Samuel Wati
4th Mile Diphupar
One of the misconceptions attributed to the Adivasi (Naga tribes included) communities in India is the concept of egalitarianism. The Adivasis lived in a simpler society then, and hence upholding a more equitably lifestyle was perhaps the subtext. In Nagaland, however, the aspects of discreet class formation and inequalities (injustices), among other social impediments, exists without much criticism, let alone theorization of the state of affairs. There seems to emerge quite a conspicuous division between at least two groups of people within the confines of the Haves and the Have-nots (Marxian way). However, the third group in the Naga society seems to be responsibly and flawlessly bridging the divide into a discreet division. This gap-filling is done through skillful maneuvering of all possible institutions, organizations, agencies, events, and symbolisms known to mankind and the Naga society.
First, (the Haves), in Nagaland, the fact remains that there is an (in)visible class of people whose earning capacity, influence, and reach are incomparable to the rest. This echelon in society is clearly the 'saviours' of the institutions (Political, social, and economic) and organizations, or perhaps this is what they think. Second, the Linchpins (in the words of Seth Godin) are the interface, the gap-fillers. They are nowhere close to the first group on any count (especially in the economic aspect); nevertheless, they possess social and cultural capital (to borrow Bourdieu's idea). Linchpins, by and large, are the well-wishers of the first group but may shift camp during trying situations. However, the third group is a massive voiceless overwhelming majority, added on by the day, whose voices do not matter, or perhaps this is what they want to think. This third group comprises the vast majority of any organization and institutions. But then, they are either voiceless (cannot voice out or their voices are not heeded) or not 'voicable' (cannot raise their voice for differing reasons).
Corruption in Nagaland perhaps needs to be seen within the framework of this crucial divide. Nagaland state registered one (1) corruption case in 2021 (Morung Express 12th Sept. 2022). We may want to start with a few alternate questions such as; what does it imply when corrupt practices are rampant, yet a government is stable? Aren't people aware of corruption? Is corruption illegal or just merely immoral? Is a person or government corrupt only when proven guilty? In a work of Economakis, George et.al., (2010) - Patterns of Corruption, one of the probable reasons for such surreptitious corruption (yet so visible) is that the structure of the society is elitist and corruption is very stably institutionalized. As Rev. Dr. Keyho would have it, corruption has permeated into our living system (Morung Express 17th Sept. 2022). It additionally implies that the 'stakeholders' are all well and gainfully placed within a corrupt hierarchical structure. In other words, we may need to understand our social system in order to understand corruption itself.
Given that corruption dogs human civilization, what are the political, bureaucratic, social, and religious institutions and agencies entrusted to check corrupt practices in Nagaland? What are the opportunity costs (the loss of other alternatives when one alternative is chosen) devastatingly paid by the lower-rank citizens (have-nots) in terms of infrastructural violence every day? As a conscience keeper, when was the last time we heard Preachers, Organizations leaders, Media, etc. educating and admonishing the evils of corruption - bad roads e.g.? Perhaps one does not do as much as one should or one is not heard, or one cannot raise voice.
Getting back to the moot point of our predicament on 'corruption-free' conditioning, what form of corrupt practice would make it an offense? Or whose voice is going to matter to let corruption count? My submission is well summed up in a Kanada meme; revolutions don't happen easily; the poor are powerless, the middle class doesn't have time, and the rich don't need it. The onus to voice out (read register corrupt practices and shun the same) definitely and without a doubt rests on each of us. Nevertheless, one must not forget that there is also a group that does not want to change the status quo and will even protect it at any cost! Where money power, muscle power, and false propaganda become the order of the day (Rev Keyho, The Morung Express - September 17, 2022), impunity, hence, 'corruption-free' is the manifestation.
Nuanced work on corruption in Kenya - South Africa shows that an entire gamut of corruption nationwide hinged on just a single person in the government! There is no dearth of such literature around the globe. So then, what does it really mean; that history will judge us? In this case, history will judge all of us, and I do hang my head in shame for doing nothing about corruption in my Nagaland. Then again, the harsher judgment awaits those leaders at the helm of affairs, whether they made Nagaland a 'corruption-free' or 'corruption freely practicing' state. Lest Hardin's tragedy of the commons (a social and political problem in which each individual is incentivized to act in a way that will ultimately be harmful to all individuals) comes true to our ultimate destruction; let us heed the realities of corruption.
