Dr Asangba Tzüdir
Internet and social media have come to ‘rule’ our lives and it has become a difficult proposition to think of a life without internet and social media especially in this age of information and technology. With the advent of social media, many initially thought about how to live with social media. Today, like social media is encrypted in the DNA, a social media user cannot think of a day without it.
Besides other things, social media has become a platform to voice concerns and the many frustrations. It has also led to the emergence of keyboard warriors. The need for translating keyboard activism into praxis has been long felt and though certain positive ‘movements’ are seen, the status of virtual activism has continued to a large extent. Even the level of ‘activism’ is very selective and the responses depend on the nature of the issue.
For instance, stories or issues related to corruption and unabated taxation will get a lot of ‘likes’ and ‘quick reactionary condemning comments’ but serious issues that create dilemmas or those that require critical thinking and discussion hardly find response. Rhetroically, ‘the PM sneezing becomes a breaking news discussion.’ This is mainly the reason why social media has failed to positively contribute to the larger winding discourse on issues confronting Nagas. As a footnote, the inability to think critically and to think differently out of the box somehow points to the present education system.
Further, an article by KK Sema titled “Pan-Naga Hoho under framework agreement” appeared in the local dailies on 16.09.17. In response, two follow up articles which appeared in the public discourse column of this paper on 19.09.17 deserves attention because it presents two interpretations of the same story, and also calls for serious discussion. One is by Kahuto Chishi Sumi titled, “The greatest danger Nagaland faces,” and the writer dwells on the implications of the Pan-Naga Hoho and concludes his article with a prayer “that the curse of God falls on all those who seek to enslave the Nagas.” The other article by Thepfulhouvi Solo titled, “A political fairy tale of (FA) Final Agreement” brings to fore the ‘protection’ of the state of Nagaland under Article 371(A) of the Indian constitution and concludes by saying that “the Framework Agreement so far made known is only Fairy Tales.”
Drawing some general pointers, there seems to be ‘movements’ in the Naga political negotiations and has caused suspicion, mistrust and fear thinking about a possible eventuality. Considering the process of the current situation it calls for people to come out of their comfort zones and seek reasons because it concerns the future identity as a Naga.
On the other hand, one may see whether the pursuit towards the Final Agreement can be simply taken as a “political fairy tale.” Nagaland Government has already promised to step down in the event of a final honourable settlement acceptable to all. And whereas, the content of the Article 371 (A) are just provisions, and not permanent rights, the contents of which are yet to be discussed to its merit.
This is where social media can play the role of creating a discussion to give a ‘third perspective’ or even analyse the substance in both the articles because many readers can get confused by the two sides of the same story. It can also stay relevant by playing both supplementary as well as complementary roles which in many ways will strengthen the objectivity and the responsibility of the print media.
Social media is here to stay and though it has made some positive impacts, what is now needed for social media is to engage in critical dialogue and discussions especially on confronting issues in order to have a better understanding of all the fundamental realities which have enmeshed Nagas today.
Man is a socio-political animal, and it has become more profound today, so also the reason for our meaningful existence.
(Dr. Asangba Tzudir contributes a weekly guest editorial to The Morung Express. Comments can be mailed to asangtz@gmail.com)
