The concept of abandoning aged members of society was prevalent in many races across the world. The Inuits (Eskimos) of North America would give their parents (who were too old to hunt or work), a dogsled with a team of dogs and a harpoon, and the parents would ride out into the icy wilderness to an unknown fate. Some ancient Indians took parents, who were too old to work, and left them in dense forests to their own fate; whereas the Japanese abandoned their aged in remote places. This may seem cruel in the context of modern times, but it was a necessity to survival in harsh climes, where resources were limited. Those who were abandoned understood that their sacrifice was necessary for the survival of future generations; and the children knew that their time to be abandoned would also come.
With the passage of time and the increase in human knowledge, we came to realise that physical labour alone did not ensure our survival and development; knowledge and experience was vital for us to progress. Thus was born the custom for respect for elders. A young man can work longer, harder and better than an old man; but the old man’s experience and knowledge guides the labours of the young and prevents him from repeating the mistakes of the past; so they become more fruitful and productive for society as a whole.
It is instinctive for every person to strive for what is best for him. But man is a social animal. We need others around us; so our struggle for our interests is tempered with the consideration of the struggle for others for themselves. My right to survival and what is best for me must not encroach or infringe on your right to survival and what is best for you. If the elders of a society do not guide the young in the paths of what is right, productive and fruitful for society, what need do the young have for the old?
I bring this up in the context of Nagaland. Our forebears were simple, honest and hardworking villagers. They instilled in us the principle that a man should be respected in accordance to the benefits he brings to society; whether through labour, deeds or knowledge. For every man works for his survival first, what does it matter if a man is poorer or richer than I? I can neither look down upon a poor man, nor should I show undue deference to a rich man. His poverty or wealth is his to suffer or enjoy. Respect is rightfully gained when one bring some perceivable benefit to society as a whole. A poor man may gain respect through his honest labours and a rich man may gain respect by helping those less fortunate than him.
We Nagas have abandoned all that our forebears sought to instil in us, while perverting all that we have gained via knowledge from more “advanced” people. The rich seek more riches at the expense of others, while the poor wait for their chance at riches and grab it with both hands; both of them doing so without stopping to consider what will happen to society in the long run.
Is your family Nagaland? Is your village Nagaland? Is your clan Nagaland? Is your tribe Nagaland? I do not ask you to forsake your family, village, clan and tribe; but give them what is rightfully theirs and by giving from what you own. Not by seizing what belongs to others and doling bits of it to your near and dear ones, while holding on to every penny that you have.
My father, the late Mr. Nivikhu Sema, was a Doabashi during the British Rule in India. A complaint was received that a mithun had destroyed the crops of a villager at Saghemi Village. My father was sent to resolve the issue. On arrival, the complainant lost hope of ever winning the case because the mithun happened to belong to my Aunt (my father’s elder sister). After hearing out the matter, my father decide in favour of the complainant and fined his elder sister a sum of Rs. 50/- (a sizeable amount in those days). After the parties to the dispute had dispersed, my father went to my Aunt’s house and repaid her the amount fined from his own pocket.
That is the way we were taught. That we cannot pervert laws and customs, unless we wish to tear apart the very fabric of society. But we no longer follow such examples nor do we hold up such examples to the young. We teach our young to grab anything in sight and as much as we can hold on to.
I urge The Young of Nagaland to abandon us and our ways. God has given every man a conscience and the power of judgement; use it and your free will to decide the path you must take. You cannot say, “He did it, so I did it too” as an excuse to cover your sins. Do not obey or follow us blindly; for the path that we, your present elders have set, leads to destruction for Nagaland and the Nagas. Abandon us and our evil ways.
