Evident in human history is the presence of an understanding that is rooted in context and consciousness. This understanding can be found within particular historical processes that have been catalyzed when transitions are taking place between the old and the new within which civilizations and cultures have emerged, and development of sorts can be found.
Humankind through its history can be seen to be striving to improve its condition, possibly a forward progression that implies moving from a lower to a higher state of being. This striving has been primarily driven by an outdated exclusive Euro-centric view of life. It has also been responsible for dividing humankind into two perceptual categories – the individual and the State. As indigenous people we need to acknowledge that this exclusive dualistic understanding of humankind is contrary to non-Euro worldview, especially our Naga worldview.
Indigenous experience suggests that the Euro-centric dualism pits humans against nature in which humans think they are superior to the natural world and attempt to conquer it. Is this the basis of rationale States use to pursue a policy of aggression? This model of domination suggests that social evolution is no longer a continual process, but one in which situations are created to ensure that the interests of the dominant one prevails. Indeed, appalling sacrifices have been made to quench the thirst for greed and power where everything in its way becomes a casualty in the name of progress. In the race to get ahead, everything on the planet, which represents a spectrum of resources including humankind, has been reduced to being objects of history and systems that suppress and deny the basic human worth and dignity. This greed based accumulation model is driven by a few.
Indigenous experience and traditional knowledge systems challenge this model by asking whether the Euro-centric dualistic perception of humankind is an erroneous illusion that has done more damage than good. It further challenges the notion of progress through economics where materialism, consumerism, hierarchy and accumulated wealth are the indices of status and general well-being. The accumulation model fuels the need for increased production that supports materialism. This model has been detrimental to human development and has had devastating consequences for indigenous people. It has caused instability by destroying culture’s dynamic nature and vibrancy which has been replace with a culture of power where structural violence alienates people from their roots, causing despair and poverty.
What kind of culture is it that seeks to undermine the very richness of humanity? At a time when consciousness is replaced by arrogance and collective survival is reduced to a race for power, it is fair to say that the credibility and integrity of modern culture is at stake. How then can it speak with authenticity and sincerity for justice and peace?
For the Nagas, the truth has been its most tragic casualty and made invisible. Eventually it has limited our understanding, thereby contradicting our conviction that Nagas are capable beings rooted in context and conscience. Our natural continuous processes of transition have been reduced to a series of disconnected events that are unable to offer a life giving pathway. In essence, rather than leading towards a positive and healthy direction of human development, Nagas are taking small uncertain steps. This has resulted in a disorientation that has usurped the Naga common sense.
Now is the time for Nagas to discern and reflect on our own culture and honestly identify the core of our problems. We can be reassured to know that when knowledge and wisdom systems are listen to intensely by the heart, they will become realigned to the truth. Within our realities, the Naga mind will be persuaded to do justice by finding purpose in creating an inclusive culture of respect and dignity.
