Conceptual Framework

In terms of methodology, I adopt (and adapt) the concept of decolonial thinking of Gerald M. Boodoo (see Boodoo 2015, 2019 ). He argues for the necessity of decolonial thinking and of its potential in “decolonising our theology as well as creating avenues for realistic and feasible epistemologies, active engagement and spiritualities” (Boodoo 2019:52).

While he focuses on the Caribbean context, his method can be employed in the Tangkhul context as well. When talking about decolonial thinking of religion, Boodoo identifies three areas that need consideration⁶. First, there is a need to understand that modernity (or colonisation) has brought “a world system that for the first time in the history of world has linked all (or virtually all) parts of the world and subsumed them into a connected system” (Boodoo 2015:68; see also Quijano 2008). What that means, in the case of Tangkhul Nagas, is that the arrival of British administrator-ethnographers and Western missionaries brought with them new religion (i.e., Christianity) and new cultural values, which undermined the indigenous values and practices.⁷ That which was planted a century back now influences how the indigenous community think and practice, as their perceptions are being merged or colonised by and with the colonial worldview. Long after the colonials are gone, the beliefs and practices of the indigenous communities are still being colonised. This means that the colonials planted a deep sense of admiration of the colonial faith and practices in the thinking of the indigenous communities i.e., what they planted then dominates the present way of life. Second, Boodoo argues that there is “a ‘coloniality of power’ which privileges and enshrines Euro-American thinking by constituting itself” in all areas of life of the indigenous community (Boodoo 2015:68). This is to suggest that the local knowledge and histories of the Western missionaries and British colonials are projected with ‘global designs’ (Mignolo 2000:17). Specific to the discussion of this chapter, the new faith and practices brought by the colonials dominates the contemporary religious beliefs of the Tangkhul Nagas.

In the meantime, the beliefs and practices of tribal traditional religion are absorbed with Christian beliefs and practices (see Ragui 2021a). In the contemporary context, the contribution of the indigenous community or locals are neglected - or not appropriately identified (or acknowledged). Such captivity is apparent not only in the discussion of tribal traditional religion, but in all areas of life - and it towers over them. Third, decolonial thinking invites “a new way of thinking” which “seeks to produce knowledge formed from the colonial difference” (Boodoo 2015:68). This is to suggest that there is an apparent colonial tendency as well as the presence of the beliefs and practice of the indigenous community. There is an urgent need to prioritise the concerns that come from places of neglect - the values which evidently come from tribal traditional religion. If that is the case, there is an urgency to argue for colonial difference where theologians engage in identifying the beliefs of tribal traditional religion which are conveniently adapted in the practices of the new faith. This can be a corrective from the colonial tendency where religion is seen as “a movement taking place from centre to the periphery, and from the privileged to the marginalised of society” (Keum 2013:5). It is a re-visioning of religion where its belief and practices takes place ‘from the margins’ i.e., tribal traditional religion has always been a part of the new found faith since they became Christians (see Keum 2013:5). This is not to revert

to tribal traditional religion, but to inform the contemporary believers that there were tribal socio-religious beliefs which are not very different from the colonials or the Christian faith.

12.2

<< | >>

↑

Source: Behera Maguni C. (ed.). The Routledge Handbook of Contemporary Readings on Tribe and Religions in India: Emerging Negotiations. Routledge,2024. — 502 p.. 2024

Conceptual Framework

More on the topic Conceptual Framework: