Over the years visible changes are evident in Naga society. One can say that these changes are part globalization, and, possibly, the natural process of human development. We also need to acknowledge that the occurrences of historical events are contributing to germinating conditions that have propelled these changes. A growing number of regional and international companies and brands have come to invest in the Naga economy, which have, in turn, caused a ripple effect around issues of production and consumerism. The presence of materialism and consumerism cannot be denied, and yet, one must critically assess and examine whether the pace and degree of materialism is essential to the progress of human development among the Nagas.
There is no doubt a growing consciousness in the people’s minds, particularly amongst the youth, who are now more aware of global realities and the changing times in which we live. And, all of a sudden, there seems to be present a Naga ambience of entrepreneurial openness with growing interaction with the world. However, one must question whether similar notions of change and interaction are occurring around issues of human development and human growth. In other words, the ongoing change taking place is only at a superficial and mechanical level with materialism fed by consumerism, and one that has not quite translated to the areas of human development and human relations. This phenomenon results in creating a culture of wanting more. We now have Naga elitism – in materialism, attitudes and in thinking.
What we find is that the modern Naga is in tune with the latest happenings in the world, equipped with modern gadgets, dressed in the latest fashion and humming to the most recent music. Yet in spite of all the demeanor of being modern, when in crisis, the modern Naga turns to one’s own primordial self for refuge. This invariably reveals the superficiality of one’s modern sophistication. Consequently, we continue to experience and perpetuate a dogmatic viewpoint of our existential realities which is constantly reinforced by a hierarchical perception of human relations, derived from an abused form of tribalism, which manifests as an extended form of feudalism. In essence, the lack of human development has limited the spirit and values of inclusion to the Naga self.
The consumerism and ensuing materialism create a very misleading perception in understanding the overall progression of Naga people. Materialism and consumerism can in no way be a substitute for human development. In fact, they squander human resources – individual, social, economic, cultural and political – in order to support a façade of being progressive, modern or developed. And therefore, in spite of all the materialistic growth, the Naga heart has not strayed far from its primordial sense of security, which is strongly attached to a stereotype insular image of tribalism. The image of an insular Naga heart wrapped in the finest modern clothing best demonstrates the contradiction between Naga progress and Naga materialism. The need for holistic human development cannot be undermined, and, both the distinction and methods for attaining materialism and human development need to be clearly understood and not confused.
When Nagas begin to give important attention to the issues of human development, then perhaps the desire for better roads, quality education, responsible social services, inclusive, participatory democracy and self-governance will become a possibility. For the Naga reality to evolve and meet the growing aspirations it is crucial that development is seen through the lens of holistic, sustainable activities that fully engage the society in all areas of human growth. Materialism and consumerism are an illusion, representing trends that will not support the society from one moment to the next.
In essence it requires us to, in the words of the Nobel Laureate Amartya Sen, to practice “Development as Freedom” in which freedom is both the agent and the goal of human development.
