Nagaland is searching, grouping, but surly looking forward to the heaven of freedom.
The political history of Nagaland began in 1866 when the British occupied the part of Naga territory and later formed Naga Hills Tuensang Area (NHTA) in the year 1957, and the state of Nagaland was born in the year 1963 after two entities agreed that both the entities will progress and develop equally in all aspects. The creation of Nagaland state was a clear indication of the Government of India’s desire to solve the Naga political problem and to usher in peace and prosperity to Nagaland. Thus, the Naga people were given the power, responsibility and opportunity to govern their own affairs.
Nagaland has undergone significant social, religious, and cultural changes throughout its history. The arrival of Christianity brought education, development, and exposure to the wider world, transforming traditional Naga society. However, modernisation also introduced negative tendencies such as selfishness, individualism, corruption, dishonesty, and materialism. Many people began to equate modernity with wealth, power, and possession of modern technologies rather than with moral and social progress. As a result, Nagaland today faces serious challenges, including moral and spiritual decline, political corruption, economic dependency, and social injustice. Issues such as exploitation, discrimination, inequality, and self-centeredness have led to widespread demands for justice. Although the constitution of India guarantees fundamental rights such as freedom, equality, justice, and liberty, these ideals are often undermined in practice, resulting in unequal distribution of resources and continued injustice within Naga society.
Even though the Nagas were head hunters and naked people at one time, they were better than the present Naga people, they were united, disciplined, honest, free major class divisions. People lived simple, hardworking lives and maintained strong relationships within families, clans, tribes. Whereas, today Naga society face many challenges such as corruption, injustice, exploitation, economic dependency, unemployment, and social insecurity. People have become worse than head-hunters and naked people. In the olden days they killed only their enemies but today they kill even their own brothers and sisters by corruption, injustice, oppression, enslavement, not counting the value of life in the society.
The word yna “oppress” conveys a stronger moral injunction as “cheat”, “exploit”. In Hebrews, the word carries the tones of oppression and violence rather than simply forbidding cheating one’s neighbour, the legislation is forbidding the oppression of one another.
The growing gap between the rich and poor, along with rising youth unemployment and drug addiction, has created serious social concerns and weakened the values that once characterized traditional Naga society. Thousands of unemployed youths are becoming beggars and slaves of the system. The corruption, violence, and hatred are worse than the head hunters. The economic, social, political and moral nakedness is more shameful than the physical nakedness of the body.
Leviticus 25: 17, “You shall not wrong one another, but you shall fear your God, for I am the Lord your God.”
Today, when we look at the political scenario, we see that society, village, family, and individuals are divided by hatred and ism because of none other than fault-played politics. They have forgotten that politics is instituted by God and therefore, should perform their duties in obedience and faithfulness.
Political power in the state has become highly centralized, leading to corruption, abuse of authority, and political instability. The pursuit of power has encouraged malpractice, broken promises, and political division among different groups. Funds and other needs of shares intended for poor and marginalized people are often misused by corrupt leaders for personal benefit. Corruption is also present at the village council level, where resources and subsidies meant for villagers are sometimes diverted by leaders, resulting in a loss of public trust. Additionally, electoral politics has been affected by bribery, violence, corruption, favouritism, and social divisions, causing elected leaders to serve the interests of a few supporters rather than the welfare of the people.
World War II accelerated the growth of the money economy in Nagaland by increasing interaction with the outside world. As a result, many Nagas moved beyond traditional agriculture and sought paid employment. Modernisation and globalization further strengthened the money-based economy, creating a perception that urban lifestyles are more advanced than rural ones. At the same time, many traditional customs and practices began to decline. The spread of materialistic values has contributed to corruption, selfishness, and greed. Despite crores of development funds being provide by the central government to the state every year, much of the money is often misused for personal gain rather than public welfare. Consequently, Nagaland continues to face challenges in social, economic, and infrastructural development, as many people prioritize personal consumption over their responsibility to contribute to society.
Economy inequality remains a major challenge in the state, a small section of the population enjoys a disproportional share of the state’s resources, while many villagers and daily wage earners work long hours for very low pay. (for instance in a remote towns like Noklak and Patso where labourers are get paid only 200 Rs to 250 Rs as daily wage. Whereas the workload is extremely beyond measured compared to the amount they get paid). This unequal distribution of wealth and opportunities has created widespread dissatisfaction and a sense of injustice among the people. Corruption, misuse of public funds, and weak leadership have further hindered meaningful development. As a result, many people experience economic hardship and social frustration. Addressing these issues requires strong political will, ethical leadership, and a commitment to equitable development that benefits society as a whole. In this way, the negative impacts of modernization, which have created a moral, social, and economic vacuum in Naga society, can be effectively addressed.
Although more than 90% of Nagaland’s population identifies as Christian today, this statistic does not necessarily reflect a society marked by peace, love, and harmony. While Christianity has led people to abandon many traditional practices, it has not fully transformed moral and spiritual life. Values such as honesty, simplicity, innocence, and dedication have declined, and despite over 150 years of Christian influence, spiritual maturity remains lacking. Corruption and indiscipline are widespread not only among public officials and politicians but also within the churches themselves.
Nagaland has witnessed a decline in the moral and ethical values once associated with its forefathers, as corruption, violence, greed, and immorality have become increasingly prevalent. Although the state’s motto, “Nagaland for Christ,” reflects its Christian identity, Christian principles are often not evident in people’s daily lives and relationships. Modernisation and urbanization have brought economic and social progress, but they have also contributed to moral deterioration, individualism, and materialism. While Christian missionaries introduced education, faith, and development, many Nagas became more focused on imitating Western lifestyles than embracing the deeper values of Christianity. Unlike the past, when religion was integrated into every aspect of life, a sharp divide now exists between the secular and the religious spheres. This separation, coupled with the pursuit of power and self-interest among leaders, has weakened spiritual commitment and diminished the influence of faith in public and personal life.
It is a fact that today religion is sold for the sake of money. The church has lost the sanctity of the pulpit because it is here that the most public leaders and politicians express their greed and power. The one who steals the most goes to the pulpit and gives the most dramatic sermon or speech about corruption. Competition has become a part of the life of Nagas in the religious spare, giving tithes and offerings are only outward show-offs of their wealth and power and going to church is just the means of seeking praise from others and showing off their best appearance, religious leaders are busily earning money by neglecting the public masses. Thus, the church increasingly reflects social class divisions, with the wealthy and influential receiving preferential treatment while the poor are marginalized. Consequently, religious oppression, inequality, and moral decline have emerged as serious concerns within the religious life of the community.
Amos 2: 6…I will not turn away the punishment thereof they have sold the righteousness for silver…
Amos 5: 21-24 “I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your…I will not accept them;…Take away the noise of your songs;…But let justice roll down like waters, and righteousness like an ever-flowing stream.”
Today town churches in Nagaland have become rich people’s churches and appointments are done based on favour and personal connections rather than merit, and churches frequently remain silent on social and political issues such as injustice and corruption. Instead of speaking truth to power, they are portrayed as fearing influential people more than God. The church is criticized for failing in its responsibility to guide and transform society according to Christian values. Consequently, if Nagas take pride in their Christian identity and culture heritage yet fail to uphold moral integrity, develop Christian character, and produce honest leaders, both the church and the people share responsibility for this failure.
Both the Old and New Testaments portray God as actively concerned with human freedom, justice, and liberation. Yahweh delivered Israel from Egyptian oppression, while Jesus proclaimed good news to the poor and freedom for the oppressed. Therefore, Christians have a responsibility to combat social evils such as oppression, corruption, and injustice and to work for social justice. The Church must speak and act prophetically within its context, including among the Nagas. If theology of the Church fails to address the realities of society, it loses its relevance. The Gospel’s message of love and justice must be demonstrated through concrete action for human liberation and justice in the rapidly rising society.
Therefore, Nagaland is being facing a grave situation socially, economically, politically, morally, and religiously, which is only caused by the people themselves. It may be that people are confused about the true meaning of modernity and development. It may also be that increasing isolation has led individuals to become self-centred and selfish. Another possibility can be that proper guidance and effective laws might not have provided before the situation became as severe as it is today. Whatever the reason may be, the reality remains that the people of Nagaland are now facing the consequences of their own actions. Therefore, the situations can improve only when every individual accepts responsibility for bringing change. This is also where the church must play its role. The church must take the initiative in promoting harmonious coexistence within society.
Injustice can exist only where justice is absent. When justice prevails, peace naturally follows. Likewise, corruption can cease only when honesty, integrity, and discipline are cultivated among the people. In carrying out this responsibility, all citizens must act with the fear of God and remain faithful to its moral and spiritual calling. 1 Corinthians 3:19, For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their own craftiness”.
To end with, let us examine a quotation by L. Alenso Schoekel,
“People ask for bread and we offer them a handful of theories of each verse of John 6. They ask questions about God and we offer them theories about the literary form of one Psalm. They thirst for justice and we offer them discussions about the root of the word tsedaqa (‘justice’ in Hebrew). I am examining my conscience out loud, and the reply I hear is: the one must be done without neglecting the other.”
Kamthong S
Master of Theology in Old Testament
Saturday, June 13, 2026