Moa Jamir
The irony in Naga society is spectacular – in physical and meta-physical terms, both perfectly complementing each other. This dichotomised reality is prevalent in every sphere of our life often cajoling us into complacency, permissiveness and ultimately to a static existence.
On top of the list is the issue of corruption. Rather than simply being an unwanted element in business (or society), corruption itself has become a business today, a panel of experts contented at an international conference on April 30 in New Delhi. “Corrupt behaviour has become universal in nature it has nothing to do with culture and ethnicity of a person,” an expert further opined at the event.
In Nagaland, it is not only an unwanted element but an inescapable yoke, which has become a way of life - an encompassing systematic and institutionalised entity.
From every kitchen hearth to top policy making tables, everyone speaks about its apparent vices and detrimental impact - politicians publicly denounce, church leaders sermonise, every social organisation worth its salts moralises, and the general public complain.
Yet, every sections of the society from top to bottom - inadvertently or otherwise - either indulge in it gleefully or become passive onlookers. Another addition to list of ‘legitimised illegal activities’ and impunity in the state.
Nagas love their cars, unequivocally. Public transport is to be avoided like the plague unless necessary. Thus, the State has one of the highest per capita vehicle densities in India (averaging 1 vehicle per six persons) according to 2015 government data. Every new model decks the horizon.
Yet, the road network to drive such cars is almost non-existent. It is recognisable only in two inherent characteristics - it is muddy potholes in rainy summer and a dusty trial in dry winter.
Nagaland is the driest State in ‘letter’ but wettest in ‘spirit.’ Thus, by law, the State is as dry as a tropical desert but ‘wet’ as a tropical rain forest in spirit. Cohesively existing alongside, both intersperses and supersedes each other depending on circumstances and conveniences.
Politically, we proclaim ourselves to be the harbinger and practitioner of democracy in its true essence with existence of traditional democratic institutions influencing village polity and societal governance. But come election, such democratic essences are put on the backburner and politicking either through monetary impetus or ‘identity’ politics decide the outcome.
Nagaland State has the highest average government ‘work-force’ in India. Ideally, it should imply efficient implementation and execution of any policies or schemes the State envisages. Ironically, governance is the most vital aspect conspicuously absent from this arrangement. We talk about the ominous ramification of the migrants in the State, but do not hesitate to employ or make use of their services if it benefits us economically or through any other measures. Outwardly, we often portray ourselves as a cohesive community with utmost solidarity among each other but beneath the surface lies layers of intricacies and complexities that would shock a casual observer but is understandably simple for an ‘insider.’ One can assert that Nagas, today, is one the most ‘individualistic community’ often resulting in such dichotomised irony.
At the end of day, it undermines our fight or struggle against any cause with no changes on the ground. When will Naga stop living in ironic existences and learn to embrace pragmatism?
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