The methodology of using Heraka to establish political identity by Rani Gaidinliu, perhaps started with good intention but had defect in itself. Though it was known as a reformed indigenous religion, Heraka as a religious life in its pure form was found in isolation, confining only to certain small stretch of area in the Naga Hills. Heraka could not match the uniqueness of Christ which spread overwhelmingly. The Christ-culture that was exhibited through Christianity was found much superior to the primitive culture of the Nagas. Moreover, in the later time, Heraka posed serious trouble with the element of Syncretism. Rani Gaidinliu the preceptor of Heraka, towards the end of her life was in a way influenced by secularism and befriended both Hinduism and Christianity. And in due course of time the vulnerability of Heraka tends to shift its leaning towards Hindu rightist group for support and survival. Could there be some mechanisms with vested-interest of these two religions coming together? In due course, Heraka had accepted the religious ingredients of Hinduism. This internal confusion among the Herakas has created more confusion to the Naga society at large.
Today, the Central government through the State Government has taken keen interest to promote Rani Gaidinliu. The question the Church and every right-thinking Nagas are questioning and standing firm is to check further dilution of Hinduism/Heraka into the very fabric of Naga Identity, and more so on our Christian faith? Can we let ourselves be exposed to such external forces and get further diluted and bring more confusion? The transition in the Naga history was indeed challenging. During this long stretch of decades many transformations have taken place, and have shaken almost all the sinews of our religious, social, cultural and political life. We are slowly bouncing back in redefining our indigenous identity in Christ, which we have almost lost in the process of shifting from indigenous religion to Christian faith. Therefore, we cannot afford to lose our sight at this point of time and commit the same mistake.
In my previous write-up I have briefly tried to understand the different methodological perspectives, for and against, on the politics of religion and its role in the fight for our identity; the transition that occurred to the contemporary Nagas with the shift from the traditional religion to Christianity. Without doubt, Rani Guidinliu had displayed a rare leadership quality of her time; a lone female fighting against all odds and rivalries. The problem was her proposition of mystic ideology which perhaps had brought many bitter past? Today looking from Christian perspective, her mystic ideology had done more harm than help. In the tussle between the two, namely Heraka and Christianty, Christianity had over-powered the indigenous religion in general and Heraka in particular. Christianity had ushered in a new basis to pursue our political fight basing on the pledge, ‘Nagaland for Christ.’ We end-vision that Christ will establish the historical truth in the fight for our identity as Nagas. This new found faith, Christianity, had given the Nagas a deeper meaning to our identity. Rani Gaidinliu’s definition of indigenous identity was limited to socio-cultural, religious and political freedom. Likewise we are trying to revitalize our cultural artefacts, folksongs, scripts, etc, in the pursuit of re-establishing our Naga identity under the bigger umbrella of our political fight. Any methodology, mechanism or ideology, even with the best of intention, still has its limitation to define the indigenous socio-cultural-political identity unless it is done in the light of the Culture of Christ. Christianity, the faith we have passionately embraced has given us a much deeper sense of meaning to life than just the socio-cultural-political distinctiveness. It has brought total transformation in the perspective, attitude and outlook of oneself from inside-out. Thus our security or insecurity must not be defined by the socio-cultural elements. Rather we have this Jesus who promises life and life in abundance, which is our greatest security as individuals and as a nation. Therefore, instead of being sarcastic on the concept, “Nagaland for Christ,” perhaps this is the time to revisit the past and develop our theology of nation-building basing on this pledge we have made?
Opposing the religious beliefs of Heraka and our then animistic practices, we have decided to follow Jesus and we cannot turn back to our indigenous religion. Neither can we put one foot in the elements of native practices and lifestyle of the past and the other foot in the Christian faith. We have denounced and have come a long way from the head hunting culture, attitude and mindset. We are being saved by the grace of God amidst our imperfectness. Now, we are called by Jesus to be the light and salt, and bear sweet fragrance to the people around us. We are called to exhibit a superior wisdom by living a good life and doing good deeds, which will reveal the Jesus we profess so fervently. We must keep holding these values of the Kingdom of God even in a time such as this.
During the 90’s Naga Christians were zealous of one hymnal phrase, “The old has gone, the new has come.” In between the Old and the New there is a comma. One cannot overlook this small punctuation. Perhaps, this is a brief period for us to introspect and retrospect and take the present scenario to our advantage and refine ourselves in Christ. Just exactly in the case of Rani Gaidinliu and Heraka, today we Christians are pressured by secularism and there is the danger of syncretising our Christian faith. Therefore, our politics of mission at this juncture must be to reach-in among ourselves and strengthen our faith, which in turn will give us a better missiological perspective to reach out. Our politics of mission must be to pursue our conscience of upholding Christian values rather than following our instinct to the lifestyle that is contrary to Christian faith. Our politics of mission at this juncture is to root ourselves in Christ Jesus and establish our identity in Him.
Dr. Vetso Koza
