From 'Mini India' to Silence: The Story Behind Dimapur's Subdued Festivals

For about two decades, very noticeably, there has been a marked scaling down of Durga Puja and Diwali celebrations in Dimapur. One remembers the time when the air was filled with festivities come Durga Puja in Nagaland’s biggest city and only commercial hub. This was the most happening place commercially year-round. Dimapur was home to the largest population of non-Nagas in this State, most of whose presence dated back to even before World War II. So, obviously, Durga Puja and Diwali were celebrated with much fervor and gaiety, and Diwali was celebrated with great enthusiasm. Dimapur is home to people of all religions and is often called “Mini India,” so it wasn't only the Hindus who celebrated these two major religious events that were prominent in India’s calendar of festivals and holidays.

Less than two decades ago, all roads would lead to Dimapur, and not just from various parts of Nagaland but also from Manipur and the neighbouring areas of Assam. Puja shoppers would be spoiled for choice in our markets. Actually, the Durga Puja celebrations officially herald the festive season in Nagaland, including the wedding season. And then there is the annual Hornbill Festival from December 1 to 10.

The Durga Puja breaks are usually the time when people from across Nagaland would descend on Dimapur for the winter season, including Christmas shopping for the family, home, church, and other social activities. And this would carry on till January, when schools reopen for uniforms, books, and other essentials. In fact, in Nagaland, the festive season, which begins with the Durga Puja breaks, ends only after the Good Friday and Easter breaks. The thin attendance in Government offices during this period is also a pointer to that. After all, Dimapur is the best place to be at this time, weather-wise.

Diwali is another festival that used to be celebrated with much gusto in Dimapur, especially when its size and population weren’t as huge as they are now. Diwali was a community celebration. The entire town would be brightened with decorative lights, and the town’s roads would be paved with small stringed red firecrackers, which would be burst in turns. For Naga and non-Naga families, the highlight of the day was an evening drive throughout the town, enjoying the lights, delighting in the firecrackers, and savoring jalebis and other goodies on the roadside. Even Nagas couldn’t resist the firecrackers and the twinkling lights. But older people hated the noise and feared for their chickens. Those days, we were so ignorant of the perils of pollution.

The other attraction of Diwali was the not-so-secret gambling, especially in hotels. It is said that hotels would be fully pre-booked days before Diwali, and Nagas, who were into gambling, fully participated in this part of Diwali celebrations. Talks in the town had it that the stakes were in terms of lakhs. Those were simpler and safer days, and the delights of Diwali had something for everyone.

Time changed, and economic equations changed everything, and vice versa. The impact of the Naga political movement took different turns, which in turn impacted the town’s economy. Businesses started to shift out of Dimapur, and a new section of people for whom Durga Puja and Diwali weren’t a part of their culture took over businesses. Taxes and donation drives (a euphemism for extortion) increased, and there was not much money to spare in celebrations, or for fear of displaying wealth. This created a kind of despondency and crushed the spirit for celebrations.

The global and national economic situations and scenarios leading to price escalation also dampened the celebratory spirit. Meanwhile, the rise of new economic classes, including local ones, shifted the preeminence of some non-Christian festivals. One reason is rampant and unabated migration. Dimapur still continues to be the ‘land of milk and honey,’ and so there is massive migration—both from within and without—vastly changing the composition of Dimapur’s population. And this newer composition of migration is vastly different from previous ones, and a section of it is often driven by the changed technological scenario. The long shadows of COVID-19 still persist, casting darkness on businesses and enterprises, a good number of them failing to recover. But in their places, newer businesses and enterprises have emerged, shifting the balance of money in favor of newer hands. Technology has also played a crucial role in impoverishing old businesses and enterprises and creating new ones.

One of the factors that have really debilitated old businesses and enterprises is online shopping, which is convenient for people but a bane to traditional retailers. Whether Nagas or non-Nagas, our people have taken to traveling like fish to water—a good part of which is shopping in India’s major metropolitan cities or abroad. So while we have better connectivity now, this same connectivity is rendering our shops barren and with decreased footfalls. Over the years, the constant refrain of our shopkeepers is diminished sales. Exacerbating this trend is people’s reduced purchasing power. While prices have soared, salaries and incomes have remained stagnant. Increasing unemployment obviously means erosion of purchasing power. Nagaland has extremely limited employment scope, so unless the Government comes up with some employment policy and actually implements it, our markets will continue to suffer; consequently, our economy will plunge further down.

It's not that there is no money in Nagaland, but the problem is increased crony capitalism leading to its concentration in very few hands, creating a super political and economic class. Obviously, this is creating an adverse impact on every aspect of our lives, as corruption has become rampant to the point that our politics and economics now point to impoverishing and disempowering the State and the people, further crushing the spirit of the people even more. All these underscore government deficit.

Durga Puja and Diwali are still celebrated here, but in a more subdued manner. The spirit for celebrations still persists, but so do numerous deterrents. There seems to be some kind of an atmosphere and environment of hesitation and reservation that pervades these festivities, as people have taken to living a low profile and low key. What this would mean in the days to come is yet to be seen, because politics and economics adversely impacting cultural and religious activities portend dark and dangerous times. Time was when Dimapur wasn’t so aware of social, economic, and cultural differences—it is unlikely that such a time would ever return. Still, diyas will be lit and firecrackers will be burst, and the spirit and significance of Diwali will be celebrated because the path for good to overcome evil must always be lit.