Nukhosa Chüzho
Kohima
Nagaland has experienced few positive developments since attaining statehood in 1963. Ground-breaking institutional reforms such as, communitization of elementary education, rural healthcare, power distribution and water supply earn the state a place in a reforming map of the country. However, the state requires undergoing transformation to fruitfully realise the social and natural capitals at the state’s disposal and to catch up with the rest of the country. Leadership and statesmanship, therefore, assume significance. Upright leadership is critical to empowering citizens, bringing the downtrodden at par with the privileged, securing and tapping the youthful demographic dividend, sustainable exploitation of state’s resources and coaxing the citizens to be dutiful to their collective responsibilities towards overall wellbeing, growth and development of the state. Remarkable progress in these dimensions is yet to be witnessed, although the state has seen headway in certain pockets. Right-thinking leaders, as such, are prerequisite to even and symmetric progress of the state. This takes us to the very basics of how leaders are groomed and shaped.
In the ancient days, the traditional institutions and practices in a village republic were looked after by an anointed leader, who was rooted in principle. A leader is humble in spirit who submits himself to a supernatural being and relinquishes his entitlement to the service of his subjects. A person becomes a leader, not by resorting to means of material inducement nor by advancing false promises and propaganda, or through the practice of any other means of enticement, be it cash or kinds that may interfere with the independent decision making ability of his people while seeking to become a leader. When a name is proposed to lead the village republic premised on ancestry and pure merit, he humbles himself before his people and declines the position being offered by citing that there are eligible candidates better than him, a statement that is complete in itself and sums up the nature and quality of a true leader. Upon his election, he assumes the responsibility by sanctifying himself and the sacred office he will be given charge by observing fasting for a certain number of days. The tradition of fasting on assumption of office is also an acknowledgement of the mandate given by his people.
The modern electoral politics in choosing our representatives is in stark contrast to what our forebearers have practiced long gone. In today’s electoral politics, it is noted with deep melancholy that both the candidates aspiring to serve the people and the electorates are equally corrupt. Money power, ruling party factor, ability to influence decision making of the electorates through propaganda and a susceptible electoral ecosystem wherein political opportunists thrive have corroded the very core of democratic values. When such elements creep into a person’s moral authority, it negatively impairs one’s rational decision making ability, it interferes with sane reasoning, it ultimately writes-off the need to elect and select a leader with integrity, and it completely undermines the fundamentality of individuality in building strong and independent people, and eventually a nation.
Even in the Naga national political realm struggling for self-determination and political emancipation, leadership is nearly absent in the movement. Substance political leadership was once illustrated in the lives of AZ Phizo, fondly remembered as Father of the Nation, Venyi Rhakho, the lone delegate who categorically rejected the Shillong Accord for reason that it threatened his principle, et al. Historical and political rights of the Nagas as free people was substantially re-asserted through a Memorandum submitted to the Simon Commission in 1929 and secured the people’s mandate through the Plebiscite conducted on May 16, 1951. These historical landmarks happened and the heritage bequeathed to the present generation under the guidance and superintendence of the then leaders who valued their peoples and its rights above their personal prosperity. Now, splintered political groups which are less of vision and principle but more of ascribed individual status, self ‘sustenance’ as opposed to sustaining and securing the rights for nationhood, or even murdering the very principle for which they have been a part of the movement in exchange of personal luxury have unfortunately shadowed the present political landscape and it inordinately reflect the kind of leadership at the helm of affairs.
In Nagaland, Civil Society Organizations (CSOs) serve as a conduit of communication between the state government and the public. The CSOs in its functioning advice, assist and pressure the established government. It takes the established government to task. The CSOs secure and safeguard the common interest of the civil society. Vices of electoral politics have, however, regrettably infiltrated the functioning of the CSOs. One major casualty of party politics involving CSOs is the divisive house along the political party affiliations, bringing about fractured and biased decision making and ultimately diluting its substance. It is sad to remark that in Nagaland, the more organization it is, the more it divides. Such elements are also found present in certain Church establishments and even in the village administration. Election and appointment of persons to various vital positions in these organizations based not on merit but by other considerations come in the way of a concerted effort towards social cohesion.
Albeit, not all is in bad shape, the situation however points otherwise. Revolutionizing the state requires a transformational leap. And transformation begins with the people as citizens facilitated by quality leadership that unchains the shackles and shepherds the people with visions. Our society requires good leadership in ameliorating structural deformities including the demand for separation and autonomous administration, categorization and identification of Nagas based on geography and the practice of extreme regionalism, fractured CSOs and NPGs propounding exclusive and divisive ideologies, et. al. The basic attributes of good leadership are discussed briefly:
i. Integrity and honesty: Honesty and integrity forms the centrality of a good leader. Honesty is essential to win the trust and confidence of the people. The kind of leadership that does not enjoy the trust and confidence of the people is bound to collapse. A nation is known for its corrupt practices, so also its honest citizens and leaders of integrity. It was not long gone when leaders of a young Nagaland returned the balance of the state’s allocated budget on completion of a financial year, without any unethical craving for additional penny. Today, the state can only afford to remember such a moral virtue as just history. Emphasis is accorded herein with reference to the unethical commercialization of election with the ones dispensing more cash are ultimately the winners, as may be confirmed from the electioneering process during the successive state general elections and its concomitant huge money generally incurred. Frequent switch of party allegiance symbolises absence of integrity and principle. The evolution of the Naga People’s Front as one of the oldest regional political parties in the region did not happen overnight, but through the efforts, sacrifices, devotion and integrity of the ones who engineered its foundation and passed on the legacy. Its founders may not cling on to the power for long, yet it was their integrity and commitment to the principles that renders the organization lingering on through thick and thin. Furthermore, the idea of nationhood is still running deep in the blood of many Nagas up till date. Had the early Naga nationalists not rooted in principle and integrity, the story of the Naga nationalism as a unifying force for Nagas living across the border and as the longest running unresolved political issue in Southeast Asia would have been a different narrative. Good leadership abounds in our land, once.
ii. Strong self-confidence: Strong self-confidence is key to stern decision making and actions. Low self-esteem and lack of self-confidence negatively affect people’s relationship, work and direction. It is because of deficiency in self-confidence that drives people to seek leadership by resorting to the use of money power or through other manipulative means. Difficult situations shape and make refined leaders. Are our situations too comfortable to live in that leadership has just become another purchasable commodity?
iii. Astute decoding and transmission of messages: An orator is automatically regarded as a potential leader, especially in our context. However, mere oration without substance and good communication will work against the shared interest. Society is obligated to stress on substance and astute communication ability in building leaders for action-oriented ends and to avoid occurrence of social mistrust. Many a time, communication of wrong messages and content moderation by orators rather antagonize than unifying the people. Miscommunication has seen further aggravation of civil conflicts in the recent past.
iv. Creative thinking: Decisions cannot be taken without an informed opinion. This informed opinion is superimposed on creative thinking and knowledge creation. The people wail and weep in the absence of creative solutions. Today’s administrative conundrums including regional disparity and extreme regionalism, lopsided development, classification of civil society based on income and wealth, failed experimentation of public policies by disregarding micro regional deficiencies, needs and requirements, all these maladies could have been largely minimised through creative thinking intervention and good decision making.
v. Most of all, God-fearing is the most prerequisite attribute of a good leader. All the above discussed qualities will naturally come to a God-fearing leader. Biblical illustration of good stewardship is also manifested through the leadership of Moses and Jeremiah in respectively delivering the God’s people from the clutches of the enemy and in rebuilding the broken society and polity. Naga society needs emancipation from slavery (be it monetary, political, cultural, technological), liberation from abject dependence on others for our own existence, revival of our social, cultural, religious values and overall rebuilding of our wholesome society. If our leaders humble themselves before God and sincerely seek Him, as did Moses and Jeremiah, there is still hope.
