After a day-long heat in Dimapur, the sunset was soothing over the cafe, located at the center of town.
Four college students in their early 20s met up for a refreshing evening, their faces lit by the soft glow of coffee and lively conversation. Moa, a Political Science student, started the discussion with animated hand movements,enthusiastically describing developments and modernity in Nagaland, which seemed far from imagination and current reality. Khiavelin, a young and informative Mass Communication &Journalism student, recently shifted to Dimapur from his native town Shamator, shared news about a proposed developmental project by an outside firm in Mokokchung district, approved by the Nagaland government. He was thrilled about the development as it would create job opportunities, and moreover, the firm promised that once the development was completed, it would provide free job placement to 10 individuals from each tribe. Wangnao, a History student, expressed mixed feelings. While happy about the development, he questioned why Mokokchung was chosen, noting that Dimapur, Kohima, and Mokokchung were typically at the forefront of such projects. He worried that the project might erode Naga traditions and even questioned how the people and Nagaland Government approved it.He is very thoughtful about it like a leader. Sedevinuo, another Political Science student from Kohima,interrupted, “What nonsense are you guys talking about? Be happy it’s one of its first kinds.” She simply wanted development, without over thinking the details. Moa shook his head in pride and said, “The development is going to take place in my village.” He again started animating hand movements, sharing about how the firm chose Mokokchung. He said the project was in collaboration with the Government of India and a leading private firm, an initiative of the Act East Policy. Earlier, the firm had approached some villages in different districts, but due to the complexity of traditions and insurgency influence, the project had been on hold. Fortunately, their MLA, a young leader, approached the firm for the development to be initiated in his village; at first, the villagers denied for the developmental project but agreed for the good of all. The firm also agreed, as comparatively, to other regions, insurgency influence had been checked by the various student bodies and tribal bodies at Mokokchung.”Don’t you think the Nagaland Government and your villagers are violating Article 371(A)?”Wangnao questioned. Sedevinuo said, “Come on, it’s a good opportunity to create jobs for our people and development in Nagaland.” Khiavelin, replying to Wangnao said, “Why always talk about Article 371(A) whenever there’s a developmental project? How are we supposed to progress in the 21st century? I’m not saying we must totally ignore Article 371(A), but why should we compromise development for traditions? I would say both traditions and development must go hand in hand; only then can we progress as a collective society.” “How I wish I could grow upto lead a reformative movement in Nagaland,” Khiavelin added. “It’s the need of the hour to transcend from traditional thinking to rational thinking.”
Moa softly and hesitantly said, “Guys, come closer; I’ll tell you something I’ve heard. I’ve been told to shut my mouth regarding this. I was told that other tribal organizations are planning to condemn my village, and they had even contacted our apex tribal body about how it allowed my village to initiate such steps.
Some village headmen, in order to maintain village prestige, might pull back the developmental project in our village.”
Sedevinuo questioned Moa, “Ayale, the Nagaland Government approved the project, right?
Then your village must go ahead with the project.”
Khiavelin said, “Oh yeah, I’ve heard some tribal organizations moved to their respective MLAs to criticize the village’s decision, but we have an OPPOSITION-LESS GOVERNMENT, so the move wasn’t strong; our government’s opposition-less worked this time, unlike on other issues.” Just then, a news notification popped up on Khiavelin’s phone screen, and he read out to his friends, “Proposed Developmental Project in Nagaland cancelled due to the villager’s demand for job reservation under Land Owner Rights. The villagers had demanded 50 individuals from their village alone be offered jobs,” which the firm was not willing; however, it agreed to 20 individuals, but the villagers did not compromise. Furthermore, the Church body expressed grave concerns that the developmental project would irreparably erode Christian faith and values, leading to a profound cultural and spiritual shift once completed. The Church condemned the proposed developmental project in the village, questioning whether the state government had violated Article 371(A) of the Indian Constitution, which protects the religious and social practices of the Naga people. Khiavelin further read the news, noting that the student body and women’s groups were showing discontent at the villagers’ decision, stating that the developmental project would be a great benefit not only for their village but for the entire Naga community. Khiavelin added, “ The reasons for cancellation were in itself complex and motivated by various factors that lay hidden, known only among the villagers.” Wangnao, true to his name, exemplifies a thoughtful leader;we must guide our younger generation on the right path,so they don’t get swayed by such influences. Angry at the Church’s stance, Moa said the Church must do away with its role in political affairs, questioning its authority to dictate state’s developmental decisions. Just then Sedevinuo added, “Our state is still very far from changes and developments; our elders make decisions that only lead their children suffer.”
“The entire conversation ended with all four friends saying, “Sooner or later, our time will come; we will correct all the flaws we see and for which our yet-to-be-born future generations will thank us.” The names of the four college-going student characters also have meanings: Moa (Blessings in Ao), Khiavelin (Young Generation in Tikhir), Sedevinuo (Start Good in Angami), and Wangnao (Thoughtful Leader in Konyak). This implies that the younger generations are a blessing in disguise; if guided well, Nagas’ journey towards progress will begin with thoughtful leaders and good thinkers. I’m being very careful with the names; kindly apologize if any usage causes unintended offense.
Through this story, I aimed to shed light on the intricate dynamics of Naga society, hoping that it sparks meaningful conversations and constructive reflections on our collective journey towards progress and cultural preservation. While the narrative is fictional, it draws inspiration from the complexities and nuances of the region, without referring specific village. I’ve used four college students talking about this issue because the youths of today are going to be the leaders of tomorrow – be it as a teacher, MLA, minister, officer, intellectual, entrepreneur, artist, scientist, or in any other profession that shapes the future. Although the story is fictional, it’s undeniable that students are already discussing and thinking critically about these issues. If leaders of today don’t take action, they’ll be held accountable by the children of today in the near future..
Takasungba Imchen
Wednesday, July 16, 2025