Social change is an integral and natural process of human progression. Without transformation human life would remain stagnant; and such a status quo would breed and sustain an unjust and intolerant system. Currently, there are many situations around the world undergoing political and social change. In part, this reveals people’s desire to transform the present world order which has failed to be socially, economically, culturally and politically responsive.
For most part of the 20th century, human experience reveals that the world order had become immune to the cries for justice and freedom. Eventually this resulted in a dialogue of the deaf, in which the powers that be resorted to force to legitimize and purse their agenda by suppressing people’s yearning to live with dignity and respect.
Today, in the second decade of the 21st century, the present generation of leaders has a responsibility towards embracing a more holistic understanding of knowledge, culture, patterns of interaction and relationships in the struggle for transformation. One of the greatest challenges is to seek ways to establish the transformative elements of relationship not only between peoples but also between people and the structures that govern them. Unless this transformation takes place, movements for social changes will invariably continue to perpetuate the dominant understanding of relationship, which is violent in itself.
Theories of social change are contextual and contentual in nature. Strategies and design for change are required to be premised on the needs of the people. Western paradigms have lived off its usefulness in contemporary politics and it is time for the world to turn its attention and focus towards indigenous paradigms, which have remained suppressed and dormant for a very long time.
The recovery of indigenous values is a response to multiple domination and deprivation of non-western cultures. It sustains its very existence on the principles of respect, accommodation, diversity and sharing. This seeks to represent an inclusive process that is aimed in recovering woman and man in creative forms of being and perceiving. There is thus, a shift in the concept of activity from one of destruction to creation, and the concept of power from domination to empowering partnership. Such a paradigm is focused in creating and providing space for a pluralistic and inclusive humanity to take its rightful place in human history.
Through critical reflection and learning from the experiences of other struggling peoples, it will be prudent for Nagas to create structures that are relevant, contextual and reflective of their own struggle, aspirations and relevance.
