Some thoughts on the Nagaland Independence Movement

I’ve been reading this book called “The Periphery Strikes Back” by Udayon Misra. It examines the historical context behind secessionist movements in Assam and Nagaland. Here I am just going to voice my observations based on the first two chapters, which deal with Nagaland specifically.

A map representing a common conception of “Greater Nagaland”

Nagaland was largely left to govern itself under British rule, with minimal direct administration. However, this “ungovernment” was quite strict, as the Naga tribes were forcibly isolated from commerce and interaction with Assam and the lowland peoples. Despite this isolation, American Baptist missionaries arrived even before the independence movement, introducing Christianity. According to this text, the spread of Christianity—along with, to a lesser extent, modernist ideas and economic structures—disrupted traditional Naga tribal structures. This transformation fostered a more universalistic or individualistic (as opposed to tribal) perspective, ultimately allowing a distinct Naga national consciousness to emerge. In this sense, the very foundation of Naga national identity appears to be a product of colonialism. This is not to imply that tribalism totally evaporated amongst the Naga, actually it continued to be a thorn in the side of the movement as we will see.

Map representing the India Northeast showing the actual state of Nagaland, formed out of Assam as a result of the Naga and other local nationalist struggles. (Source)
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The Westernization of Hinduism and its Alienating Consequences

“We must at present do our best to form a class who may be interpreters between us and the millions whom we govern,  –a class of persons Indian in blood and colour, but English in tastes, in opinions, in morals and in intellect.” -Lord Thomas Babington Macaulay

“Sexual pleasure is not pleasure. Sex-pleasure is the most devitalizing and de-moralizing of pleasures. Sexual pleasure is not pleasure at all. It is mental delusion. It is false, utterly worthless, and extremely harmful.”  -Swami Sivananda Saraswati

Kali. Image Source.

An old painting of Kali in Kalighat painting style. This is a blend of traditional Bengali folk styles, and European painting. An in-between version of this scene, not as sexualized as ancient depictions, but not as tame as modern ones either.  Image Source.

Westernized or Anglicized Hinduism describes the religious system which is adhered to by most Hindus living in the United States and Britain, as well as by those in the modern Hindu urban elite, middle class, and urban working class. Essentially, any Hindu population which has experienced the impact of a modern education system for a few generations now subscribes to a Westernized variant of the belief system.

Initially I was planning on titling this piece “The Anglicization of Hinduism,” as that is what the bulk of this article pertains to, but that would entail a slight misnomer. This is because aside from morphing under British pressure, the most ancient substratum belief of the Hindu philosophical tree– namely Tantra– has been under a far longer lasting, but less severe morphing due to the influence of Vedic Brahminical tradition which arose in the Western part of the Indian subcontinent. Then, in the British period orthodox Vedic Brahmins eagerly collaborated with the colonial regime. Using it as their vehicle, both the Brahminical and Victorian worldviews, began to permeate the Hindu cultural landscape in unison.

Thus, Hinduism has been “westernized” in two senses: Recent, and rapid influence from Britain, and ancient, gradual influence from Western India. Anglicization and Sanskritization.

Basic Characteristics of Westernized Hinduism in Hindu terms: Modern, Westernized Hinduism is essentially a modified form of Advaita Vedanta, though ISKON (a dualist sect), the Brahmo Samaj, Arya Samaj, Gandhian Hinduism, and indeed nearly every major Hindu religious movement since 1800 can be characterized as Westernized Hinduism, Anglicized Hinduism, or Neo-Hinduism. It is normally highly monistic, and places an emphasis on Bhakti and/or Karma Yoga. Tantra, especially left-hand path Tantra is conspicuously absent. Most Neo-Hindus see Hinduism both as a specific religion, and also as a meta-religious framework, which encompasses all religions. The most popular text in this branch of Hinduism is the Bhagavad Gita.  More on all of this later.

Formation of Westernized Hinduism: That covers the Hindu lineage, but there is of course a Western lineage as well. it is also the product of a violent and rapid change in the Indian social order– namely the advent of British colonialism, and eventually modern capitalism. The British Raj accorded a privileged role to Christian values and Western concepts. Starting in about 1858, when the British East India Company was forced to transfer power to the British monarchy, the British began to more actively inject their civilizational model into the subcontinent. The imposition of British political institutions and laws on Indian society, the state the support of British missionaries, the state encouragement of convent education and other forms of British education, and the selection of conservative, orthodox Brahmins for use in writing and interpreting what became “Anglo-Hindu law,” and the uniform application of that law to all of Hindu society, are all examples of this sudden change in traditional Hindu society.

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