We have seen that religion has been used to rape, pillage, commit genocide, subjugate and oppress, to build empires, redraw boundaries and amass wealth
Monalisa Changkija
Religion and politics are extremely emotive topics, particularly the erasure — or attempt at erasure — of the line between the two. When these topics are debated civilly among friends and neighbours under an old banyan tree while sipping hot tea on a foggy winter afternoon, or over dinner by the fireplace with everyone agreeing to disagree, they do lead to an expansion of mental horizons. But taking the debate to the streets and resorting to physical assaults underscores a lack of knowledge of both religion and politics.
The irony is that it is generally the ignoramuses who either resort to violence or weaponise politics, policies, laws, constitutional bodies and institutions — including educational institutions — and unleash their differing, and often disagreeable, opinions. Even in non-secular countries, physical or psychological assaults serve neither religion nor politics. In constitutionally declared secular countries, such measures are self-sabotaging.
We have seen that religion has been used to rape, pillage, commit genocide, subjugate and oppress, to build empires, redraw boundaries and amass wealth. Religion2 has always been weaponised to achieve colonial and imperial designs; consequently, politics is the corollary and vehicle of these designs. The masks have changed in ‘sovereign’ nation-states, but the text, context and subtext remain the same, evident in political and economic policies.
The mind of the average person or citizen is further colonised by newer manifestations of colonialism, including technology. As long as this colonialism persists, so will the religion-versus-politics debate, taking more violent turns. History is replete with numerous examples; however, human beings obviously have a limited capacity to learn — or religion-infused politics constricts thinking and learning capacities.
Therefore, not to mention uneducated and half-educated people terrorising others in the streets, villages and elsewhere, even so-called educated people theorise and enforce the centricity of religion in all spheres of human interaction, as if religion predates human existence. This is a global constant, and any attempt to divorce religion and politics is met with stiff resistance; hence, human aspirations and expectations also remain constant.
Religion in politics is not a bad thing by itself, but what aspects of religion play a pivotal role in politics is pertinent. If religion’s core precepts — such as values, equality, equity, justice, fairness, honesty, integrity, transparency, accountability, humility, humanity, empathy and simplicity — inform, guide and determine politics, then by all means let us have them, for life would then be livable. However, what we see instead are the basest of human instincts at play in politics in the guise of religion.
The majority of a population may subscribe to a particular religion, but that is no excuse or justification to oppress smaller populations that subscribe to other religions. It is only people who subscribe to this or that religion — not the land — which, of course, is mispainted with the colours of patriotism and nationalism based on the logic: “I am Christian/Hindu/Muslim/whatever, and this is my land; therefore, this land is Christian/Hindu/Muslim/whatever.” Land, without any religion, predates humans and will exist after us.
It never needed religion to exist, so it is pointless to miscolour land with religion to disguise human greed for resources and assets. Ultimately, it is greed and the fight for resources and assets that determine the “othering” of racial, religious, political, social and cultural minorities. It is colonialism all over again, hiding behind the cloak of religion.
Another aspect of the basest of human instincts at play in politics under the guise of religion is the deliberate creation of disorder, divisiveness and chaos in measured doses that spawn fear, which paralyses people’s thinking capabilities and makes them resort to imprudent and irrational measures. The nation or society functions on adrenaline, from which economic and political elites profit.
Religion plays crucial roles in the lives of human beings, and how human beings perceive these roles determines societal interaction, which in turn dictates developmental and civilisational quotients, irrespective of political and economic prowess. This is essentially reaping what we sow — karma at work.
Now consider the fact that while a child is born with parents’ genetic markers, including race, no one is born with a religion. We imbibe the religion of the family into which we are born. If a child born into a Muslim family is adopted by a Christian family, inevitably the child is raised within the precepts of Christianity and ‘becomes’ a Christian. Thus, religion is nurture, not nature; yet we have made it the very air we breathe and the very blood flowing in our veins. The ripple-down effects percolate even to the toilets and drains we either build or do not build — or the societal life we either build or fail to build. At this point, one wishes it were possible to converse with our Maker and ask whether what we are doing — or not doing — is acceptable to Him or Her.
Also, merely declaring oneself Christian, Hindu, Muslim, Sikh, Buddhist, Jew or Parsi is not enough, particularly when a politician makes such a declaration. If faith in one’s religion is not seen in action, name tags are worthless. This translates into policies, laws and institutions framed with the best of intentions but failing to deliver to the least in society, while corruption of every shade darkens human lives. True, religion, culture and traditions influence our worldviews, which impact our history, politics, economics and laws.
Hence, what we have imbibed from religion and culture manifests in a nation’s footprints and societal interactions and functioning. Subjugating and oppressing minorities, or practising racism and prejudice, is not a reflection of religion but of a poor understanding of the religion subscribed to. But who dares to disagree and argue with the powerful? Who even dares to discuss religion with self-styled experts and authorities? Religion has always been a powerful societal tool to control, create fear, divide and silence. Much to mull over for those who believe that religion per se in politics is a compatible partnership.
(Monalisa Changkija is a Dimapur-based veteran journalist, poet, and former Editor of Nagaland Page. Published in the March 3, 2026 issue of North East Now)
