Nowadays, the entity of urban and rural characteristics imposed certain social and economic characteristics in defining social status and modernity outlook. In urban areas, people can access to various kinds of materials and economic advantages. Perhaps, higher the accessible to the urban assets enhances the social "expression" and modernity "impression". Or is the criterion of driving expensive cars, going to discotheque, eating out every weekend symbolizes the modern expression? In most of the time, modernization is measure based on criteria, expression and status. There is inevitable misunderstanding in the conceptual framework of modernization vis-à-vis "westernization" or "wes-toxication." In fact, the concept of modernization based on material outlook is more or less aping of luxurious culture.

Generally, in traditional society, the concept of modernization is often misrecognized. The concept is rather to evaluate in term of materialistic outlook, technological advancement and contemporary artifacts. Hitherto, such parameters are important and necessity in daily life. But, these are not the parameters to judge for any social and cultural development. Well-known sociologist, Dipankar Gupta in his book, "Mistaken Identity" rightly pointed out that modernity has to do with attitudes, especially those that come into play in social relations. He further emphasis that modernity is characterized by an attitude of equality with, respect for others. It also demands a baseline similarity so that people can live with dignity and can realistically avail of opportunities to their better condition of existence.

In traditional societies like Nagas, the parameters of culture, values and tradition were the main social organ and identity. These components integrate the social fabric and uphold the traditions and heritages.

Transitional phase:

The first social transition began when the "world" made contact with the Nagas during British colonial expansion in the Indo-Burma frontier (Myanmar). The introduction of western education and Christian faith brought tremendous changes in the "Nagas way of life". This new doctrines came along with western ideas, image and lifestyles. It was in a way, a turning point in the history where the Nagas confronted with the reality of a much bigger world. Eventually, but inevitably, could not ignore the circumstance and so close to embrace it. With that the old Nagas' "way of life" came to wear away consequently.

Many Naga and non-Naga scholars have discourse on the impact of Christianity and modern education in the Naga society. With the rapid growth of education and Christianity, there is a drastic shift in socio-cultural and economic system. The modern education improves livelihood, health status and Naga economy. The spread of Christianity brought both positive and negative collision in the society. The social changes include belief system, mindset and political attitudes. At the same time, the new faith virtually wears the traditional foundation like dances, folk songs, games, customs, practices and stories. The new religious institution based on church brings radical changes in the social practices. Christianity re-modeled the Naga traditions like abolishing the practice of "feast of merit", ceremonies and rituality. The feast of merit, disapproved by the missionaries in fact has important social and economic functions. Given feast of merit is a social reciprocation manifesting the attitude of generosity, compassion and social concern and responsible. Moreover, such practices enhance social cohesiveness and communitarian feelings.

In this context, I would rather agree with Varrier Elwin who openly attacked the work of missionaries for their irrational teaching to the tribals. He argued that they undermine traditional institutions - they taught them to be ashamed of their own culture. The convert was made to abandon the developed traditions of song and dance and customs. During the process of proselytization many Naga customs and culture was abandoned even destroyed beyond repair. Subsequently, many cultural practices became Christian taboos portraying as "sin" things. Drinking traditional Naga rice beer is banned among the Baptist cohorts. The festivals are abandoned (giving priority to Christmas), folksongs and dances are fading (taking over by hymn) and many traditional games are vanishing (chess, carrom, card, etc., is in). The process created a "vacuum" between the Naga traditions and the Christian faith. And it is not filled sufficiently by the missionaries and contemporary educated Nagas. Much could be comprehend that this vacuum would later threaten the Naga identity and social solidarity (at the moment, I am not saying Nagas is totaling losing traditional authoritarianism).

Naga society is in the stage of social and political transition. Many remarkable transformations have been taking place in the society. But, what is tragic is ignorance of the Naga traditions. The traditional "treasures" is not fully utilized for the advantage of the community. The treasures like arts, culture and indigenous knowledge system are threatened in the midst of what is called modernity influence. On the other hand, exert of external pressure is so strong which sweep the treasures at the threshold. Much is seen in the present situation for instance, entertainments and leisure is also shift towards satellite culture and less space is given to traditional entertainments (festivals, songs and dances).

Now, the question that needs to ponder is the perception of modernity. In the Naga society, the level of modernity is measures in term of materialism and money power. Look at the urban Nagas, what goes by the name of modernization is nothing but blind aping of imitation. The present world of Nagas is becoming a more receptive and adaptation (In other word copy-cat). The "receptivity" on the other hand becomes "vulnerable". This results in "submissive response" to alien ideas and perception. The influenced "idea" tends to dictate in different direction ignoring the Naga perspectives. This manifests that modernization process is taking on the guise of westoxication. In fact, successful modernity does not undermine the tradition or shift the direction.

Moreover, the Naga attitudinal behavior still manifests immature social outlook. The essence of tolerance, accommodation, dignity and accountability is changing in the process of modernity. This basic social value has been eroding due to the emergence of "money culture", market force, individualism and greed. Of course, the present money power pose major detrimental factor in the social and political development. The money culture is a direct outcome of the Naga political movement. Since the inception of full scale Indo-Naga conflict, the State machinery systematically pumping massive sum of money in Naga society in order to facilitate sectarian politics.

The systematic manipulation weans away section of the Naga people. Today, Nagas are in the whirlpool of rampant corruption, greed and hatred. The money culture has done colossal damaged in the social system. For instance, we have witness emergence of class system (so-called elite), pressure group and partisan in the society. The process eventually allows submissive response paving way to exogenous influence to play major role and control. The above situation and factors make the society aggressive, intolerance and irrational. Christianity doctrine too fails to deliver from this confusion stage.

Attitude and unification:

The Naga spirit of 'nationalism' emerged not due to the enthusiastic ambition. But it is tradition of historical facts and socio-cultural identity. In recent Naga political movement, the demand for Naga unification of all Naga inhabited areas is one important political agenda. Unfortunately, the demand is yet to materialize. One rational explanation behind the non-unification of Nagas is mainly attributed by social and political factors. In social front, Naga society still possesses attitudinal differences, intolerance and individualism. In the political premise there is lack of commitment and consensus. The methodical external political interference and internal politicking is doing damaging effort in the unification process and ethnic consolidation. Naga political system have breed too many pseudo-leadership as well as 'ism' among the Naga communities (this is also true in case of the Naga social organizations). The tragedy is misuse of the political struggle and creating mental barrier and suspicion among the various Naga groups. At this juncture, the unification among the various Naga groups should begin at the bottom level starting right from the individual. The important condition in Naga unification is to uphold the traditional value system at the same time, keeping the attitude of tolerance, accommodation, and communitarian feelings.

Recently, the Naga political movement has become complex and messy. It is true that the Naga politics struggle begun to repel many young persons. It is because the historic-political consciousness and enthusiastic among the youth is dying. The present multiplying problems have put the Nagas to a severe test. No doubt, a sharp line is drawn among the respective communities. Therefore, this gap needs to build a bridge of negotiation, understanding and sincerity. With this essence, Naga should move forwards for the constructive political consciousness and attitude.

To sum up the statement, understanding own culture and tradition is the best tool in social development and political struggle. Both the Naga traditions and modernization can co-exist and supplement to each other. In other word, contextualize and adapt Naga way of life. It is a matter of adoption and adjustments, that is, to traditionalize the modernization process vis-à-vis modernize the tradition. The most fundamental thing to keep in mind is an essence of adoption to the extent of desirable perspective depending in need of the society. Yet, not to lose hope but must cultivate hope, a hope that every individual break free from the bondage of receptive westoxication and individualistic mindset. As Dipankar Gupta said, "(y)et, in spite of the many differences that exist among people, modernity demands a baseline similarity so that people can live with dignity and realistically avail of opportunities to better their conditions of existence."

Today, it is a new perspective of the very world that had known, now revealed in all its complexities in many ways. This sense of awe and wonder was felt less by the successive generations that come. Here, the word modernity becomes one confusing paradigm for the Nagas. This modernization process and social transition immensely change the attitude and politics. It would perhaps be a hasty generalization that the sense of community feeling has been substituted by individualism in Naga life. But the basic objective here is to draw appropriate lessons from history, culture and value system. The present generation needs urgency in rediscovering the roots, the values, ethics and indigenous knowledge system. The recovery process needs to fill the vacuum, that is, the vacuum between Naga traditions and Christianity and modernity also, political unification. Or else the spirit and aggressive process of unkind modernization and social development would overshadow the tradition and Naga identity.

(Courtesy: The Sangai Express)