Aheli Moitra
Over the course of this year, five editions of the Morung Lectures have focused on a number of issues—they have produced significant discussion on ways to move forward as a society. A recurring theme in some of these lectures had been the role of religion, particularly the Christian churches, in shaping the way Naga society has progressed.
Thus, on October 4, the sixth Morung Lecture—initiated by The Morung for Indigenous Affairs and Just Peace, and The Morung Express—decided to take the prophetic bull by the horn. We discussed the role of religion in promoting ‘inter-tribe harmony’ among the Naga people.
The core points for the public discussion on the subject were set by three perceptive and visionary leaders—Elias T Lotha (President, Catholic Association of Nagaland), Dr. Eyingbeni Hümstoe-Nienu (Senior Lecturer, Clark Theological College) and Rev. Dr. Zelhou Keyho (General Secretary, Nagaland Baptist Church Council).
All are leading figures in influential institutions yet each brought an intuitive humility to the lectures they delivered, embodying the message they sought to portray. It was instantly obvious that the audience, whether religious or secular, conformist or rebel, could further the discussion in any number of directions.
Starting the discussion, Elias T Lotha was candid with the truth. While highlighting the positive impact of religion on life in general, he also acknowledged the zeal with which “pride in violent action” as well as “victory and domination” have come to define Naga social relations. In a rare public admission by a church leader, Lotha pointed out the abomination that was the March 5, 2015, incident. His remarks on the relatability of human beings on the basis of plurality, “accepting identities” and thus giving form to the notion of “harmony” among peoples are worth dedicating a whole lecture to. In a short duration, he encapsulated the Catholic principles towards achieving the greater “common good.”
Rev. Dr. Zelhou Keyho laid out the specific role of the church in these disharmonious times. In his kind but stern telling of the story, he asked us to listen carefully—what stories do we have to tell each other? We know the lines to straighten up, but no one is doing so, including the church. Ever since he took charge as the General Secretary of the NBCC, Rev. Keyho has provided us with an honest analysis of the spiritual and material health of the Naga churches, the moral force behind Naga social and political life. He did this again by invoking Walter Rauschenbusch’s ‘Christianity and the Social Crisis’ where he had noted: any religion which professes to be concerned about the souls of (wo)men and is not concerned about the social and economic conditions that scar the soul is a spiritually moribund religion only waiting for the day to be buried.
Dr. Eyingbeni Hümstoe-Nienu’s presentation walked a good few steps further. From telling stories to laying out particular ways in which religious institutions can become sites of nonviolence and peace education, her firm grounding in theology combined with a direct approach (also towards questions raised) made the lecture a fulfilling experience. She went far beyond stating the truth—free peace work from the topdown, male centric, temporary approach—she gave examples of how and where to intervene to reach the destination.
She set the yardstick at permanent peace departments, ecumenical advancement, peace education at Sunday school, the importance of women as mediators and, complementing Rev. Keyho’s words, teaching peace methods every Sunday from the pulpit.
More so, in persuading us to free identity from land (ask women how), she asked something people often take to be a foregone conclusion but was put under the scanner by more than one lecturer—Is Naganess interwoven with Christianity yet?
Discussion points may be sent to moitramail@yahoo.com
