Landless, bonded labourers or slavery has never a feature of Naga Society. Property was mostly based on Clan or Community ownership and the Nagas practiced subsistence agriculture. Shifting cultivation was the preferred mode of cultivation as such each year huge tracks of jungles were cleared and burnt for the purpose.
Each rural Naga village served as an autonomous independent unit in the absence of a cohesive centralized authority, even among a particular tribe. It was a rural based society and was not urbanized. Thus the village chief became the supreme ruler within his jurisdiction by virtue of his status but it was very democratic in nature. Decisions concerning the village was based on consensus. Each village fiercely protected its way of life therefore there was hardly any contact with the outside world to be influenced by other civilizations. This remained so till the Britishers came in the mid 19th century.
Modernization and unification of the different tribes into a single administrative unit (there are still many tribes outside the purview of the present state of Nagaland) has brought about tremendous changes and challenges in the Naga society especially in rural life. The transition to modernization and materialism has not been smooth to the rural folks and they have not been able to adapt themselves to a centralized parliamentary system of governance. In rural Naga life survival is not the issue but the challenges of integrating oneself to the needs of modernization and materialism in a parliamentary democracy is the core issue.
The rural people needs education and employment to fulfill the demands and needs of materialism and modernity. The traditional way of life has been for mere subsistence existence. It is here that a mechanism needs to be evolved to help the rural people cope with the cost of transition. The rural populace needs awareness and enlightenment regarding the concept of a welfare government with its various welfare schemes and programmes. They must understand that their pro-active participation will ensure the success of such a system.
Each rural Naga village served as an autonomous independent unit in the absence of a cohesive centralized authority, even among a particular tribe. It was a rural based society and was not urbanized. Thus the village chief became the supreme ruler within his jurisdiction by virtue of his status but it was very democratic in nature. Decisions concerning the village was based on consensus. Each village fiercely protected its way of life therefore there was hardly any contact with the outside world to be influenced by other civilizations. This remained so till the Britishers came in the mid 19th century.
Modernization and unification of the different tribes into a single administrative unit (there are still many tribes outside the purview of the present state of Nagaland) has brought about tremendous changes and challenges in the Naga society especially in rural life. The transition to modernization and materialism has not been smooth to the rural folks and they have not been able to adapt themselves to a centralized parliamentary system of governance. In rural Naga life survival is not the issue but the challenges of integrating oneself to the needs of modernization and materialism in a parliamentary democracy is the core issue.
The rural people needs education and employment to fulfill the demands and needs of materialism and modernity. The traditional way of life has been for mere subsistence existence. It is here that a mechanism needs to be evolved to help the rural people cope with the cost of transition. The rural populace needs awareness and enlightenment regarding the concept of a welfare government with its various welfare schemes and programmes. They must understand that their pro-active participation will ensure the success of such a system.
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