist pressures to commercialize or relinquish their land, fostering cultural resilience based on spiritual continuity (Nepuni, 2010).
Further, by codifying traditional practices, the Shepoumai assert their cultural rights within modern legal frameworks, strengthening their position in discourses on land rights and cultural preservation. Their engagement with advocacy networks protects sacred sites from industrial encroachment, using these codified claims to uphold the sanctity of their land. Proactive engagement of the Shepoumai with both tradition and adaptation exemplifies Indigenous resilience, enabling them to maintain cultural integrity amid external challenges.

Conclusion
The Shepoumai Naga’s ethnic identity is deeply rooted in cosmology, ancestral narratives, and historic territorial connections which serve as model of Indigenous resilience. Their cosmological beliefs anchor cultural preservation, social unity, and territorial integrity. By maintaining sacred sites, preforming rituals, and perpetuating ancestral myths, they uphold a worldview that resists cultural homogenization. Their identity framework balances historical continuity and adaptive flexibility, highlighting the essential role of cosmology in providing both constancy and adaptability within Indigenous identity construction; whereby these elements serve as living foundations for engaging with contemporary challenges (Thaikho, 2018, 2019).
The Shepoumai’s approach to tenacity demonstrates that cosmology: rooted in myth, ritual, and sacred spaces, is essential for asserting identity and rights amid external pressures. Their narratives centred around ancestral figures such as Dzüliamosüru and Pou, and sacred locations like Makhel, Siiphii and Nahphii, demonstrates how spiritual frameworks support identity preservation by infusing land and community with symbolic meaning. These beliefs are sustained through ancestral sites and oral tradition that embody a lived heritage shaping the Shepoumai worldview and fortify cultural boundaries.
This study complements the discourse on identity and resilience by emphasizing cosmology as a protective framework against cultural erasure. As globalization and environmental pressures increase, the integration of cosmology with territorial guardianship offers significant insights into sustainable cultural practices. By viewing land as a sacred inheritance rather than a commodity, the Shepoumai underscore the inseparability of territoriality from cultural and spiritual heritage. Their model of guardianship challenges the extractive nature of modern land-use policies by advocating for reverence, preservation, and intergenerational responsibility.
In conclusion, the Shepoumai Naga’s cosmological worldview exemplifies the enduring strength of ancestral and spiritual foundations in maintaining ethnic identity. Their commitment to sacred sites, oral traditions, and ritual practices enables them to preserve a cohesive identity that adapts to modernity while remaining true to core principles. As Indigenous communities worldwide confront the pressures of modernization, the Shepoumai Naga illustrate how a cosmological framework not only sustains cultural heritage but also provides a resilient foundation for future generations. This study affirms the enduring relevance of Indigenous cosmologies in identity preservation and offers pathways for integrating these perspectives into broader dialogues on sustainability, cultural rights, and social cohesion.

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Dr.Dominic Leo Thaikho (MA, Ph.D TISS) is Assistant Professor, Department of Social Work, Don Bosco College, Itanagar

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