Humanitarian Quandary: Mourning, Violence and Precarity in Easterine Kire’s Bitter Wormwood https://doi.org/10.5281/zenodo.12671269

Humanitarian Quandary: Mourning, Violence and Precarity in Easterine Kire’s Bitter Wormwood

https://doi.org/10.5281/zenodo.12671269

Author(s): Deepika R Nair, Sreya R Nair
& Dr. Indu B

DOI: https://doi.org/10.5281/zenodo.12671269

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Volume 15 | Issue 3 | June 2024

Pages: 169-183

 
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The Criterion: An International Journal in English Vol. 15, Issue-III, June 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Humanitarian Quandary: Mourning, Violence and Precarity in Easterine
Kire’s Bitter Wormwood
Deepika R Nair
Department of English,
Amrita Vishwa Vidyapeetham,
Amritapuri,
India.
Sreya R Nair
Department of English,
Amrita Vishwa Vidyapeetham,
Amritapuri,
India.
&
Dr. Indu B
Department of English,
Amrita Vishwa Vidyapeetham,
Amritapuri,
India.
Article History: Submitted-30/05/2024, Revised-20/06/2024, Accepted-23/06/2024, Published-30/06/2024.
Abstract:
This article investigates a humanitarian quandary portrayed in Easterine Kire’s historical
novel, Bitter Wormwood. It aims to analyse the influence of suppressed mourning on the
motivations and behaviours of the characters depicted in the novel and how it contributes to the
perpetuation of violence, exploring the impact of silenced grief and the intergenerational
transmission of precariousness. The paper examines the longstanding issue between India and the
state of Nagaland, which has not been resolved even decades after the nation’s independence.The
article seeks to illuminate the contested ethical relationship between the mainland and the
periphery by drawing on Judith Butler’s view of precarious lives. By exploring the connection
between suppressed mourning and violence, we gain a nuanced understanding of the dynamics of
the perpetual cycle of precarity and the potential for healing.
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Humanitarian Quandary: Mourning, Violence and Precarity in Easterine Kire’s Bitter Wormwood
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https://doi.org/10.5281/zenodo.10448030
Keywords: Indo-Naga conflict, Precarity, Precariousness, Relationality, Mourning,
Violence, Vulnerability.

Throughout the past, India has been experiencing internal turmoil concerning the autonomy
of marginalised populations who are often excluded from national affairs except during elections
or instances of political unrest in their regions. Nagaland is a notable example, as the state has seen
multiple movements, advocating for separation from the Republic of India. The Nagas, an
indigenous community in North East India, first came under foreign rule when the British
colonised their territory in the 19th century. Following India’s independence from British colonial
rule, Nagaland came under Indian governance and has grappled with issues concerning self-
determination and sovereignty through various separatist movements and calls for freedom from
the Indian government (Kikhi, 2009). Easterine Kire, a well-known writer from Nagaland, brings
a unique perspective to her historical fiction. Her literature delves into the extensive cultural
legacy, history, and present-day concerns of the Naga community, showcasing her profound
understanding and personal connection to the subject matter. Kire’s decision to craft historical
fiction demonstrates her dedication and commitment to chronicle the rich and complex history of
Naga culture. Kire provides readers with a grasp of the complexities of Naga society and the effects
of colonialism, conflict, and societal upheaval on the region by skillfully incorporating historical
events and figures into her novels. The novel Bitter Wormwood by Easterine Kire begins with
Mose, witnessing a violent outbreak in Nagaland in 2007, delving into Mose’s life story through a
flashback. Born in a paradisiacal village, Mose encounters the arrival of the Indian army and the
devastating conflict that shatters his world. He experiences the loss of loved ones and becomes
embroiled in the Naga struggle for independence, facing a recurring cycle of violence. The novel
delves into Mose’s desire to relive past times while reflecting on the prolonged conflict that affects
humanity and people’s yearning for freedom from oppression. The analysis of repressed sorrow in
Easterine Kire’s Bitter Wormwood will be examined using the theoretical framework presented in
Judith Butler’s Precarious Life: Powers of Mourning and Violence. The work reflects Butler’s
response to the post-9/11 attack and the ongoing policies of sustained warfare, advocating for a
deeper understanding of how mourning and violence can potentially foster unity and the pursuit of
global justice. The theoretical framework employed in this study centres on chapters two and five.
The framework centres around Butler’s notions of the interconnectedness of vulnerability, loss,
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and violence, representing how individual characters’ experiences with suppressed mourning in
“Bitter Wormwood” shape their motivations and actions, contributing to the cycle of precarity
within the narrative. Additionally, Easterine Kire’s Bitter Wormwood will be analysed to show
how silenced grief and exposure to vulnerability and loss seek to mitigate via violence, ensuing a
perpetual cycle of precarity. The methodology adopted involves a qualitative analysis of
Precarious Life: Powers of Mourning and Violence by Judith Butler with Easterine Kire’s Bitter
Wormwood. A detailed analysis of Bitter Wormwood is carried out to explore themes of suppressed
mourning, violence, and precarity. Following this, essential ideas from Butler’s work are utilised
to interpret and place Kire’s story within a broader context. A comparative approach explores how
Kire’s depiction resonates with or differs from Butler’s concepts concerning repressed mourning,
violence, and the endless cycle of precarity.

Human inability to openly grieve due to societal pressures or persistent conflict results in
an elevated state of vulnerability. Butler argues that unprocessed grief festers into anger and
despair, perpetuating a cycle of precarity, making individuals trapped in it more susceptible to
violence. By drawing connections between suppressed mourning and human behaviour, the claim
is made that acknowledging and processing grief is a crucial step towards breaking free from this
cycle. Only by confronting the scars of loss can individuals and communities chart a path toward
peace and healing.

In 1950, Mose witnessed the Indian Army trucks pull into their hometown. He saw India’s
massive army violently suppressing the non-violent protests led by the Naga National Council –
“for the first time in Mose’s life, he felt fearful of the future” (Kire 55). Throughout his life, he has
witnessed numerous assaults of violence and fatalities in his village. The village assembly’s effort
to collect the thumbprints of every supporter of a free Nagaland and deliver the plebiscite to the
prime minister worsened the already dire situation in the region – “Curfew became the order of
the day” (Kire 56). The 1952 election in Nagaland faced resistance from the Nagas, and a second
election included a significant military presence and coercion of villagers to deposit their votes at
gunpoint.

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His initial response to the loss of his grandmother was grief and disbelief, followed by
blind rage. Unable to act for justice, he slips into physical responses like numbness or aggression
as a defence against overwhelming pain. Fueled by a desire for revenge, Mose avoided dealing
with his sorrow entirely. This is where the concept of “banish melancholy” (Butler 29) comes into
play. Butler criticises the idea of denying sadness or mourning and argues that attempting to
eliminate melancholy does not effectively address one’s grief but rather strengthens it. Radio
broadcasts and media coverage commonly provide a space for communal mourning, recognise
shared losses, and promote community solidarity. The absence of attention to the suffering of the
Naga people suggests a disregard for their experiences and anguish. This silence deprives Mose
and his peers of recognition and impedes their capacity to cope with emotions without an avenue
to express their grief.

Vilau and Khrienuo’s experiences portray how society’s actions can impact the individual
psyche. Traits like sovereignty, resilience, courage, violence, and revenge characterised Mose’s
society and shaped the expectations placed on its members. Living amidst constant conflict and
sorrow, Khrienuo carries the burden of unexpressed grief. Societal norms expect older women to
remain emotionally controlled, leading her to conceal her profound sorrow at losing her only son
while portraying unwavering strength. Her advice to Vilau, her grieving daughter-in-law,
emphasises resilience: “If life is hard to you, you simply harden yourself so its griefs are easier to
bear. That is the only way to meet it” (Kire 22). Family is of utmost importance to Khrienuo. She
suppresses her grief to maintain normalcy and strength for Mose. When Vilau falls apart after her
husband’s death, Khrienuo takes on the responsibility of caring for Mose. Khrienuo embodies
consistent strength and bravery within a cultural context that emphasises stoicism and resilience
in the face of adversity, leading individuals to internalise their pain instead of openly expressing
it, asserting the lack of complete autonomy concerning one’s body, which is a socially constructed
entity, shaped within the framework of societal impact and connections. Khrienuo lays the
groundwork for Mose’s yearning for freedom and willingness to fight by asserting that Nagas are
distinct from India and should not be forced to assimilate.

Vilau mourns her husband for an extended period, receiving support from Khrienuo and
the community. However, Khrienuo’s tragic demise leaves Vilau without a pillar of support. The
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fear and pressure to be resilient due to surrounding conflict hinder her ability to express her
emotions. Societal expectations exacerbate her emotional turmoil, potentially manifesting physical
decline and premature ageing. Mose’s decision to join the resistance deepens her sense of isolation
and vulnerability, highlighting the detrimental effects of unresolved grief on mental as well as
physical well-being.

Experiences of grief and loss unveil the primal need for dependency and connectivity with
others. This primal need is influenced when an individual experiences a setback, especially if it is
a loss of a relationship that makes them what they are and provides them with a sense of belonging.
This confusion makes them undergo an emotional and mental metamorphosis, which takes the
form of a hasty decision, resorting to extreme measures to ease their suffering and pain brought on
by the loss.

Mose struggles with internalising his suffering, which leads to feelings of shame, guilt, and
self-blame. He questions if he can keep his mother and others safe and feels pressured by societal
expectations. Butler contends that identity is not fixed but rather subject to change. Challenging
circumstances disrupt our sense of self, despite our attempts to preserve it. Enduring numerous
losses and demands simultaneously, Mose experiences a shift in his perception of self that
transitions his grief into rage, strengthening his resolve to join the Underground. According to
Butler, individual autonomy is impossible; the body is not solely a private entity; it has a public
dimension. It is subject to the scrutiny of others, open to touch, violence, and societal influence.

Moses’s clan is being subjected to similar dispossession. The Indian army destroyed several
Ao and Sema tribes, raped women, and slaughtered gaonburas and innocent individuals. Despite
the Naga Council and Freedom movement’s efforts for peaceful dissolution from India, their
attempts yielded no results. Instead, their efforts resulted in unintended consequences whose
victims were innocent Nagas. The extremity of their suppressed narratives and silenced grief not
only added to their dehumanised existence but, furthermore, played a significant role in
orchestrating the violence. The insurgent Naga Army – Underground was formed to put resistance
against the Indian Army. However, the latter resorted to killing Naga soldiers and their relatives
to instil fear and prevent others from joining the Undergrounds. With the emergence of the
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Undergrounds, nationalism and military brotherhood shored up, exposing the human effects of
violence.

Educated and uneducated young men in their twenties secretly joined the Underground
because of the shootings and injustice. The abuse against the Nagas sparked widespread public
outrage as they watched the slain bodies of their clan members being mocked and displayed in
public. They were gripped by fear and a sense of helplessness. The absence of news coverage of
the unconscionable events in Nagaland contributed to the state’s isolation from mainland India, to
which it was forcibly attached. This detachment from reality contributed to the perpetuation of
violence.

Nagaland is often depicted as the land of warriors. However, this portrayal is a
misrepresentation influenced by colonial perceptions of ‘feuding communities’, where men are
mistakenly characterized by their purported love for war. Kire challenges the colonial perception
in Bitter Wormwood and offers the view of pre-colonial Naga folklore and narratives. She
represents the Nagas’ identity as rooted in their warrior culture, rejecting the myth of feuding
communities. Nevertheless, the Indo-Naga conflict began with peaceful resistance to Indian
occupation before escalating to a full-scale violent war. The Naga Nation Council (NNC) was
founded in 1946 to establish Independence for Nagaland. The failure of peace talks and heightened
military oppression consequently led to the emergence of the Naga Army – Underground –
launching an armed resistance against the Indian Army, which lasted for decades, resulting in
numerous deaths and the displacement of thousands.

Sircar’s nuanced study discloses the Nagas’ use of military and indigenous narratives,
influenced by their experience with the Japanese invasion during World War II along with the
British. They use this military knowledge to craft the basis for forming their political identity in
opposition to the Indian state and they make use of the secessionist movement to claim
independence. Their military identity juxtaposes their indigenous identity, which aligns with the
Herderian notion of individuals being united by a common culture. This intertwining of military
and indigenous strategies of the Nagas aided them in asserting their political identity and claim for
independence from India.
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Building on Sircar’s point, Mose and Neituo share a strong bond shaped by their
experiences as Nagas. Neituo’s decision to join the Underground was motivated by friendship and
witnessing the suffering inflicted on his people by the Army, reflecting his loyalty to Mose and
commitment to their community’s fight for justice and freedom. Witnessing constant suffering in
Nagaland left Neituo grappling with deep grief and anger, while Mose’s tragedy may have
resonated with Neituo’s repressed feelings, offering an outlet for his emotions.

The Indian Army’s aggression was dismissed due to the dehumanised status of the Nagas,
propelling the sanctioning of their violent response and their assertion for independence.
Inevitably, the derealisation of the Nagas played a pivotal role in reinforcing violence executed by
the Indian army. At the same time, Nagas’ resorting to violence is a response to an act of repulsion
and recognition. The absence of gratification of primal needs for grief and loss caused a reaction
wherein the bereaved and marginalised opted for violence as a defence mechanic reaction.

The lack of justice, double standards by the state, the failure of resistance to peace, and the
aggression faced by the Nagas from the Army resulted in a cycle of violence. Violence manifested
as a recourse to last resort in their attempts to be heard and seen. The culmination of their military
and indigenous narratives in the novel set off a period of unrest that marked the beginning of a
decades-long cycle of precarity, trapping the Nagas in a perpetual cycle of fear, mourning and
violence.

Facilitating as a catalyst, suppressed mourning contributes to perpetuating this cycle by
denying the ‘unreal’ Nagas any opportunity to process and mourn their grief fully. This
suppression leads to the depoliticising of their experiences of grief and the recognition of relational
bonds and ethical responsibilities. The denial results in the dehumanisation of specific lives and
the persistence of silenced grief, reinforcing vulnerability and the onset of the precarious cycle of
unacknowledged losses within the socio-political milieu.

The recollection of a young boy’s vow to avenge the murder of his brother, as his cultural
obligation, etched in Mose’s memory; the village men mobilising to search for the missing men
and women; the untimely demise of Mose’s grandmother, Khirenuo, instigated Mose to resort to
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violence. The distressed condition of the vulnerable and the marginalised communities compels
them to engage in violence. Their suppressed grieving further reinforces their community’s
perpetuation of an endless cycle of precarity. These events highlight the complex and multifaceted
nature of conflict, where cultural, social, and historical factors intertwine, leading to cycles of
violence and insecurity, emphasising Levinas’ idea that “the humanity of man – rupture of being”
(Butler 132) reveals that violence is a core human vulnerability that leaves them powerless and at
the whim of others’ desires. This state of vulnerability comprises socio-political environments
wherein violence is normalised and options for self-defence are limited.

Butler’s emphasis on ‘mourning’ in Precarious Lives offers a nuanced understanding
towards mourning the lost lives because of violence. She considered it mandatory to realise the
pain and sensitivity of oneself and others to achieve healing. Analysing Mose as the Other, through
her interpretation of Levinas’ concept of ‘face’, the boy responded to the claims of his clan’s
suffering, specifically towards the unjust death of his grandmother. As the Other, Mose cannot
reject the call of the ‘face’ of these claims, which asks him to stop the chaos and disorientation of
their community. The face represents a complete state of “precariousness and defencelessness”
(Butler 134). Such a state of ‘face’ represented by the dire state of his nation and the familial loss
urgers the Mose, the Other, with a temptation to kill or to call peace. Nonetheless, he cannot let
the ‘face’ continue to suffer, which would make him an accomplice in their suffering.

Men as young and younger than Mose stand on the precipice, choosing between ethical
responsibility and the primal need to resolve the unrest through violence. Violence becomes a more
straightforward answer to their troubles as the sheer vulnerability of the ‘face’ of the Other triggers
a murderous temptation. In the initial months after his grandmother’s death, Mose struggles with
the ambiguity of his ethics and moral authority; unable to mourn owing to the disoriented
circumstances, surrounded by murder, torture, and rape, he decides to join the insurgent army, to
end the unrest and establish peace, an ethical struggle between self-preservation and awareness of
their vulnerability.

Life in Underground is cognitively demanding and psychologically taxing time for Mose.
Being in hiding and lacking the upper hand in the Indo-Naga conflict, the normalcy of their lives
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was lost. Mose realised the risk he and his family took after joining the Underground. If caught,
the Indian Army would not just torture him, but they would also kill his family. The members of
the Underground were to lose all connection during this time; throughout his time in the
Underground, he only got to speak with his mother once. Much of his time was consumed by
rigorous and hardcore training, and they felt helpless when they heard reports of the death count
and instances of rape.”. Their missions were to raid the police posts and Indian Army patrol camps
to collect ammunition. Their strategy was always to be on the defensive, as attacking would mean
their enemy torturing the villagers. Despite their disadvantage, their bond towards their ancestral
land and their determination kept them going.

While making claims upon the Other to save them, ‘face’ gives them a “divine prohibition
against killing” (Butler 135). Butler’s theorisation of the concept of face, asserts that humans’ first
instinct is to kill under the precinct of danger because “I must defend myself to preserve my life”
(Butler 136). This contradicts Levinas, who strictly rejects murder in the name of self-preservation.
Nonetheless, she claims this instinct to be a defence mechanism born out of ethical anxiety:

“Frightened for his own life, but anxious he might have to kill”. There is fear for one’s
own survival, and there is anxiety about hurting the Other, and these two impulses are at
war with each other, like siblings fighting. But they are at war with each other on order not
to be at war (136-138).

All these characteristics are exhibited by Mose and many of those who are part of the
Underground. The ambiguity they experience is not only individualistic but rather collective.
Mose wars against his enemies and becomes a witness to eliminating spies. He and Nietou are
utterly overwhelmed and find it challenging to comprehend and process what they are
experiencing. These experiences make them both rethink their choices of joining the Underground.
They joined the Underground to put rest to the unrest. However, the violence they witness and the
need to terminate spies spark ambiguity in their minds. They must let go of their self-preservation
instincts and vulnerabilities as the Other to respond to the call of the face. However, their
experiences cause them to reevaluate their decisions thus far. Both realise, “It’s a vicious cycle
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that keeps repeating itself. The cycle of abuse. Those who are abused repeat their abuse on others”
(Kire 173).

Acquiring agency, identity, and perspective is crucial for non-violent reactions; this draws
parallels between individual psyche and community politics. Neilhounuo’s decision to join the
Underground is her discretion. Her decision to stay with the resistance, leaving her ailing father
behind, highlights the conflict between personal needs and collective struggle. Her commitment
to the cause showcases her strength and priority towards the liberation of her people. Personal
experiences influence various interpretations of vulnerability. “When a vulnerability is recognised,
that recognition has the power to change the meaning and structure of the vulnerability itself”
(Butler 43). When Mose joins the underground, he prioritises retribution and his people over his
family due to his perception of vulnerability. After learning about his sick mother and starting a
family of his own, he becomes unwilling to risk harm coming towards them at any cost. Ultimately,
he faces threats from his own people, representing another form of vulnerability altogether.

Mose has familial ties with Vilau and Khrienuo, while Neitou shares a public space with
them. They both connect with Neilhounuo due to their shared experiences in the Underground.
Despite personal experiences of loss, all Nagas are bound by a shared suffering influenced by their
cultural and regional background. Butler’s concept of relationality attributes to the
interconnectedness of all Naga lives: “If my fate is not originally or finally separable from yours,
then the “we” is traversed by a relationality that we cannot easily argue against; or, rather, we can
argue against it, but we would be denying something fundamental about the social conditions of
our very formation” (22-23).

Being relational means being fundamentally open to others and exposed to their influence
and impact. This leads to precariousness in individuals, an inherent vulnerability exacerbated by
specific social and political arrangements that result in a lack of social safety net, leaving
individuals and collective with limited access to resources and support systems. The correlation
between precariousness and suppressed mourning originates from the experiences of loss and its
repercussions on the individual and the collective.

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Neibou witnessed the brutality of the Indian military and experienced the devastating
effects of factionalism within the Naga community. Despite numerous challenges, he managed to
complete his education. He moved to Delhi for higher studies, where he encountered racism from
fellow students and stood up against insults towards Northeast women, resulting in a physical
altercation. Neibou’s empathy for suffering Northeasterners in mainland India stems from
relationality, highlighting the double burden of facing violence within his community and racism
outside of it. Neibou lives in continual fear of discrimination, leading to depression, anxiety, low
self-esteem and hopelessness. The absence of legal recourse and negative media representation
exacerbates his sense of vulnerability and isolation. Neibou represents the burden of
intergenerational trauma through these experiences.

Butler posits that socio-political and economic structures deem some losses more
mournable than others Certain lives receive high protection while others do not. Butler emphasises
how racial differences intersect with culturally constructed notions of “normal” or “acceptable”
human identities. Butler notes a lack of mourning for the losses experienced by the marginalised –
the Nagas due to cultural differences from the mainland, and Kire references large-scale rape
against Northeast women in Delhi during Neibou’s time there: “Today it is a rape; another day it
is a stabbing; how are we expected to believe that we are Indians when all this racism goes on?
We are last served in a restaurant and cheated by taxis, autos, and rickshaw pullers. Why do they
treat us differently from other Indians?” (Kire 208).

Although the circumstances of Mose and Niebou cannot be compared, the matter of
contemplation cannot be ignored. Mose’s circumstances prevent him from expressing his grief
upon the death of his grandmother, and in the moment of rage and sorrow, he decides to join the
Underground. The unaddressed pain and frustration manifested as violence because of his de-
realised existence. Neibou was given the space to address his grief and mourn his loss, which
allowed him to make ethically and morally responsible decisions. His conversation with Himat, an
ex-serviceman who was posted in Nagaland in 1961, conveyed that soldiers in the Naga war zone
were as young as Neibou himself. They had to war against their people, the Nagas, who were,
after all, Indians. The death of fellow soldiers drove them to madness, which is probably why they
lost their humanity and committed military atrocities.
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Kire, providing a dual perspective on the Indo-Naga conflict, confirms that violence played
both the role of perpetrator and victim. In the times of the conflict, the death rate of both the Indian
soldiers and the Naga insurgents were similar. The distrust and the affliction of violence caused
both sides to lose their humanity and blinded them to the horrors they were committing.
Unfortunately, both of them were warring against each other for the exact cause – peace. However,
aggression blinds everyone and everything. The lack of distrust led to the regression of discourse
for the Nagas. Their failure to recognise vulnerability continued the war for decades. Even after
the Peace Mission was signed, vulnerability never left Nagaland. It was passed down to the
subsequent generation in a manner akin to the bequeathal of an inheritance.

Butler argues that successful mourning leads to profound and unpredictable changes in an
individual. The “transformative effect of loss” described by Butler “cannot be charted or planned”
(Butler 21). Mose’s response to loss gradually leads him from violence to rationality. At the same
time, Neibou undergoes a swift transformation from grief and desire for revenge to choosing
reason over violence when realising that repaying violence with violence is futile and would only
lead to more loss and bloodshed. The unpredictable emotional “waves” prompt these spontaneous
decisions. Neibou chooses peace over violence, becoming a symbol of strength and hope, showing
a way to break the cycle of violence and build a better future for his community. He believes that
the Nagas should no longer allow themselves to be defined and restricted by this conflict, as it only
complicates their lives unnecessarily. After Mose’s death, tensions ran high within the clan as
members began planning revenge; however, Neibou sought intervention from the village council.
Although initially inclined towards seeking revenge, his grandfather taught him that engaging in
war is about self-protection rather than imposing one’s will on others.

Unexpressed sadness can worsen vulnerability under challenging circumstances,
significantly when mourning is suppressed due to experiences of violence or societal expectations.
This suppression hinders individuals’ ability to communicate their grief openly and leads to
repressed emotions like rage and hopelessness. Dealing with personal loss within a climate of fear
forces people to make tough choices. Recognising the impact of unacknowledged grief on
motivations and behaviours is crucial for disrupting this cycle and fostering security and stability.
Butler’s concept of vulnerability becomes essential here – acknowledging vulnerability in the face
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of loss opens up to healing and connection, breaking free from the cycle of violence toward a more
secure future.
Mose chooses peace, but peace does not choose him. He continues to live a precarious life
and is tragically shot by one of the faction members. Despite his choices, he lived a life unable to
escape from the cycle of precarity. The Nagas have lived in precarious conditions for many years.
Unintentionally, they pass down the instability from generation to generation: Neibou’s
experiences in Delhi speak volumes about the lack of awareness regarding the Indo-Naga conflict.
The death of Mose leaves a heavy impact on his ethical responsibility to avenge his grandfather’s
death or to forget and forgive. Ultimately, Neibou chooses peace, believing that they have let the
conflict define them: “we have been colonised by it and its demands on us” (Kire 236).

Niebou recognises his vulnerability, which gives him the confidence to talk about the
reality of the Indo-Naga conflict and the current circumstances of his hometown, Kohima. By
revealing his vulnerability, he enables his friends and family to empathise with him and recognise
his limitations. He comes to terms with the fact that he cannot take the law into his own hands to
avenge his grandfather’s murder. On the other hand, unrecognised vulnerability has the exact
opposite effect. The factions in Nagaland provide a perfect example of such circumstances. The
violence adopted by the factions not only broke the unity among the Naga tribes but also created
a drift between India and Nagaland. Butler criticises the United States’ approach to the War on
Terror in Precarious Lives. According to her, the violence feared by the US is the very violence it
generates through its declaration of war. It characterises its response to terrorism as a “paranoid
victim” (Butler 150) mentality. By doing so, the US perpetuates a cycle of violence and lack of
security. In the context of Bitter Wormwood, this syndrome in no way realises their experiences
but only questions their methods of resorting to violence in the name of vengeance and lack of
justice. As demonstrated by Niebou, taking a step back from immediate retaliation and considering
alternative strategies may prove more effective in achieving justice and long-term stability.

Niebou’s experiences showcase a glimmer of hope for breaking free from the perpetual
cycle of precarity. His experiences provide a strong foundation for ethical reflection, leading to
feelings of humility, vulnerability, impressionability, and dependence, which in turn deepen our
understanding of ethics.. Through his exposure in Delhi and hearing the Indian perspective on the
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Humanitarian Quandary: Mourning, Violence and Precarity in Easterine Kire’s Bitter Wormwood
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Indo-Naga conflict, Niebou finds a platform to express his silenced grief, pain, frustration, and
wrath, giving way to releasing his intergenerational trauma by discerning the need to find human
solutions to issues that are “engendered by political conflicts” (Kire 209).

The phenomenon of precariousness causes a persistent sense of unease and discontent. It
produces anxiety and fear about both the present and the future, which unsettles those experiencing
it.. The precariat, a social class lacking a social safety net and experiencing uncertainty about the
future, struggles differently than any other class. They lose all their fundamental rights- civil,
cultural, economic, and social, which demand immediate attention and action to secure them from
further disenfranchisement. It is not only essential but also urgent to protect the precariat through
policies that prevent their dehumanization.

Suppressed mourning and violence trigger the unbreakable cycle of precarity, which is a
double-edged sword. If suppressed mourning and silenced grief are not healed or addressed, they
can lead to violent retaliation and a series of repercussions. If they are not resolved quickly, they
may spiral out of control, leading to circumstances like those of the factions in the novel, who
battle with their ethics while justifying war and inflicting violence on ordinary people. These
repercussions also lead to racial and linguistic discrimination, where Nagaland is seen as the
periphery and India as the mainland. Resulting in the Nagas being “Indian but not Indian enough.”

The power of ethical reflection can profoundly impact shaping one’s understanding of
complex issues. It is necessary to recognise that suppressed mourning and suffering are not the
only factors that lead to violence. It is often the result of dire circumstances of living between
terrible conditions and enduring severe injuries, which create a sense of despair and perpetuation
of a precarious cycle. Addressing these root issues is a solution towards breaking this cycle that
leads to violence and the onset of the precarious cycle.

Exploration of Bitter Wormwood through the Butlerian theory of precarity and
precariousness fosters empathy and understanding. It raises awareness of the psychological scars
of dehumanisation and violence fuelling a perpetual cycle of precarity. Providing humanitarian
solutions, this study has opened the door for further exploration of analysis of the characters in the
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novel for a deeper understanding of performativity and precarity through the dynamics of gender,
power and ethical responsibility. Studying similar texts will provide more political and economic
solutions for future recognition and care to replace exclusion and violence. Within this study, we
have adhered to safety guidelines by avoiding unethical and socially inappropriate language. It
eschews insensitivity and controversy and strives to be informative and thought-provoking; it does
not condone or justify violence, hate speech, or discrimination.

Works Cited:
Butler, Judith. Precarious Life: The Powers of Mourning and Violence. Verso, 2004.
Easterine Kire. Bitter Wormwood. Zubaan, 2012.
“KEEPER of STORIES: Critical Readings of Easterine Kire’s Novels Edited by KB Vieo Pou.”
MorungExpress,
morungexpress.com/keeper-of-stories-critical-readings-of-easterine-
kires-novels-edited-by-kb-vieo-pou.
Kikhi, Kedilezo. “What Ails the North-East? Challenges and Responses.” Sociological Bulletin,
vol. 58, no. 3, Sept. 2009, pp. 90–110, https://doi.org/10.1177/0038022920090303.
Accessed 10 Jan. 2024.
“Nagas in India.” Minority Rights Group, minorityrights.org/communities/nagas/.
Sircar, Sushmita. “Military Cosmopolitanism and Romantic Indigeneity: Crafting Claims to
Statehood in Kiran Desai’s the Inheritance of Loss and Easterine Kire’s Bitter
Wormwood.” The Journal of Commonwealth Literature, 29 Jan. 2020, p.
002198941989730, https://doi.org/10.1177/0021989419897306. Accessed 3 Jan. 2024.
Phillips, Katherine. The India-Naga Conflict: A Long- Standing War with Few Prospects of
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www.humanrightsinitiative.org/publications/nl/articles/india/summer2004.pdf.

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