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This paper examines vulgarity's cultural significance among the Zeliangrong Naga of Nagaland, Assam and Manipur. It is a sociological analysis of the ritual and social statuses maintained by senexes through ritualised vulgarities. The paper contends that vulgarities are not inherently vile. Vulgarities are believed to have divine power to protect humans by repelling evil spirits and causing them to despise humans who revel in utterly filthy vulgarism. Understanding the mythology of creation by divine intervention and propagation through sexual reproduction necessitates understanding ritualistic vulgarities. Men give something bad, like vulgarity, a divine meaning by giving it a good purpose and controlling how it is used in culture to keep their highest social and ritual statuses. [ABSTRACT FROM AUTHOR]

This article is an attempt to understand education in light of the complex multiethnic relationships and politics prevailing in the state of Manipur. With the sustained tension between the Nagas, Kukis, and Meiteis over the matter of identity, education in the state remains massively divided along ethnic lines. That said, the Meiteis, as the ethnic majority, have been systematically influential in prioritising their identity and development in education, as its control remains in their purview. The subsequent claim and counterclaim regarding the imposition of the dominant Meitei language and culture in the school curriculum have further worsened the ethnic relationship. Consequently, the perceived sense of alienation by the tribal minorities in this sense has added to their sectarian aspirations and detachment from the state. Thus, through fieldwork and a review of literature, this paper presents the various discourses concerning the complex tussle over the control of resources and governance in the education system of Manipur. [ABSTRACT FROM AUTHOR]

In the villages of Nagaon district of Assam(India), Axomiya Sikhs are residing for the past two centuries. They are the believers and practitioners of their religion though not averse to local customs and festivals. They are immersed in the language and culture of Assam and many have got name and fame in their respective fields including Assamese literature. They claim to be the descendants of Sikh soldiers from Punjab sent there by Maharaja Ranjit Singh to help the Ahom ruler in 1820. The present paper explores the question of their social, religious and linguistic identity. They were contented with themselves until they interacted with the Punjabi Sikhs in Assam, relatively recent settlers, who call them 'duplicate Sikhs'. They are now in a dilemma with regard to their Sikh identity. The data are collected from a sample of 365 respondents. This is the only empirical study after Medhi's work in 1989. [ABSTRACT FROM AUTHOR]