THE NAGALAND Liquor Total Prohibition Act (NLTP) of 1989, whose aim was to curb alcohol consumption and its associated social ills, has been in effect for over three decades. Its proponents, including the Nagaland Baptist Church Council (NBCC) and organizations like the Naga Mothers’ Association (NMA), argued that prohibition would address issues such as domestic violence, social unrest, and the preservation of Christian values. Today, however, the realities on the ground paint a very different and more complex picture than the one envisioned by the proponents of the legislation, which is why it is necessary to reassess the Act’s impact on Naga society.
Alcohol, specifically rice beer, was an integral part of Naga culture and social life going back to time before written history. It was part of not only traditional rituals and ceremonies but the regular diet of the people. It was normal for men and women of all ages to consume rice beer. However, with the arrival of American missionaries in the late 19th century, total abstinence from alcohol became a condition for Christian baptism and church membership. It helps to recall that this precondition for Nagas becoming Christian owed its origin to the temperance movement in the United States, more specifically and immediately, to the 1890s Anti-Saloon League’s campaign for national prohibition. By 1900, it was reported that “one in every ten Americans had signed a pledge to abstain from drinking”; and by 1910, the majority of the states in the US had enacted prohibition laws (Andrew Francis-Tan et al. 2018). The movement reached even British India at the turn of the century with the formation of the Pioneer Total Abstinence Association in 1898. So when the 1947 prohibition of rice beer was enforced in Naga society through the influence of the church, a significant cultural shift had taken place. It is important to recognize that the push for legislation prohibiting all forms of alcohol in Nagaland, which culminated in the 1989 NLTP, belongs with the history of the temperance movement in the United States whose mission the missionaries brought to the Naga Hills.
The original intentions behind the NLTP Act were well-placed. They were rooted in safeguarding Naga society from the perceived dangers of alcohol consumption. Churches, particularly the Nagaland Baptist Church Council, were instrumental in advocating for prohibition, viewing it as a means of protecting the moral fabric of the Naga people. They associated alcohol with negative social outcomes such as violence, addiction, and a departure from Christian values. The Act was seen initially as a success, as it aligned with the NBCC’s vision for a Christian state.
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However, the realities of contemporary Naga society reveal a different outcome. Despite the ban, liquor remains easily accessible, fuelling a black market that thrives on the state government’s inability to enforce the law effectively. Women who were once considered the primary beneficiaries of the ban are facing alcohol-related harassment, extortion, even violence, and some are actively involved in the illegal liquor trade. A study by W. Awungshi (2024) highlights how women have become targets for unofficial “tax” collection by pressure groups. This is a consequence of the unregulated black market that followed the total prohibition law.
The rise of an illegal alcohol trade has been one of the most significant unintended consequences of the NLTP Act. Instead of stopping alcohol sales and consumption in the state, the ban drove them underground. This black market has led to the proliferation of adulterated alcohol, resulting in serious health risks and, in many cases, deaths due to poisoning. The state has also experienced significant economic losses, with an estimated Rs. 200 to 300 crores in annual revenues going to the coffers of the neighbouring states where alcohol is legal. This economic loss is further compounded by the inability to regulate or control the quality of liquor sold in the state. While prohibition was meant to protect public health, it has paradoxically resulted in the opposite, with unregulated, dangerous substances flooding the market. As Libenthung Murry (2024) notes, the Act has also fostered corruption, as authorities are bribed to turn a blind eye to the illegal trade.
An important aspect of the conversation around prohibition is its relationship with mental health. Studies have shown a link between mental health issues—such as stress, anxiety, and depression—and substance abuse, including alcohol. In Nagaland, where mental health resources are scarce, individuals may turn to alcohol as a coping mechanism. The NLTP Act, however, focuses solely on banning alcohol without addressing the root causes of alcoholism.
There is a growing need for a more nuanced approach that includes mental health support as part of the solution. But prohibition, in its current form, treats alcohol consumption as the primary problem, while ignoring the socio-economic and psychological factors that drive people to drink. Clearly, addressing these issues holistically would prove more effective in reducing alcohol dependency than simply banning the substance.
The imposition of prohibition has also led to a disconnect between Naga traditions and contemporary society. Rice beer, once a happy nutritional beverage and a significant cultural symbol, has been demonized, and public debate about alcohol often ignores the broader cultural importance of what used to be an integral part of traditional social life. Many Naga scholars criticize the strict imposition of abstinence, arguing that it reflects a lack of understanding of the Naga way of life by the early missionaries. In the modern context, Nagas have become more globally connected and generally mature, and they, like other people in the rest of the region, are capable of making informed decisions about alcohol consumption, as evidenced by the thousands of Nagas who live and work outside the state where alcohol is legal.
The point being that NLTP Act has been in place for over 35 years, and it is becoming increasingly clear that its enforcement is both challenging and ineffective, to say the least, even counterproductive according to some. Either way, the question at issue now is whether or not the continued prohibition serves the best interests of Naga society. Some key questions to consider include:
– Is banning liquor truly effective in reducing alcohol-related harms in the state?
– Why are churches and organizations still resistant to lifting the NLTP Act, despite its evident flaws?
– Are there deeper socio-economic or political factors at play, such as neighbouring states benefiting from the continued ban?
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Revisiting the Act in light of these questions could lead to more balanced, realistic, and effective policies. Some potential solutions include:
1. Regulation in place of Prohibition: Legalizing and strictly regulating alcohol sales could allow the government to monitor quality and reduce the risks associated with adulterated products. It would also generate significant revenue for the state, which could be used to fund public health and educational initiatives. Make selling and serving alcohol to minors illegal; make drinking while under the influence of alcohol punishable by law. Device strict enforcement procedures to implement these laws.
2. Mental Health Support: Acknowledging the connection between mental health and alcoholism is essential. Addressing mental health issues directly could reduce the demand for alcohol as a coping mechanism.
3. Public Health and Awareness Campaigns: Rather than relying on prohibition, the state could implement public health campaigns focused on responsible drinking and the dangers of excessive consumption. This could help shift the conversation from criminalization to education.
4. Cultural Sensitivity: Revisiting the cultural significance of traditional alcoholic beverages like rice beer could help reframe the conversation toward acknowledging the historical and cultural contexts of alcohol consumption for Naga people, thus leading to a more nuanced and respectful policy.
5. Addressing Corruption and Enforcement: The black market that has grown under prohibition is a direct consequence of weak enforcement and corruption. Strengthening governance and law enforcement while addressing these systemic issues could help reduce illegal alcohol trade.
The NLTP Act, while enacted with good intentions, has not succeeded in achieving its goals in contemporary Nagaland. Instead, it has led to unintended negative consequences, including the rise of a black market, health hazards from adulterated liquor, and economic losses. As Naga society continues to evolve, there is a growing need for a more pragmatic and holistic approach to alcohol policy, one that considers the cultural, economic, and mental health aspects of alcohol consumption. Revisiting the Act and considering alternatives such as regulatory laws, public health initiatives, and mental health support could provide a more sustainable solution for Nagaland.
(Prof. Zuchamo Yanthan teaches at School of Social Sciences, IGNOU, New Delhi. He may be reached at zuchamo@gmail.com)
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