Have you observed how people of power and status continue to use the title ‘Shri’ in the Naga context? Its usage in Nagaland State seems to have increased and is confined to those who hold rank in the hierarchy and structures of power dominated by an exclusive men’s club. This practice smacks of patriarchal elitism and invariably creates class distinctions in a society where class has never traditionally existed.
The word ‘Shri’ within the structures of Nagaland state power circles has acquired something of an ‘in-culture’ while addressing a person, particularly people holding some position of an official nature. The word ‘Shri’ comes from the Sanskrit tradition, and understandably, has never been incorporated in Naga cultural norms of either presenting or addressing another person. In the last few years the usage of the term ‘Shri’ has caught on rapidly and is now commonly being used to address a person, so much so that there are instances when people become annoyed, even indignant, if they are not addressed as ‘Shri.’
In definite terms, the word ‘Shri’ is more than just a way of addressing a person. It represents a particular cultural and traditional heritage, and can be said to embody and imply a set of values and worldviews which are being incorporated into the Naga’s social discourse. While it had been the chosen manner of official address in Indian governmental institutions, this had not been the case in the Naga context, that is, until recent times. Opinions from people seem to indicate that ‘Shri’ has now come to entail more than just addressing a person; it has also come to mean status, affluence and power. In other words, the class distinction in Naga society in terms of status and political power is now slowly coming to be defined with how one is addressed. This is being reflected in the form of ‘Shri.’
Acknowledging this relatively recent practice raises concerns over the underlying connotations that are attached to it. While ‘Mr.’ is as alien as ‘Shri’ is to the Nagas, the former is not synonymous with status, while the latter denotes both power and status. It would be fascinating to conduct a study examining how the usage of ‘Shri’ has come to acquire such a status in the way Nagas address those with status and political power, the impact it is having on society and the cultural and traditional consequences it may have on the future.
While Nagas keep insisting that they are not Indians, it is interesting to note, how ‘Indian’ the Nagas have become. One is reminded of Paulo Freire’s reflection in the Pedagogy of the Oppressed, that the oppressed very often seeks to emulate the culture of the oppressor; and if not conscious, the inherent danger of the oppressed becoming the oppressor.
