In my paper, I shall attempt to explore and explicate the concepts of freedom and morality in Naga society. The fact that human beings are endowed with the rational faculty, to that extent each human being or a community has a view or attitude to life. In this broad sense, the indigenous communities have their own philosophies, but not in the narrower technical sense of philosophy as having a conceptual framework along with a number of jargons. Tribal in general and Nagas in particular are freedom loving people. The idea of freedom is manifested or embodied in their myths, legends, folktales, folksong, folklore and on top of it in their lifestyles. Their closeness and proximity to nature explains why the idea of freedom is ingrained, in their very lifestyle, that is the reason why the Nagas and other tribals strongly resent, protest and sometimes they become very violent when their freedom is curtailed. Subjugation, exploitation, oppression and disrespect in any form is strongly detested by them. Perhaps, this is the reason why of all the tribals in India the Nagas rank or rate very high for their love of freedom. In the past, the brutal military subjugation of Nagas by the Government of India had given rise to equally if not more virulent violent protest leading to the systematic and well organized political struggle for complete sovereignty and independence along with extremism and terrorism. One cannot understand and appreciate the political problem in Nagaland without understanding the Nagas love for freedom.
The concept of freedom is an integral part of the concept of morality. In other words, freedom and morality go hand in hand. In nutshell, freedom and morality are the converse and obverse of the same socio-cultural situations. In the Mao-Naga community, the two fundamental concepts like “Rachiithobo Kopfo” (upholding of the eternal divine righteous path) “Chiiliichiichu Hrii” (Pure-truthful life) are something like kantian universal categorical imperative. Usually an elder of the community reminds any one with such moral injunctions, whenever one is in a situation of likely to commit moral offence.
Unlike the society in the mainland, the tribal society do not suffer from depression, nervousness, as a result this explains why the incidents of suicide is very low in Naga society. Because the Nagas are a happy-go-lucky lot. Consequently this view of freedom of the individual, sometimes comes into direct conflict with the social and collective good. The extreme love of freedom of the Nagas makes them courageous, bold and dauntless as a result this has given rise to the serious inter and intra social problem. Absolute freedom of one individual negates the freedom of the other. In other words valorization of individual freedom logically leads to subjugation of other fellow Nagas. By implication this has given rise to intense head-hunting warfare in the past and the present fratricidal factional clashes and fighting. The subjugation of one village by another village and one clan by another clan within the same village. There are contradictions embedded in this concept of the absolute freedom of the individual. Plausibly or possibly because of this reason in Naga society, the principle of ‘live and let live’ is not very popular. And as a result they are not likely to realize their common political goal in the near future because of fragmentation, ignorance, greed and violent culture.
Absolute freedom of the individual is one of the essential components of the morality of the Nagas. Further freedom, morals, courage and physical prowess go together. Within the Naga cultural milieu, a Naga cannot afford to be a coward. Consequently, cowardice is almost unknown in Naga society. A coward cannot be respected in Naga society. But this negative value comes in direct conflict with respect for the other. If one is very strong what is one’s relationship with the poor and the weak. The logical implication of this is that a Naga does not want to be subjugated and disrespected by others. But at the same time, they, subjugate and enslave other fellow Nagas this is a clear contradiction in their culture. Perhaps, the idea of mutual tolerance, respect for others and the spirit of self-sacrifice are yet to be cultivated in Naga society.
All the tribal societies throughout the world including the Nagas could not evolve and take a natural course of self-fulfilment. They could not critically reflect, comment and criticize their culture and tradition. The society develops only when it criticizes and reflects on its own culture and tradition. This has not happened in a big way in tribal societies in general and Naga society in particular. The reasons are as follows: the so called big societies became powerful and as a result politically and culturally they overpower the tribal societies imposing their views on freedom and morality on tribals. Tribals including the Nagas (are at the cross-roads at present). The cross-roads are the neigbhouring adjacent powerful societies are imposing their views on freedom and morality on tribals. The tribals, on the other hand, till date have not been able to advance and move forward their views of freedom and morality on a strong intellectual platform. Therefore, hitherto, the studies conducted by sociologists and social anthropologists on the Naga concept of freedom and morality are primarily historical and not critical. The problems of living in today’s society with its rampant corruption and senseless violence; the individual’s search for security and happiness is ever illusive. The true freedom is the need for oneself to free oneself from one’s inner burdens of fear, anger, envy, sorrow and greed. We have to grasp the subtle workings of the human mind, and realize the importance of making our daily life a deeply meditative, reflective and spiritual. Only such a radical change can bring about a new orientation and a new culture embracing all humanity. It is from such culture which can produce true virtues of innocence, wisdom, moral courage, and compassion, which are founded in true freedom of living and morality.
Dr. Xavier P Mao
Department of Philosophy
NEHU, Shillong
