A Pastor Praying in a Polling Station at Khensa Village.
(Part-1)
Pangernungba
This article seeks to understand some of the contributions of the Clean Election Campaign (CEC) that was initiated under the leadership of NBCC during the recently concluded Nagaland state 12th General Election. An elderly person told me recently that the “election malpractices in Nagaland is much more dangerous than the devil.” His observation seems to make a lot of sense in the Naga context. Thumps up or thumps down, successful or an utter failure? These phrases suggest that there can be many ways of looking at the Campaign. The points expressed below are my limited views and they are not offered as a “norm.” Another article on the remaining challenges of the CEC will appear in a separate issue.
The CEC was an Embodiment of the Church’s Attempt “to Act Justly and Walk Humbly with the Lord” (Micah 6:8): The CEC was a time when Churches prayed before God for the spirit of transformation to dawn upon Naga society. It sent out God’s word to all corners of Nagaland as an act of appealing to the conscience of Christians and Naga citizens. Whatever one may like to say regarding the Campaign’s contribution or inadequacies, we have witnessed in the Campaign a community of faith trying its best to discern and pursue the will of God. The most important reminder for the churches should be this: CEC marks a good beginning and its work should continue in order to bear more fruits of justice and peace in Nagaland.
Although Conceived under the Initiative of the NBCC, CEC Reflected the Aspirations of all Right Thinking Citizens, Church Associations, Denominations, Public Organizations, the Media, and the Election Commission of India (ECI): The Campaign took on a powerful moral force as it received constructive endorsements from several groups/institutions. By saying that the CEC of the NBCC served as the rallying point or platform for many people, I do not mean to give the impression that the credit or failure of the Campaign should go to NBCC alone. To be sure, if there was something good with the CEC, the credit belongs to God and it should rightfully go to all the faithful public. Although NBCC gave the required moral leadership the Campaign was for everybody. Indeed, most citizens in the state of Nagaland have directly or indirectly identified with and contributed to the noble cause of the CEC. I am also respectful of the experience and sentiments of many groups and good citizens whose sincere hopes of participating in democratic elections were shattered despite ECI’s and NBCC’s call for a “free, fair and clean election.”
Assessment of CEC Depends on a Person’s or Group’s Point of View and Social Location: Many possible reasons can be underscored below. First, it would be unrealistic on our part to expect a radical change in the system as election malpractices have become too rooted in Naga society. Because of this reason, assessing the long-term and indirect impact of the Campaign is as important as reviewing its direct and immediate effects. This reminds us that we need a cumulative and holistic view of the CEC. When the date for the General Election was announced in Nagaland, the question in everybody’s mind was, how worse and monstrous will the coming election turn out to be? By the same token, it will be wise on our part to also ask the following question: what could have possibly unfolded in Nagaland without the CEC?
Second, while some generalizations are helpful and necessary, the contribution of the CEC should be assessed according to specific contexts and places, taking into account the confluence of various factors such as: politics of town/village and clan/khel/village, demography, impact at the institutional/individual level, and the exercise of leadership by different groups.
Third, whether the CEC has some effect or not depends on the standard that a person employs in evaluating the campaign: For example, if curbing of money/muscle power is employed as the main criteria then the impact of CEC would appear to be very thin. If, however, containing the over-all level of violence and social evils serves as the main standard, then he/she is likely to see a noticeable change.
Fourth, for instance, there will be a big difference between the experience of a Christian who has tried to follow the CEC and another person who cared less about it. Similarly, how one assesses the Campaign would depend a lot on whether his/her (khel, village) candidate won or lost in the elections.
Finally, people who have an antagonistic relationship with the Church (for some reason or the other) may like to claim that the CEC was another phase reflecting the hypocrisy of the Church and its members. On the other hand, while many may not like to associate with the Campaign directly, people who are yearning for change will tend to have a positive view of the CEC, irrespective of whether it has made an immediate contribution or not.
The Aim and Nature of the CEC: According to a statement issued by the General Secretary of NBCC, Rev. Dr. L. Anjo Keikung, the aim and nature of the Campaign is “for bringing a positive change in our society. The Campaign is a mass based movement inclusive of all sections of people. NBCC does not have any vested interest or hidden agenda but works for the welfare of the people and the coming generations…. The Council is not working for any credit nor does the campaign look for success or failure but we are raising a prophetic voice in the present context. The Campaign is not just NBCC’s cause but it is everybody’s cry who hope for a better tomorrow. The CEC will not end here but will continue as people’s movement” (Morung Express (ME), 02/18/13). This mass based movement was pursued with a long-term focus for promoting the common good and future of the society. The Campaign’s “sole purpose is to tell the truth, to fight for the truth, to stand for the truth and to bring about a positive change in our society” (NBCC booklet, Clean Election Campaign (CEC), page 1).
In the words of Rev. Keviyiekielie Linyü, the Church took up the initiative “not because we trust in our powers of persuasion but because we had our hopes in God and we want to wait upon Him” (CEC, From the Desk of the President, NBCC). Thus, NBCC’s moral authority comes from God and the Scripture. The CEC appealed to the moral conscience and values of every Naga public and institutions and worked through her main constituency, that is, the church. While the message of the CEC is morally binding for every Naga Christian, NBCC is not a law enforcing body. The Campaign stood to denounce “any form of threat, violence, use of weapons, liquor, money power (buying or selling of votes), proxy voting, depriving individuals of their birth right and booth capturing,” claiming that these evil practices are “contrary to Christian values and Principles” (ME, 02/18/13). In light of the foregone observations, a discussion of some of the contributions of the CEC is in order.
Some Campaign Strategies Employed: Given the nature of the NBCC set-up, the campaign was initially conceived as a top-down movement. Overall, the campaign employed a three-tier strategy of ritualizing (through worship, prayers), mobilizing (Church leaders and public), and educating (through various print and electronic media). To this end, it employed the following strategies: NBCC cabinet; NBCC Working Committee on Clean Election; Clean Election Committees at different association and local church level, consultations, booklets, banners and stickers, public appeals, documentary on Free and Fair Election, Radio and Local TV channels, sermons, guidelines for different groups, signing of pledge card, rallies and common platform, and Christian rituals (such as prayer, fasting, chain of prayer, prayer walks).
The CEC is a Prophetic Response to the Realities of our Times: Dr. Hovithal Sothu, Convenor of the NBCC Working Committee on Clean Election observes that “the movement for making election as a spiritual issue has become too important in the Naga context because it is the epicenter that shapes most of the forces and arrangement of Naga political, economic and social life. The devastating tentacles of state elections have spread to all aspects of Naga life. Election is the biggest force that is eroding the moral foundation as well as the future of the Naga people” (CEC, foreword). In the same booklet, Anjo Keikung writes that “there is nothing to hide about the ugly face of election in our land. Can we continue like this and sell off our birth right and future?” As such, therefore, the CEC should be located in the context of the Church’s prophetic imagination and struggle to interpret the social realities of our times in light of the word of God.
The CEC Provided an Assuring Sign of Moral Leadership which Naga People need so Urgently Today: The past few years in Naga history has been marked by a deep sense of crisis where very few non-partisan organization could rise above their institutional identity in responding effectively to the people’s cry for change. The CEC’s initiative responded to the pain and existential dilemma of Naga citizens and this can be viewed as one of its humble contributions. It spoke prophetically to the rottenness of election malpractices in Nagaland and reaffirmed the centrality of “ethics and values” in public, political and social life.
The CEC Played a Key Role in Awakening the Conscience of the Nagas: The CEC stepped in heralding that something is seriously wrong with the Naga conscience in relation to their conduct of elections. It has been commented that the Campaign came as a “wake-up call for Naga conscience” or to “shake the conscience of the Nagas” (ME Poll Results, 02/25/13; ME, Staff Reporter, 02/04/13). By mobilizing the positive social and moral energies of the people for a common cause, it has imbibed a fresh and forceful sense of moral burden and vigilance in the society.
The CEC Motivated and Offered a Platform for Resurrecting the Debris of Confidence and Hope in Nagaland: The CEC has been able to send out a clear signal that Nagas citizens can work together in reversing the downward spiral of violence and corruption that has arrested the confidence and hope of Naga society. Akumla Walling from Mangkolemba thinks that the CEC in Nagaland “has engaged and created a platform” (Nagaland Post, 02/28/13). Notwithstanding people who used the CEC as a tool for leveling criticism against their opponents; many individuals/groups used the Campaign guidelines as a springboard for reforming the election malpractices and moreover it served as the moral basis for opposing/condemning community diktats and involvement of Naga National workers.
Compared to Previous Elections, there has been a Visible Sign of Reduction in the Following Areas: Conflict between clan/khel/villages; party-related rowdy movements and incidents; liquor-related fights; youth camps; feasting; and, wanton destruction of property. Despite reports of violence, booth capturing and proxy voting, we have witnessed a commendable progress in the conduct of voters during the election day: such as, in many places polling was done in a relatively calm and free manner; high number of voter turn-out (particularly women, 92.22 %); many adult and older folks voted for the first time in their life and also quite a number of voters who are not part of Naga tribal communities got to vote for the first time. Unlike past elections where money was used with less ethical bearing, givers as well as receivers of cash/kind for vote did it this time with a deeper sense of guilty conscience.
The CEC Provided Churches the Opportunity to Reaffirm and Articulate a Moral Vision for the Naga Society: We have seen individual Christians and Churches praying harder and ten times more than the previous elections. Over all, the Churches demonstrated a fresh sense of moral burden and responsibility. People who believe in the power of prayer have seen this time around that God can bring about justice and reveal hidden/ evil practices. At the institutional level too, the CEC has helped the Churches to become more prophetic /stronger and made its presence known in the public square. Many Naga pubic could see that the Churches were taking its moral responsibility more seriously.
The CEC has helped many Naga Christians to View Election as a Moral and Spiritual Issue: Many people have been taught that voting is not only a constitutional right/duty but above all a God-given birth right which believers must exercise honestly and in true Christian spirit. While the Church is aware that transformation of bad conscience cannot happen overnight, it has been able to convey the message that election is a spiritual issue for Christians as taking money for vote or impersonation amounts to both selling off of God-given birth right and the believer’s own spiritual assassination.
The General Atmosphere Created by the CEC Facilitated a Growth in Alternative Models of Elections: While many bad incidents and practices have been reported, this election has witnessed the growth of alternative models such as: outright refusal of cash and kind by many individuals; freer polling stations; curbing proxy voting; common platforms; public appeals; the use of P.A. system for educating the public; and, a stronger public participation in checking the in-flow of liquor (thanks particularly to sisters, women, and mothers).
The Most Valuable Contribution of the CEC is that it has Started a Mass Movement of Moral Transformation and at the same time its Biggest Moral Responsibility is how to Continue this Good Fight: The contribution of the CEC will become clearer and stronger inasmuch as the Church is committed to take the long and dreadful prophetic road. In one way, the CEC appeared like little David trying to take on Goliath (I Samuel 17:50). The “powers-that-be Goliath” may not have fallen during the 12th General Elections. But as long as Christians and Churches seek to possess the armor of faith and hold on firmly to the “sling and stone” of David, we can rest assured that the Goliath will rumble down one day (to be concluded).
Pangernungba is a member of the NBCC Working Committee on Clean Election and he would like to thank many individuals who have shared their constructive views on the contribution of CEC. The writer takes responsibility for the content of this article and he can be reached at pangerandren@gmail.com
