M Sashi Jamir, PHD
Oriental Theological Seminary
Nationalism and Christianity are the two pillars that make up the fabric of Naga identity. Nationalism here seemly means the love of ones nation. Contextually, it means the desire to be free from any external force that has subjugated the Nagas. Nagas have been perennially engaged in asserting their freedom since India gained her independence in 1947. However, the metanarrative of Naga nationalism has been affected because of the protracted nature of its confrontation with the external force. One of the inevitable consequences of this is the metanarrative of Naga nationalism has been fractured into multiple sub-narratives with the division of Nagas into different factions. This has caused the path of Naga Nationalism excruciatingly arduous and painful. The existence of multiple and contentious sub-narratives of Naga nationalism has diversified and blunted the core vision and its ability to mount a vibrant challenge. Some of the splintered views of Naga nationalism can be caption in statements such as “integration of Nagalim,” “freedom for ‘Nagaland’ along,” “NNC the only rightful institution,” and “Nagas without borders.”
Interestingly there is a common denominator for all these contentious varying views and groups namely Christianity. Christianity is the underpinning worldview on which nationalism flourishes and so, many Naga nationalists hold on to the slogan, “Nagaland for Christ.” Nagas’ association with Christianity goes back to the 19th century. It is one of the courageous social changes that the Naga ancestors undertook. This initiative reflects the visionary aptitude of the Naga ancestors with their capacity to bring peace and equanimity in the society.However, as time elapsed the Naga nationalists have subverted Christianity and its source Bible as their tools to justify their thoughts and actions. As a result there are different versions of Christian gods and narratives.
Christianity is not an exclusive religion and so also its Scripture is open to anybody. However, this does not mean that one could let his/her ideology dictate the reading and interpretation of the Scripture. Rather it is the faithful and prayerful “studying” of the Scripture that is required from the reader. It is utterly vital to understand the larger programmatic narrative of the Scripture before reading the parts of the scripture and interpreting them. For instance, the Exodus event and the themes of Promise Land and holy war cannot be overly simplify and utilized as a typology for the cause of Naga nationalism. These themes should be studied within their contexts and the overarching narrative of the whole Scripture.
Christianity is political in its very essence. In other words there is no dichotomy between spiritual reconciliation and political reconciliation or biblical kingdom and political kingdom. This sort of distinction has made Naga Nationalism and Christianity as if they are two different entities. Note here the discrepancy – Christianity the modus operandi of Naga nationalism without actually practicing. In a glance perhaps there appears to have some contradiction between politics and Christian belief; however, it is here that one needs to be patient and more prayerful and diligent in studying and understanding the Word of God. Paul’s message of Christ as the Lord within the context of Roman Empire was a direct attack on Caesar the lord. Jesus’ prayer, “Let God’s will be done on earth as it is in heaven” is not merely a utopian prayer. Such theological beliefs are always a threat to the status quo that generally feed their embellishments by accepting Caesar as their lord.
As Christian nationalists, Nagas should aspire to love not only their friends but also, most importantly, their enemies. Reconciliation with God and “others” should always be the first step because that is how Christians will enhance the establishment of God’s kingdom on earth just as it is in heaven. Loving and reconciling with “others” do not mean becoming a generic people with no differences in ideas, culture, or perspectives. But it means people that embrace the dictum of “unity in diversity.” Differences in themselves are not divisive but differences become vicious when they are made the agenda to brandish one’s egotism and dogmatism.
Ironically it is Gandhi who seems to have understood the Bible precisely when he said, we are not fighting against any people but against evil that has intruded those people. Christianity is embodied in humility, and long-suffering, which come in loving “others.” As long as this remains the framework of Naga nationalism differences couldbe recalibratedto provide a greater scope in mounting a vibrant challenge to overcome her external force. In the process the Nagas will be able to say that they have joined in realizing the project of God through the power of the Holy Spirit, which is to reunite the new heavens and new earth (Revelation 21: 1-4).
