‘Morung Dialogue’ explores hope & progress for Nagas

Tsuhah lamented that these principles, which once fostered strong communal life and social harmony, have now weakened due to growing alienation, particularly among the younger generation.

Tsuhah pointed out that traditional systems of self-determination and governance have been replaced by modern structures often marred by corruption and nepotism.

She expressed concern that while science and technology have spurred rapid infrastructural growth symbolised by roads, buildings, hospitals, and power plants—society risks viewing progress through a superficial lens, leading to an identity crisis among Nagas.

Lamenting the erosion of communal life and cultural continuity, she said traditional values are being replaced by token expressions of culture.

Wearing traditional attire, she added, means little when the mother tongue and indigenous practices are fading. She also expressed concern that Nagas are losing their traditional virtues of honesty, courage, and hard work, remarking, “We are becoming a land of apology letters,” referring to the growing intolerance toward differing opinions.

Calling for the revival of indigenous and universal values such as truthfulness, inclusivity, compassion, and respect, she urged people to restore these principles in homes, families, and education.

Tsuhah emphasised that true progress requires coexistence, mutual respect, and moral integrity, adding that educators must lead this renewal while celebrating stories of hope and positive change.

Panellist Dr. Villo Naleo, Social Concern secretary of the Nagaland Baptist Church Council (NBCC), highlighted that the Nagas have been profoundly shaped by three powerful historical forces — British colonialism, Western Christianity, and Indian political statecraft.

He noted that British rule over Naga territories began in 1832, when taxation was imposed on self-governing villages, leading to strong resistance, particularly from the Angamis. The British, he said, viewed the Nagas as “savages” and declared their land “backward” for easier administration.

However, colonial rule also brought about a collective Naga consciousness as the tribes were brought under one administrative fold.

Dr. Naleo further stated that American Baptist missionaries, while introducing education and literacy in the 1870s, also disregarded several indigenous practices — discouraging traditional songs, dances, and rituals that formed the core of Naga cultural life. He described this as both a blessing and a loss, as the gospel was embraced but cultural values were undermined.

On India’s relationship with the Nagas, he cited key milestones such as the 1929 Naga memorandum to the Simon Commission, the 1947 declaration of independence, and the 1951 plebiscite as markers of political detachment from India—contrasted with later agreements like the Hydari and 16-Point Agreements that reflected attempts at reconciliation. He asserted that the Naga struggle was never an act of secession, but a pursuit of self-determination.

Reflecting on these transitions, he said that while external forces once destabilised the “primitive Naga world,” today the community faces self-inflicted challenges rooted in pride and denial. The impact of historical forces, he added, continues to erode Naga identity, community ties, and connection to the land.

He urged Nagas to confront their accumulated crises with honesty and responsibility. “The present is unsettling, the future uncertain,” he said, “but we cannot remain indifferent.”

While highlighting the critical role of the church in Nagaland’s history and political consciousness, he noted that while some today view the church negatively, it has historically been at the forefront of the Naga struggle, actively participating in conflict resolution and peace building.

Addressing the often-misunderstood notion of the separation of church and state, Naleo emphasised that while the two are distinct institutions, “every church is political all the way down, and every government is a deeply religious battleground.”

He stressed that the local church should serve as a model political community, upholding justice, righteousness, and love, and guiding its members as Christ’s ambassadors in society.

Sashi Wapang Lanu, Additional Commissioner, Central GST, highlighted a different perspective on the people of Nagaland. He stated that prolonged political conflicts and economic stagnation have perhaps turned Nagas from brave warriors to anxious warriors. He highlighted that Nagaland is known for the highest consumption of tobacco, vodka, and pan masala — about 30% of the population consuming them — and also having the highest percentage of HIV prevalence.

Lanu also pointed out the state’s reliance on funds from the Centre, wherein 90% of the budget comes from central allocations and only 10% from state-generated income. While noting various challenges, he emphasised the need for the people to overcome a dependent mindset.

He stressed the need to change mindsets- from a victim mentality, always taking but never contributing, to realising one’s own worth. Pointing out that the way forward includes blending tradition with modernity, and indigenous wisdom with contemporary tools, he noted the aspirations of young people for jobs, education, progress, and a better life, amid fatigue from long political conflicts.

Furthermore, Lanu outlined three pillars of hope and progress for the Nagas: being rooted in the rich cultural heritage of the past, being responsive to present realities, and boldly embracing a self-determined future.

Earlier, the welcome address was delivered by Vishü Rita Krocha, journalist and publisher of Penthrill Publication House.