In a world of uncertainty, one of the few facets of creation that remains certain is change. What therefore defines the quality of human life is not change, but the direction in which the process of change is moving towards. Yet, what kind of change can the world expect, when the human mind is unable to break out from the cycle of status quo that continues to wrap human creation around an acute sense of Brainkruptcy. This sense of Brainkruptcy has invoked a deep sense of hopelessness and stunned the human mind to have any political imagination.
For some time now, the acute Brainkruptcy of ideas has been stifling the Naga existence of its human worth. Just a discerning gaze around will tell you that there is a serious Brainkruptcy of news ideas and thoughts. The manner in which human affairs are being conducted and pursued has only succeeded in bringing to public expression the increasing human frailty; and the serious lack of imagination. The absence of a critical imagination is rapidly contributing towards a conformist, uncreative existential reality of life.
The homogenous and hegemonious nature of Brainkruptcy has a cause-effect relation with the banking system of schooling, which emphasizes on literacy rather than on education. It therefore no longer gives importance to Truth and Knowledge; instead it focuses on technical skills. In this manner the guiding pedagogical pillars of education has been undermined and human consciousness is numbed. It has created a climate of conformity where all human creativenesses are reduced to a state of confusion and all forms of dialogue are limited to a monologue. All of these unjust relations reaffirm each other in creating a status quo.
For Brainkruptcy to be overcome, the need for critical Naga consciousness to be rediscovered becomes paramount. Without the consciousness of reality, there is no knowledge; without knowledge there is no freedom, no creativity, no completion and no contentment. It is based on one’s consciousness about himself or herself and the world, that an individual has the ability to determine the ‘will’ and purpose of his or her existence. It is in this natural and inherent process of human activity and consciousness that new ideas and thoughts are in perpetual development, which creates a new sense of awareness and understanding. This dialectical approach of knowing and understanding from the view of the ‘other’ is perhaps the seed - when nurtured - that leads to enabling processes to progressively adopt and adapt originality that evolves out of knowledge and action.
The challenge to overcome Brainkruptcy presents more than just a conceptual dilemma. It presents a spiritual, moral, social, philosophical and political predicament, which is embedded in the human understanding of what constitutes a vision. For instance, if the Nagas are clear about their vision for a dignified and sovereign future, than, it is essential that it partakes in creating a praxis consisting of ideas and actions that shifts society’s direction from monologue to dialogue, from conformity to creativity, from passiveness to action and from resistance to building. In the end, the problem of Brainkruptcy lies in our lack of desire to be fully human.
For some time now, the acute Brainkruptcy of ideas has been stifling the Naga existence of its human worth. Just a discerning gaze around will tell you that there is a serious Brainkruptcy of news ideas and thoughts. The manner in which human affairs are being conducted and pursued has only succeeded in bringing to public expression the increasing human frailty; and the serious lack of imagination. The absence of a critical imagination is rapidly contributing towards a conformist, uncreative existential reality of life.
The homogenous and hegemonious nature of Brainkruptcy has a cause-effect relation with the banking system of schooling, which emphasizes on literacy rather than on education. It therefore no longer gives importance to Truth and Knowledge; instead it focuses on technical skills. In this manner the guiding pedagogical pillars of education has been undermined and human consciousness is numbed. It has created a climate of conformity where all human creativenesses are reduced to a state of confusion and all forms of dialogue are limited to a monologue. All of these unjust relations reaffirm each other in creating a status quo.
For Brainkruptcy to be overcome, the need for critical Naga consciousness to be rediscovered becomes paramount. Without the consciousness of reality, there is no knowledge; without knowledge there is no freedom, no creativity, no completion and no contentment. It is based on one’s consciousness about himself or herself and the world, that an individual has the ability to determine the ‘will’ and purpose of his or her existence. It is in this natural and inherent process of human activity and consciousness that new ideas and thoughts are in perpetual development, which creates a new sense of awareness and understanding. This dialectical approach of knowing and understanding from the view of the ‘other’ is perhaps the seed - when nurtured - that leads to enabling processes to progressively adopt and adapt originality that evolves out of knowledge and action.
The challenge to overcome Brainkruptcy presents more than just a conceptual dilemma. It presents a spiritual, moral, social, philosophical and political predicament, which is embedded in the human understanding of what constitutes a vision. For instance, if the Nagas are clear about their vision for a dignified and sovereign future, than, it is essential that it partakes in creating a praxis consisting of ideas and actions that shifts society’s direction from monologue to dialogue, from conformity to creativity, from passiveness to action and from resistance to building. In the end, the problem of Brainkruptcy lies in our lack of desire to be fully human.
