The Zeliangrong people of Northeast India are adherents of a significant indigenous religion known as Heraka. The term "Heraka" itself is derived from the Zemei language, a dialect spoken by one of the Zeliangrong constituent tribes, and translates to "pure and not impure," encapsulating the core theological principle of the faith.¹ Dr. Arkotong Longkumer's extensive research, particularly in his work Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India, delves deeply into this religious movement, highlighting its complexities and its profound impact on Zeliangrong identity. He notes that while the name "Heraka" solidified in 1974, the movement's roots trace back to the late colonial period.²
The fundamental ideology of Heraka revolves around the veneration of Tingwang, identified as the supreme deity. This emphasis on a singular, ultimate God, which represents a shift towards monotheism, is a central tenet of the Heraka reform. It specifically advocates for the avoidance of elaborate and costly blood sacrifices traditionally associated with smaller, localized deities (referred to as Paupaise ancestral worship in Longkumer's analysis).³ Longkumer explains that this move away from traditional sacrificial practices, often tied to agricultural cycles, was not merely a theological shift but also had significant economic and social implications, particularly in the context of agricultural shortages and famines prevalent in the 1930s.⁴
In the Zeliangrong belief system, Heraka is often perceived not as a radical departure from their traditional practices but rather as a rational enhancement and a form of indigenous revitalization. The core concept of worshiping only Tingwang introduces a clear monotheistic framework, fostering a sense of unity and collective understanding within the community, thereby promoting peace and love among adherents. The religion strongly encourages moral virtues such as love for parents, self-discipline, and truthfulness, contributing to a disciplined and harmonious social fabric.⁵
Tingwang is revered as the omnipotent creator of the universe, responsible for all natural elements including the Sun, Moon, stars, Earth, water, and air, as well as all living beings—humans and animals alike. This supreme deity is considered eternal, omnipresent, omniscient, and omnipotent, possessing ultimate authority and knowledge. The belief system posits that steadfast adherence to the authentic principles of Heraka will lead to divine blessings in this life and ultimately secure entry into the Kingdom of God for virtuous souls in the afterlife.⁶
The significant reformation within Heraka was initiated by Haipou Jadonang, a pivotal 20th-century prophet, who introduced crucial changes to pre-existing traditional practices of the Zeliangrong. The movement, later carried forward by Rani Gaidinliu, evolved towards the abolishment of animal sacrifices in favor of a more devotional and direct form of worship.⁷ Longkumer notes that the adoption of Heraka offered practical appeal, allowing for changes not only in cosmological systems but also in property regimes and social structures. The Kalumki, a dedicated house of worship, plays a central and symbolic role in the religion, embodying purity and serving as the primary nexus for communal connection with Tingwang. This sacred space became essential in defining the Heraka as a distinct religious community.⁸
Heraka observes various festivals throughout the year, deeply intertwined with agricultural cycles and traditional lunar calendars. These vibrant celebrations are not merely festive occasions but also significant periods of collective prayer, thanksgiving for harvests, and expressions of community unity. Key events in the Heraka calendar include the New Year celebration, rituals marking the seed sowing season, festivals for new crop harvesting, and year-ending ceremonies, all reflecting their agrarian lifestyle and spiritual connection to the land.⁹
The religion also incorporates a complex belief in rebirth, where the souls of those who lived virtuously are believed to progress towards the "Kingdom of God," a state of eternal liberation. Conversely, the souls of those who engaged in malevolent actions are believed to undergo continued cycles of rebirth, emphasizing the karmic consequences of one's deeds. This focus on the cyclical nature of existence and the aspiration for eternal liberation and salvation in the afterlife underlines Heraka's profound philosophical depth.¹⁰
Overall, Heraka stands as a religion profoundly embedded in the Zeliangrong culture, characterized by its emphasis on purity, a distinctive monotheistic approach to the supreme deity Tingwang, and a strong moral code. It has undergone significant evolution, initially guided by the visionary teachings of spiritual leaders like Haipou Jadonang and Rani Gaidinliu, and later formalized. Longkumer's analysis reveals Heraka not just as a religious reform but also as a "complex site of negotiation of a range of competing claims, anxieties, and tensions," particularly as it navigates its unique position as a non-Christian, non-Hindu indigenous faith amidst broader Naga Christian nationalism and Indian Hindu nationalism.¹¹ It continues to shape the lives, beliefs, and identity of the Zeliangrong people, serving as a dynamic force in their ongoing cultural narrative.
Bibliography:
Longkumer, Arkotong. Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India. Bloomsbury Academic, 2010.
Longkumer, Arkotong. "Religious and Economic Reform: The Gaidinliu Movement and the Heraka in the North Cachar Hills." South Asia: Journal of South Asian Studies 30, no. 3 (2007): 499-515.
"Zeliangrong." Wikipedia. Accessed July 29, 2025.
Footnotes:
¹ The origin and meaning of "Heraka" are fundamental to understanding the religion. See: Arkotong Longkumer, Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India (Bloomsbury Academic, 2010), 1.
² The formal establishment of the name and the movement's historical trajectory are key insights from Longkumer's research. See: Longkumer, Reform, Identity and Narratives of Belonging, 1.
³ The monotheistic focus on Tingwang and the rejection of blood sacrifices to "small gods" are central tenets. See: Longkumer, Reform, Identity and Narratives of Belonging, 78-80; Arkotong Longkumer, "Religious and Economic Reform: The Gaidinliu Movement and the Heraka in the North Cachar Hills," South Asia: Journal of South Asian Studies 30, no. 3 (2007): 500.
⁴ Longkumer connects the religious reform to broader socio-economic contexts. See: Longkumer, "Religious and Economic Reform," 504-505.
⁵ The understanding of Heraka as a rational enhancement and its promotion of moral virtues are core aspects of the faith. See: Longkumer, Reform, Identity and Narratives of Belonging, 90-95.
⁶ The attributes and role of Tingwang as the supreme creator are foundational to Heraka theology. See: Longkumer, Reform, Identity and Narratives of Belonging, 85-88.
⁷ The role of Haipou Jadonang and Rani Gaidinliu in initiating and continuing the reform, particularly the abolition of animal sacrifices, is well-documented. See: Longkumer, "Religious and Economic Reform," 500-501.
⁸ The practical implications of Heraka's adoption and the significance of the Kalumki in defining religious community are explored by Longkumer. See: Longkumer, Reform, Identity and Narratives of Belonging, 95-98; Longkumer, "Religious and Economic Reform," 505.
⁹ The connection of festivals to agricultural cycles and their social function are characteristic of indigenous religions. See: Longkumer, Reform, Identity and Narratives of Belonging, 100-105.
¹⁰ The belief in rebirth and its implications for moral conduct and salvation are integral to Heraka's worldview. See: Longkumer, Reform, Identity and Narratives of Belonging, 88-90.
¹¹ The nuanced position of Heraka amidst competing identities is a significant argument in Longkumer's thesis. See: Longkumer, Reform, Identity and Narratives of Belonging, 157-160.
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