Dr Asangba Tzudir
With time Christianity spread out to different areas and tribes of Nagas. The increase was seen in the number of churches and more members coming to the side of Christianity and accepting the ordinance of Baptism. Within the self-supporting framework of mission, the Nagas became indispensable aides to the extent of being entrusted leading roles in the process of evangelism. Alongside, there was development of print literature in the Naga language which became the basis of learning. In the Clark’s era, the initial efforts started from the early part of 1870s and which led to development of the Naga language in manuscript format beginning with composition of Gospel hymns and the translation of the Lord’s Prayer.
Meanwhile, on the development of language, the initial focus was on vocabulary and grammar and primers which finally culminated in Clark’s magnum opus – the 1911 Ao Naga Dictionary. Coming to the Bible, it was in 1883, a 180 page Ao Naga translation of the Good News Gospel of Matthew by Clark and his Naga assistants was printed and published. This was followed by a 116 page book on the life of Joseph in 1884. What followed this was the publication Ao Naga Laishiba Kaket (Ao Naga Bible Book) in 1914 consisting of the epistles of Jacob, Peter, John and Jude. One may wonder why the printing and publication of books and epistles from the Bible did not start with the Old Testament. Even Godhula did not start from the story of creation in Genesis, rather his initial story telling sessions from the Bible revolved around moralizing accounts based on the life of Noah, Abraham, Solomon, Daniel. This was how the Nagas were evangelized and Christianized.
The initial liberal elements were tightened in the introduction of discipline towards a zero tolerance, and this somehow led to the ignition of conflicts and more so the ‘Christian ways’ coming in the way of traditional religion and practices. The period beginning somewhere from 1890s up till at least 1945 saw heightened conflicts, and thus, this period especially in the Ao context can be roughly considered as a period of ‘Christians vs. Heathens’ as is attested by the Case Registers in Mokokchung.
However, one may infer the growing conflict as the Christian element acquiring a stronger foothold in the American Civilizing enterprise among the Nagas in contrast to the situation in the beginning when the Christians formed only a minority. Within the process of the shift from traditional practices to the Christian way of life, the friction and conflict within the growing number of Christians only got heightened. However, for the British, it was a case of the British losing their leverage in their Tea enterprise. The American missionaries were invited by them as a means to expedite their process of dominion and control thereby strengthening the ‘British Raj’ in India. However, as they lost their leverage, they became critical of the missionary’s ‘civilizing/evangelizing’ mission and its associated activities.
The British Administrators then started invoking the ‘loss’ of traditional Naga Culture, beliefs and practices and began showing their moral concern.
A very ‘concerned’ J. P. Mills, while writing about the Ao Nagas indicated:
“Another generation and hardly a memory will remain of the stories and songs which the Ao’s have handed down from father to son for untold ages…the past is being allowed to die.”
And with much sarcasm he wrote:
“What care the well-oiled youths of the Impur Mission Training School for the foolish traditions of their ignorant heathen forbears? To bury the past is the tendency of the semi-educated generation which is growing up. Christians never join in the old songs; they are definitely forbidden to do so, I believe.” (Mills, p. 307)
Further, in the Missionaries evangelizing parlance, villages embracing Christianity were fondly referred to as a ‘Christian Village.’ In reference to one such ‘Christian village’, Mills wrote that in that particular village there were only a few householders that were not excommunicated as opium eaters, and though there was some reform, the proportion of those addicted to the vice was still higher in that particular ‘Christian village’ than in any other Ao tribe, Christian or non-Christian (Mills, J.P. The Ao Nagas. 147-148).
The transition was never smooth but a beginning was thus made in the process of the American Civilizing and Christianizing mission among the Nagas. With reference to Clark being a pioneer missionary for work among the Nagas, his sole aim as can be seen from his prayer for Nagas on his very first visit to the Naga Hills on 18 December 1872 was: “Oh that the Lord would protect my life, and give me strength to live and labor many years among these people, till these many hills shall be vocal with his praise” (Clarks letter to Murdock. Dt. 19 Dec. 1872, ABHS Archives).
As Nagaland led by NBCC and ABAM celebrates the 150 Sesquicentennial, the wish and the prayer of Clark for Nagas seem to reverberate among the Naga people across the hills. The missionaries came to our land with the Bible and the word of God. However, they took it back upon the return to their land. The Nagas were left to chart their own Christian destiny even as conflicts and tension continue to exist even today between Culture and Religion starting from the history of origin. As such, on this 150th year of Christianity in Nagaland it is worth reflecting upon the impact of Christianity on the Nagas.
This is the second editorial of a three part series.
(Dr Asangba Tzudir contributes a weekly guest editorial to The Morung Express. Comments can be emailed to asangtz@gmail.com)
