Against the onslaught of many things modern, whether it is popular culture, political system or the bureaucratization of the individual and society, there is much truth in the saying that something’s are left untouched and be preserved as time honored assets of a particular community. In this context, it goes without saying that the Naga way of life has much to offer by way of providing the answers to many of the dilemma that the people are being confronted with today. Whatever is the issue in whichever field it may be—social, economic or political—the intelligentsia should take on the responsibility of encouraging adaptation—of traditional knowledge and way of life—to modern influence rather than supplanting through cultural genocide, the time honored practices and ways of the people. As such, the Government, Church, Civil Society Groups and the local Media should use their respective platform in facilitating this adaptation process and encourage the use of traditional knowledge and practices in finding application for them particularly in the broad area of conflict resolution, governance and decision making.
It also goes without saying that the State Government machinery should have as its agenda, the high priority of reestablishing that vital link with the people and also use the tremendous power latent in traditional knowledge to meet its development goals. It will be in the fitness of things for policy makers to turn their attention ‘inwards’ towards tapping the traditional ‘technologies’ or assets of people rather than depending solely on the systems and programs brought in from outside. Governance must be developed within the context of Naga society and due consideration should be given to traditions in order to allow the Naga people to identify with their government. As is the case with communitization and village development boards, such positive elements of the heritage of the Naga people should be adapted in order to form and sustain a governing model unique to the Nagas.
It will be noteworthy to mention here on a recent celebration of a festival related to the Mao Naga tribe held at Pfosemai village under Manipur State wherein two Naga villages divided by history and geography affirmed on a peace treaty. Apparently, Pfosemai has already signed treaty with 32 villages from Nagaland and Manipur ‘to forgive and forget the past misdemeanors.’ According to history there was a war between the villages for supremacy. Pfosemai had first made peace treaty with Khonoma village (Nagaland) in 1800 and the last treaty was signed with Viswema and Kezoma in 2001. Interestingly to strengthen their bond they had opened a joint bank account which would be utilized for the welfare of two villages. Few years back a similar festival of the Konyak Nagas at Lungwa of Mon district brought together peoples arbitrarily separated by historical and political forces. It is clearly evident that by using the inherent strength of culture, Nagas can revive, renew bonds and converge at a meeting point. The need of the hour today is for Naga people to build bridges of friendship and to develop solidarity and a feeling of oneness. If we can use such cultural ‘peace models’, our people will be in a position to resolve disputes and misunderstanding threatening our solidarity.
It also goes without saying that the State Government machinery should have as its agenda, the high priority of reestablishing that vital link with the people and also use the tremendous power latent in traditional knowledge to meet its development goals. It will be in the fitness of things for policy makers to turn their attention ‘inwards’ towards tapping the traditional ‘technologies’ or assets of people rather than depending solely on the systems and programs brought in from outside. Governance must be developed within the context of Naga society and due consideration should be given to traditions in order to allow the Naga people to identify with their government. As is the case with communitization and village development boards, such positive elements of the heritage of the Naga people should be adapted in order to form and sustain a governing model unique to the Nagas.
It will be noteworthy to mention here on a recent celebration of a festival related to the Mao Naga tribe held at Pfosemai village under Manipur State wherein two Naga villages divided by history and geography affirmed on a peace treaty. Apparently, Pfosemai has already signed treaty with 32 villages from Nagaland and Manipur ‘to forgive and forget the past misdemeanors.’ According to history there was a war between the villages for supremacy. Pfosemai had first made peace treaty with Khonoma village (Nagaland) in 1800 and the last treaty was signed with Viswema and Kezoma in 2001. Interestingly to strengthen their bond they had opened a joint bank account which would be utilized for the welfare of two villages. Few years back a similar festival of the Konyak Nagas at Lungwa of Mon district brought together peoples arbitrarily separated by historical and political forces. It is clearly evident that by using the inherent strength of culture, Nagas can revive, renew bonds and converge at a meeting point. The need of the hour today is for Naga people to build bridges of friendship and to develop solidarity and a feeling of oneness. If we can use such cultural ‘peace models’, our people will be in a position to resolve disputes and misunderstanding threatening our solidarity.
