‘Preserving identity’: For Nagaland University team, work on Naga language grammars a ‘cultural mission’

For decades, Naga children have studied their mother tongues in schools through stories, poems, and translation exercises but an essential part of language – grammar – was missing. That is now changing, thanks to the efforts of a team at Nagaland University, the only central one in the state.

Without grammar, the teaching of any language remains incomplete, teachers explained. "Language is composed of vocabulary and grammar. A written grammar is the formal representation of the abstract properties of language. The rules of the grammar of a language string the words together and it is that knowledge that aids in teaching-learning process of the language,” said Mimi Kevichusa Ezung, associate professor and head of the Department of Tenyidie at Nagaland University. Tenyidie is one of the languages spoken in Nagaland.

In 2022, Government of Nagaland’s directorate of school education entrusted the task of developing grammars for the state’s 18 recognised languages to a team of teachers, linguists and language officers assembled by Nagaland University. The goal is to produce “structured pedagogical grammars” for school textbooks for Classes 5 to 12. In 2025, the team produced materials for Classes 5 to 9. Work on Class 10 is temporarily on hold but likely to resume next year.

For the university, the project is not just an academic exercise. It is about safeguarding heritage. Jagadish K Patnaik, vice-chancellor, Nagaland University, calls it a “cultural mission”. “This is not merely an academic exercise but a step towards preserving and promoting the linguistic heritage of our people,” he told Careers360.

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Nagaland: 18 languages, their ‘varieties’

Nagaland’s linguistic landscape is incredibly rich and Kevichusa Ezung’s team will define grammars for the 18 recognised languages in the state. These include the following:

• Ao

• Chang

• Chokri

• Khiamniungan

• Konyak

• Kuki

• Kuzhale (Khezha)

• Liangmai

• Lotha

• Nthenyi (Southern Rengma)

• Nzonkhwe (Northern Rengma)

• Phom

• Pochury

• Sangtam

• Sumi

• Tenyidie (Angami)

• Yimkhiung

• Zeme

Each of the 18 has multiple ‘varieties’. Angami, for instance, is spoken in southern, northern, and western forms, with every village showing slight variations. To teach grammar in schools, one variety had to be standardised. For Tenyidie, the variety spoken in Kohima was chosen, explained Kevichusa Ezung.

She avoids calling these varieties “dialects”. “Some of them may be dialects, but for many, we don’t have enough research to say that with certainty. Until we study them deeply, it’s fairer to call them varieties,” she said.

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Why grammar matters

The Department of Tenyidie began by forming groups of teachers and language officers who work under the directorate to develop textbooks. “For example, six languages belonging to the Tenyimia group were placed together, as their grammar showed similarities,” said Kevichusa Ezung.

The task was not simple. Concepts like nouns, verbs, or articles that seem obvious in English were not easily found in the Naga languages. Kevichusa Ezung recalled working with the Sumi team, “I was told their language had no article. But as we explored more examples, we discovered there was indeed a remnant of one. It took some convincing, but finally, they saw it too. That moment was exciting for them and for me too.”

The effort is not just academic. It is deeply cultural. Without written grammar, languages risk being reduced to just spoken words and that vocabulary fades over generations. Standardised grammar brings consistency to writing, strengthens teaching, and nurtures pride in identity, explained Kevichusa Ezung.

“Why should our children study only English grammar? Why not the grammar of their own language?” she asks. National Education Policy (NEP) 2020, stresses the importance of education in the mother-tongue.

For many working on the initiative, this is not just a professional task but also a deeply personal one. According to S Kumchumong Chang, a language officer from the Chang tribe, the Chang community has children spread across 70-plus government schools – most of them of primary level – but no formal grammar text for its language. “This is the first time grammar is being made for our language,” he said.

Collaboration across Nagaland

The work is collaborative. Each tribe has formed a "Language Literature Board” for its language. These boards are responsible for selecting the varieties to be standardised and also coin new words where needed. The State Centre of Naga Languages oversees translation, proofreading, and training. The Nagaland Board of School Education ensures that grammar finds its place in the official curriculum.

Workshops at Nagaland University train language officers to recognise grammatical categories in their own languages. What begins as theory is then translated into practical examples and teaching materials.

For Chang, the training provided by Nagaland University has been transformative. “We were not trained in phonetics earlier, even though we worked in the language section. Learning phonology has been very beneficial,” he explained. He also recalled how guidance in translation from English prototypes into local languages helped him and his colleagues gain confidence. “Translation is very important for us, and the way we were taught how to go about it has been extremely helpful. It is something I will always remember,” he added.

Joshua Newmai, a member of the Liangmai Literature Board, who worked under Kevichusa Ezung’s guidance, says that the process was eye-opening. “When speaking our language, we feel like we know everything. But she showed us that we need to follow a system. We realised how little we had thought about grammar until then.”

A cultural mission

Once complete, the project aims to integrate grammar into school curriculum in Classes 5 to 12 and eventually expand the teaching of Naga languages to higher education. “The project is on hold at the moment but work will start soon, most probably next year for Class 10,” said Newmai.

Currently funded by the Department of School Education, Government of Nagaland, Patnaik says it will also seek support from the ministry of education, University Grants Commission (UGC), and the Central Institute of Indian Languages (CIIL), as well.

"The state government’s collaboration through the department of school education and department of tribal affairs will also be key in aligning this work with curriculum development. We will also apply for special research grants under schemes that promote indigenous languages and the National Education Policy (NEP 2020)," he said.

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Collaboration beyond government channels is also being planned. The university hopes to partner with NGOs, linguistic organizations, and cultural councils. Alumni and philanthropists may also sponsor specific modules or training. “Collaboration is key, both financially and intellectually,” Patnaik emphasised.

For long term sustainability, the project will be tied to Nagaland University’s research centres. A digital repository will allow easy access and low-cost updates, while textbooks and dictionaries could generate revenue. “Most importantly, we are training local scholars and teachers so the community carries this work forward,” he added.

The bigger picture

The initiative also addresses the risk of language marginalisation. Many lesser-known Naga languages face pressure from dominant tongues, and without proper documentation, their survival could be threatened. By giving each language a formal grammar, the project ensures that none is left behind.

As Kevichusa Ezung said, “This is not just about textbooks. It is about preserving identity, culture, and indigenous knowledge.”

Currently, only a few, such as Tenyidie, Ao, Lotha, and Sumi, are taught beyond Class 8. But with written grammar in place, others may soon follow.

“The work is painstaking, but its impact will last for generations. In a state where language is closely tied to identity, writing down the rules of speech is more than an academic achievement. It is, quite simply, a way of ensuring that the voices of the Naga people are never lost,” Kevichusa Ezung said.