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Sociologists have informed us that human society is dynamic and subject to change over time. It has been universal truth that no societies remain static or remain unaffected by external forces. In this age of globalization where time and space constricts, every individual, groups or communities are under the influence of external forces. However, in this short essay, I will look into the cultural change among the Mizo by taking colonialism or colonial rule as a framework of analysis.

Culture and change are two different concepts yet are often used together. The Oxford Advanced Learners Dictionary defines culture as ‘the customs, and beliefs, way of life and social organization of a particular country or group’. Another definition of the same line come from a noted anthropologist Edward Taylor who define culture as ‘that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society’. This definition is one of the most widely accepted and used till today. For Robert Bierstedt culture is ‘the complex whole that consist of the way we think and do and everything we have as members of society’. Yet, so far, there is not a single accepted definition of it[1]. Going by the three definitions above, it can simply be said that culture encompasses a way of life of a group or a community and the values which are there in the human society.

Then what can be cultural change. What comprise of cultural change. Is cultural change the same as social change or are they different? This is a baffling question with no straightforward answer.

Yet, Rao (2001) has made a distinction between the two, social change and cultural change. As he puts ‘all social changes are cultural changes, but all cultural changes need not necessarily be social changes also. Cultural change can be called social changes only when they affect human relations and the social organizations and cause some variation in them’. This distinction is narrow yet significant. In the case of Mizo society, it can be said that there was cultural change which was brought in by the colonial administrators and missionaries in particular from the late 19^th Century onwards.

Before proceeding to the main subject, let us make a rapid sweep at the Mizo society before colonial rulers. The socio-political life of the Mizos was typical of any tribal formation which centered around the village chief which in Mizo was called as lal. A lal is the head of the clan and was the most important functionary in the Mizo political system. Apart from this, there used to be constant warfare and raids between themselves. Thus, head-hunting is a common practice and is found to have a strong socio-cultural significance.

As a result, every male member were trained from their early childhood about tribal warfare as well as the values and norms in what were known as ‘Zawlbuk’. The ‘Zawlbuk’ is one such institution where the village elders narrate stories of their history (past) to the present generation. As a non-literate society, this mouth-to-mouth transmission was the only ways through which generations inherit their past histories. It is also an institution where social mores and values were taught and upheld. So, functioning as a social institution, the Zawlbuk was one of the sole learning centres of the earlier Mizo society.

On the religious aspect, the Mizo have a strong belief in the presence or existence of a supernatural being and also in the existence of body and soul and so life after death. As put by Lawmsanga (2010) ‘in the Mizo world view, heaven was above and the earth was below. They believed that the abode of the Supreme Being and all other celestial beings was heaven, though they frequently visit human beings lived with them. Thus, human beings who lived on earth saw their existence in the midst of malignant spirits and so they offered sacrifices to placate these spirits’.

Although there are other numerous cultural practices which can be discussed, it is beyond the limit of this paper to discuss and highlight all of them. If one looks at the above cultural practices of the earlier Mizo society and locates it in the present context, one finds hardly any of them being upheld or practiced in its pure form. This change in cultural practices began from the entry of colonial rulers in the then Lushai Hills and its adjoining areas which are inhabited by the Mizo. The most important factor for change came about with the entry of missionaries which result into mass proselytization, introduction of education, etc. It is under this framework that colonial modernity and the cultural change will be analyzed and dealt with.

However the intention of this paper is not to legitimize nor glorify the past in any sense of the word, rather, what it attempt is to unfold the impact of colonial intervention in the Mizo society. This will be done by taking specific case examples.

Meanwhile, a matter of interest which ponders one is the way in which the cultural change has taken place. This change is reflected in numerous ways such as the decaying of traditional institutions such as Zawlbuk, giving up of their old religions (sacrifices, worshipping evil spirits), head-hunting, changing pattern of dress, etc. which altogether has an impact in altering the worldview of the people. In fact, there is no aspect of the Mizo society which is left untouched by the colonial rulers.

Nag (1993) in his study on transition of Mizo society observed that with the coming of Christianity and education, the culture of the Mizo underwent numerous modifications and alterations such as in the area of marriage, divorce, customs related to death and burial, etc. An important observation made by him is that although the Mizo adopted the new culture brought in by colonial rulers, in some instances, they observe side by side indigenous practices.

Firstly, as education was imparted, new ways of thinking developed. This new ways of thinking is best expressed in the alteration of the worldview of the people. And this education is not restrictive to formal schooling, but also includes theological education. Education was an important mechanism through which the values of the West were imparted and imbibed. In fact, during this period, education and proselytization go hand in hand and so whoever were converted undergo ‘dual conversion’, one is conversion at the religious level while on the other hand, conversion of the world view. This is because ‘Christianity often requires that the convert be in denial of their formal world and worldview in order to conform to the colonizer’s understanding of the world’ (Sitlhou, 2012:15).

Yet, interestingly, colonial rulers were aware of the fact such change will have a cultural shock upon the people on the one hand while on the other, they also want to keep alive certain cultural practices which the Mizo have. Example can be taken of Zawlbuk. So, to replace the institution, an alternate system was introduced which came in the form of Young Lushai Association (YLA)  which later on was renamed as Young Mizo Association (YMA). The YMA till today acts as the binding force and uphold the communitarian aspect of the Mizo society. However, its purpose has less or no similarity if one compared it to what it replaced, i.e. the Zawlbuk.

However, despite of such initiative, the colonial rulers were capable of altering wholly the world view of the colonizer[2].A line from the early educated person reflect this “Historically, the author is convinced that the annexation of the Mizo land to the British Empire was the result of the ferocious and oppressive Mizos, who very often raided the British subjects living in the plain areas neighboring to their land”. He further continues “ As to the Christian Mission, the coming of the western missionaries, who dedicated their precious lives for the salvation of the Mizo people deserved due credit for the transforming power of the gospel which they brought and preached to enlighten the Mizo society” (Lawmsanga, 2010:72). Hence, a collaborative relationship developed between the colonial rulers and the intelligentsia of the colonized people in which the latter accepted the world-view, apparatus of knowledge, criteria of judgment and ideology of the former (Prakash, A., 1999:114).

Moving ahead, nowadays, the wearing of cultural attires is no longer felt necessary or compulsory except in days of social functions, cultural festivals, etc. The present generations particularly are lost in the mist of modernity embracing western cultures and lifestyles. Use of tailored and ready-made and often ultra-modern garments is on the increase (Horam, M. 1978:35) while traditional weaving is fast losing its grip. In marriage ceremonies and other events having social significance, men and women, both young and old prefer to wear dresses which have closer links or western touch. Thus, gradually, their own cultural dresses have been put aside at the cost of embracing western culture.

Despite of the fact that YMA and other numerous bodies uphold and tighten the social bonds, it is undeniable fact that the very roots of social bonding which often founds its expression in the philosophy of ‘Tlawmngaihna’ is fast declining. For example, in the capital city of Aizawl and elsewhere, there is much talk about hiring or paid labor for grave digging which was earlier carried out as free community service and regarded as the norm. Going by such development, it is quite understandable that the traditional mores are fast decaying and under serious threat. In other words, the spirit of sacrifice and unity are on the verge of disappearing and so many of the cultural practices are in the process of entering to fill the pages of history books.

It is now no doubt that the present day Mizo society is under a period of transition for the good or bad. In the same ways, it reflects the clash of traditional and modern values and collision between the two. As the worldview of the traditional society become undermined, so are the values that hold the society together and ‘where a people’s worldview is undermined or replaced, especially when done rapidly or by force, the people experience cultural disruption, dislocation and trauma’ (Thong,2011:2). As the age-old traditions are becoming outmoded and are waning in the name of progress, however, such a leap will have a serious cultural disruption and destruction which are already showing signs in contemporary Mizo society. In ending, it is beyond doubt that there is a sea of change taking place in the Mizo society, but the question remains to what extent the Mizo will be able to cope with such changes? This needs to be understood in the light of the present day crisis.

References:

Horam, M. (1987). Social Change in Nagaland. In S.M. Dubey (Ed.), North East India: A Sociological Study (pp. 34-42).  New Delhi: Concept Publishing.

Lawmsanga. (2010). A Critical Study on Christian Mission with Special Reference to Presbyterian Church of Mizoram. Unpublished Ph.d Thesis, Birmingham: University of Birmingham.

Nag, C. R. (1993). The Mizo Society in Transition. New Delhi: Vikas Publishing.

Prakash, A. (1999). Decolonisation and Tribal Policy in Jharkhand: Continuities with Colonial Discourse. Social Scientist, 27(7/8), 113-139.

Rao, C.N. S. (2001). Sociology Primary Principles. New Delhi: S.Chand & Company.

Sitlhou, H. (2012). Colonialism and Textualisation of Cultures: A Critical Analysis of Christian Missionary Writings in India. Journal of Religion and Spirituality, 1(4): 11-23.

Thong, T. (2010).  A Clash of Worldviews: The Impact of the Notion of Progress on Naga Culture, 1832-1947. Journal of Race, Ethnicity and Religion, 2(5), 1-37

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