Christianity as one is reminded time and time again in Naga history has been made the central point of a new order which brought with it new styles of clothing, new customs, new forms of etiquette, new medical approaches and a new thought process. The Nagas amongst whom Christianity was spread cast away their indigenous clothing, their customs, their values and their beliefs which were all described as being pagan. The people however did not have the space to exercise their thought processes to make imperative adjustments of their worldviews, indigenous knowledge systems and spirituality with their new found religion. Removed from their culture, the acceptance of a colonialist-tainted version of Christianity marked a turning point in the Naga history.
The Church and its operation in modern-day Naga society has to be looked at first in terms of the way it was introduced to the Naga people. As Biko would say, ‘… if Christianity in its introduction was corrupted by the inclusions of aspects which made it the ideal religion for the colonization of people, then, nowadays in it’s interpretation it is the ideal religion for the maintenance of the subjugation of the same people.’ Therefore, the historical role of the church that was introduced in the process of colonization prevents it from being relevant to the present context and situation of the people and creates a dependency relation wherein the church as a result cannot exist without the State powers; thereby removing from its center – the people.
Without doubt a paradigm shift is required! Christianity can no longer remain abstract and removed from people’s realities. In order to be applicable to the people it must have meaning for them in their given situation. If a people are a people living in hurt and pain, then the Church must have something to say about their hurt and pain. Hence, a truthful assessment and recognition of these historical relations and experiences is imperative to create space for the Naga Churches to begin a sustainable process that will make possible a shift away from its present position of neutrality and passivity. It needs to rediscover the fact that it cannot exist independent of the people; and empower itself to reclaim its moral courage to assume its prophetic role.
It is true that a nation like the Nagas without faith cannot move forward, but if the faith in the Creator is patterned by having to see Him through the eyes of people who were part of the colonizing process, then there obviously begins to be something wrong in that relationship. It is quite essential therefore, that the modern Nagas begin to see their Creator through their own eyes, so that they too may be relevant to creation.
