Social aberration

Nagaland holds a distinctive place in India’s history, being the first state in the region to be carved out of Assam and formally inaugurated as a separate entity on December 1, 1963. Its emergence was born out of a long struggle for autonomy, marked by both hope and hardship. The initial years were defined by political turbulence, with the first ceasefire signed in 1964 offering a fragile promise of peace, only to be abrogated in 1972, plunging the region into further uncertainty. Yet, despite these setbacks, Nagaland’s people persevered, striving for progress and prosperity. However, the late 1980s marked a critical juncture. Governance began to falter, development stagnated, and the seeds of decline were sown. Dimapur, once hailed as the commercial capital and the fastest-growing town in the Northeast, has since transformed into a hub of extortion and crime. This shift is not merely economic but deeply social-a sub-culture of Naga nationalism has taken root, nurtured by decades of weak enforcement and passive resistance to armed groups. Extortion, worse than theft, thrives on fear and helplessness, while drug and sex cultures have grown, not just from peer pressure but from a lack of strong moral and ethical foundations. The writ of the legally constituted government has long ceased to be effective, replaced by parallel authorities that rule their own fiefdoms through fear and violence. This environment has birthed a society’s Frankenstein -individuals who dream but do not act, while criminal syndicates dominate commerce. The anti-social syndrome has worsened due to the weak law enforcement and the symbiotic relationship between corrupt elements within and outside government. This nexus has created a political hegemony that perpetuates a vicious cycle of corruption and crime. Politicians are often blamed, but society itself must share responsibility. The concept of “asociality” aptly describes the moral abyss where power is seen as a license for personal, tribal, or political gain. Tribal organizations must seriously reflect on this issue and take effective action against crimes committed by their members. The increasing number of “Frankensteins” in society poses a grave threat to civilization. The time for introspection and collective action is now, before society runs out of time. The roots of this crisis are complex- political defections, corruption, and the erosion of moral values have all contributed to the current state of affairs. The people, too, have played a role, often prioritizing short-term gains over long-term stability. The electoral process has been compromised, with votes bought and sold, and the result is a political landscape dominated by opportunism rather than ideology. To reverse this decline, a concerted effort is needed from all sectors of society. Stronger law enforcement, transparent governance, and a renewed commitment to ethical values are essential. Tribal organizations must lead by example, holding their members accountable and fostering a culture of integrity. The people must demand better from their leaders and themselves, recognizing that the future of Nagaland depends on collective responsibility. The state’s journey from hope to despair is a cautionary tale, but it is not too late to change course. By addressing the root causes of lawlessness and corruption, and by fostering a culture of accountability and ethical leadership, Nagaland can reclaim its promise and build a brighter future for all its people.