What truly ails Naga society today is not only corruption, misgovernance, or the decay of moral values, but the deeper malady that fuels them all: tribalism and chauvinism. These forces have seeped so deeply into the collective consciousness that they shape everything from politics to social relationships, from appointments to opportunities.
Tribalism, in its crudest form, was once a matter of identity and survival. Today, it has become a means of division and dominance. It does not merely pit one tribe against another; it has fractured communities within tribes, clans, and even villages. In this atmosphere, collective progress is often sacrificed at the altar of tribal pride and personal ego. The dream of a united Naga people remains distant because every effort toward unity is measured against tribal interest rather than common good.
Chauvinism adds another layer of poison to this equation. When pride turns to arrogance, it blinds people to merit, fairness, and accountability. Public institutions become extensions of tribal patronage. Leadership becomes a competition for tribal assertion rather than a pursuit of shared development. This kind of thinking corrodes trust, kills meritocracy, and encourages corruption, as loyalty to tribe, village or clan is placed above loyalty to truth and justice.
What is tragic is that many Nagas recognize this problem, yet few confront it. To question tribal, village or clan privilege is often seen as betrayal. But real courage today lies not in protecting tribal pride, but in rising above it. The future of the Naga people depends on whether they can outgrow these narrow identities and rediscover the moral and spiritual values that ought to bind them together.
Until Naga society learns to replace tribal allegiance with collective purpose, progress will remain an illusion. True peoplehood cannot be built on the fragile foundation of tribalism and chauvinism. It requires humility, integrity, and the willingness to look beyond tribal boundaries and think and act as one people.
