Where Minds and Markets are Free
David Vumlallian Zou
Queen’s University Belfast, UK
In a country where the sole employer is the State, opposition means death by slow starvation. The old principle: who does not work shall not eat, has been replaced by a new one: who does not obey shall not eat - L. Trotsky, 1937
"Dusk has fallen, but the hills of many ages still stand" - Ratan Thiyams (
Thupatna: I Gam Liangvai e!
Laphuah-tu in “I gam a liangvai e, lawm lawm” ana chi bang in, maban i gam dinmun toh kisai lunghimawna tampi um hi. I gam bouruak in a zil lou ziah in, mimal puahnatna nei te hamkhel ding kiveng a ham ngam non lou a bang hi. 1997 galbuai apat thaulawng vaihawmna (Gun Culture) nuai ah i um uhi. Gal bawl bailam a, nanleh kilemna siamkhiat bailou hi. Nidang bang a muanna-le-bitna nei kia na din’ khang khat teitei lut ding hi. Bang chidan a tu i dinmun a ding i hiai? Bang chi suahtat ding? Tami i buaina-te koi pou lunggel thei te’n i pawna ngei uhi. A damdawi di’n sakhona (Christian piety), gam-leh-nam itna (parochial patriotism) leh solkar tung a kiphinna (politics of protest) chite i gentel zel uhi.
I gam a Gospel ahing luut tung lai in, miteng Christian suah in piangtha lei i gam pallun mai din’ ana hisap uhi. Nailam lou hi! I khanglui sakhua hun lai sang in Christian i suah apat “crime” (guta-lata, tualtha, sisansua) sang zaw daih hi. 1997 tual gal in “Pasian panpina thum in” ei leh ei i kithat thei veve uhi. Pastor leh a “tor” lou, a piangtha leh tha lou zong 1997 tualgal in kilamdanna pi umlou hi. US President George Bush bang zong sakhomi leh “mi piangtha” khat ahia, hinanleh tulai khovel a sisan suahna huaise pen Iraq Gal pantu ahi thei veve hi. Minam tampi (Japan-te, Hindu-te) bang Christian suah sese lou in khangtou ua, Christian gamte sang ma in “crime” nei lou zaw uhi. Ei lawi in “Pasian thu” (God talk) maimai ki buaipi a, i gam tahsap leh buaina tahtah te ngaisun pha in kinei lou hi. I gam a natna, AIDS, khamthei-guithei, laitheilouna (illiteracy), numei dopsangna, zi-le-ta vuah (domestic violence), huisiang-tuisiang ngaikhohna (ecological concern), nehgu-tahgu, numei-naupang soisahna (child abuse) leh neh hoi lou ziah a damlouna (malnutrition) chite agen in zong kigen kha vet lou hi. Achang chiang in, i gam khantouna dia damdoi (solution) i bawl te mama zong a natna (problem) suah thei hi. I gam ah “Pasian thu” in sakhua lam sil ah kilamdanna tun a, hinanleh i nehsui leh sumsin dan ah khantouna tahtah hing tun lou hi. I buaina-te zung sui tum masa lei, suhdam thei thamtham ahi. Natna teng adin damdawi um a, a um lou lezong mudoh thei nalai ahi.
Nung-le-ma Entha Ni
Sakhua leh society toh kisai houlimna a kibawl chiang in, mi khenkhat ten, “Athu a gengen hun hi non lou, asep asep khiat hun ahi ta” achi thei zel uhi. Bible ah zong nasep tellou ginna pen a shi ahi chi i mu hi. Nanleh misiam tampi ten nasep toh “tongsan samtui chiim bang luan” sah ding a deihuai dan agen uhi. Tongsan (theory) leh nasep (action) kigawm pen English in “praxis” kichi hi. I theisiam din gen mai lei, “Zo naw” toh kilebul chet ahi. “Zo naw” pen tongsan tellou a, ginlelna nei man lou a, asep asep khiat thaw ahi. Shakespeare in Hamlet ah ginlelna chau, nasep tellou a buchin loudan zong agen thou hi. Hinanleh ei singtangmite dinmun ah tongsan leh ginlelna poimo in ka thei hi. Aziahpen ei lah ah, Doubt-Debate-Discuss (tongsan) chite kithupi sim mel lou abang nalai hi. British laphua
To act is so easy, as Goethe says; to think is so hard! … Let us think of quietly enlarging our stock of true and fresh ideas, and not, as soon as we get an idea or half an idea, be running out with it into the street, and trying to make it rule there … I am bound by my own definition of criticism: a disinterested endeavour to learn and propagate the best that is known and thought in the world.
(Goethe genbang in, a sepdoh nop a, a geldoh ha hi! … Ngaidan minlou khat i nei chiang a, kholai a tangkoupi ding leh vaihawm dia tai pai lou in, dai tah in ngaidan hoi leh tha tampi kholkhawm masa vai … Criticism khiatna ka piah pen ka tukip hi: khovel a sil hoi kitheikhia leh kingaisunte lungsim kihong tah a zil ding leh thezah tupna ahi).
Ginlelna pen sil bailam hi lou hi. Ginlelna in lunghimawna, dotna hamsa leh sil theichet utna tampi banah houlimna-tongsan manpha zong piansah kha ding hi. Jesu ngei in ama hun a sakhona thuhilna lui (religious orthodoxy) a ginglel a, dotna hamsa tampi abawl gige hi. A dotna te Pharisai leh Sadukai ten zong dawng thei gige lou ua, mi tampi in Jesu a muda law uhi.
Zo minam pumpi Tapidaw asuahna ziah poimo khat ahileh ginlelna ziah ma ahi. Nidang a Lawki biahna pen Pau Cin Hau hun apat ginlel in na um a, dotna hamsa tampi kidot khum hi. Zo sakhua lui a i pi-le-pute gindan in mishite hagau in Mizogam leh
Zo minam sung a Kristian suah masate ahileh Lushei gam a suahte – Bawi kichite – ban ah numei naupang lamte ahi deu uhi. Tapidaw pen migenthei leh liangvaite sakhona dan in i pi-le-puten na en zing uh ahi chi Upa Thanga (1883-1957) laphuah apat kimu thei hi:
Mangpa loupi pen ka hing pahtawi uhi …
Lungkhamte sal liangvai migi loute din,
Sangngate gentheite, Mangpa leh Pasian …
Na tate ka leh mauna na ngaikhe leng …
Tapidaw na suah masa penpente samat-galmat tung tawn a Pialgal tung dia kinepna nei khawl lou teng ahi sim hi. Etsahna din, ka pu pen Lawki siampu ahina toh na shi a, hinanleh meithai-taga ka pi Telluan pen Khristian na suah hi. Ginlelna ziah in khovel kisiamdan hilchetna tha hing um thei a, Zo sakhona apat Sap-kaangte sakhona theichet utna hing um thei pan hi. Mizogam ah Rev. (Dr.) Zairema hun apat Tumlam gam a Welsh missionary-te sinsahna nasatah in ki ginglel pan a, dotna tampi na bawl khum hi. Tunai in Rev. (Dr.) Vanlalchhuanawma in Christianity and Subaltern Culture (2006) ah missionary-te sinsahna nasatah in thusitna a bawl khum hi. Pasian in Sapte a veh chiang in Sap zia in a veh a, Kol-te kung ah Kol dan in akilah a, Zo minamten zong Pasian pen Zo zia a biah ding ahidan Mizo lamkaiten anah gen mama uhi. Zo minam ten Sap-kaangte zia leh “theology” toh Pasian biah ding kisam sese lou ahidan nasatah in agen uhi. Zo tapidaw sung a kikhen-kibalhna tampite zong Tumlam gamte “theology” nengneng te ziah ahi zel hi. Sakhona thu pen kinial lam ah
Ginlelna pen dotna leh tongsan in zui thei leh chi lunggul huai hi. Tongsan chiindan pen Zo pasalte guah kihuai tuam na ding hi lou hi. Khanglui lai in pa-thununna (patriarchy) nuai ah na kikhosa a, inn sung leh khotang vaihawmna ah numeite na kipampaih hi. Zi vua leh sat (domestic violence) chiindan zong tuni tan in Zodawn lam ah bei nai lou hi. Pa-thununna toh kisai ginlel ding leh kidot ding thu tampi um hi. Zonu a mawl vang in thudot in um ngai lou a, a mawlna henkol sutna din koi man laitheina (literacy skills) zong penuam tuan lou hi. Zodawn lam ah kum 30 Sunde Skul a kai vang a, A AW zong simthei nai lou Khristian numei tampi um nalai hi. Sunde Skul tung tawn a Zo nute laisim dan kisinsah ding Pasian in a daal amah? Dal lou ding hi. Khovel ah kikhenna chi tampi um hi – khopi/khota tenna mun (domicile), azawng ahau (class) kikhenna, numei/pasal (gender) kikhenna, lai thei leh thei lou (education), chi leh nam (ethnicity) a kidaidanna tampi um hi. Hichibang kikhenna khovel ah Zodawn a teeng kha, income nei lou, Zo “tribe” neu khat sung a numei laithei lou a piang khate dinmun se petma hi. Singtang lohou a kivah inn kuan sung ah zong pasal sang in numei dinmun niam deu sese a, pasal Bible sim thei lou sang in numei Bible sim thei lou tam deu sese hi. Hichibang dinmun hamsa tah a um Zodawn mite Second Coming thu toh galgih sang in Literacy Mission leh Survival Skills khenkhat kihil leh manpha zaw din a lamet huai hi.
Tongsan Samtui Chiim Bang
Prof. Homi Bhabha in khovel a gam tuantual Third World kichi-te’n theory leh politics a khen (polarize) uh a poidan tunai in agen hi. Tuaziah in, gam tuantual te’n huahbu neimi “theorists” kivaat ua, asep asep thaw mi “activists” ahau uhi. Tami gel kiselbuh tah a, azawh khawm masang sia, huabu nasep leh thagum nasep ah koima nam piching ngai lou ding hi. Aziahpen tulai pilna khang Knowledge Economy ah, lungsim leh huahbu zang lou a khantouna ding leh hausatna ding lampi um himhim lou hi.
Ei
Bible ah tongsan chiindan zui dia chialna tampi kimu thei hi. Thuhun Lui ah Pasian leh Job kinialna huaisia i thei ta uhi. Tualeh Pasian in tongkum ding leh kinial ding in mihingte chial gige a, “Hing pei un, tong kikum ve ni” (Isaiah 1:18) achi hial hi. Van leh lei a pilna umteng tongkupna leh kinialna apat hing piangkhe thei ahi zaw hi. Job laibu sung ah Pasian pen kinial hat Toupa ahidan kimu thei hi. Kinialna din ginlelna poimo a, dotna tampi
Khovel a zilna leh theina zousia ginlelna apat hing kipan ahi zing hi. Sir Francis Bacon in, The Advancement of Learning (1605) ah hichin agen hi: “Ginlelna nei theina leh siamkhiatna in manphatna thuapni nei hi”. Khatna ah, ginlelna in theikhelna apat hing vengbit a; anina ah, thudih kichian zaw sem a sui din ahing tawsawn hi (Sen 2005: 27-28). Thudih theina lampi hoi pen ginlelna ahi chi Bacon in ana gen hi. Tualeh mipil Friedrich Nietzsche in a laibu minthang, Human, All too Human (1878) ah hichi’n ana gen hi:
Convictions are more dangerous enemies of truth than lies … It is not the struggle of opinions that has made history so violent, but rather the struggle of belief in opinions, that is, the struggle of convictions … Out of passions grow opinions, mental sloth lets these rigidify into convictions.
(Zuaugen sang in ginna khu thudih melma lian zaw ahi … Ngaidan kibatlou ziah a history a thagum suahna tampi um hilou in, sumkuang chiang kei a ngaidan khat shipi ngamna ziah ahi … Lungsim kilawpna (phulna) apat ngaidan hing piang a, huahbu thasiat ziah in tampi phulna te ngaidan kip asuah uhi).
Hinanleh ginna leh kinepna tellou in koima khosa thei lou ding hi. Mihing society leh sakhona pumpi zong ginna leh kimuan ngamna ziah a peipei thei ahi. Laigelh-tu khat in “Faith and Knowledge” toh kisai in hichi’n agen hi, “Ginna leh theina ten tup-le-nim kibang anei uhi” chi hial hi. Ginlelna in theina lampi ah hing pui the a, theina in ginna zong piansah thei zel hi. Hinanleh ginlelna um lou in i phah tawp kitung paipai ding hi. Apoimo pen ahileh tawp lou a thudih sui ding ahia, tawp lou a dotna lampi zui ding ahi. Robert Frost in tantoh a lungkim a hoi lou dan hichin anagen ngai hi:
The woods are lovely, dark and deep.
But I have promises to keep,
And miles to go before I sleep.
(Muikhua zin kuan singgam dum didialte etlawm sang.
Nanleh ka tongchiamte mualsua nai lou,
Ka zaal masang, lam saupi zui din haibang ei ngah lai).
Tu dinmun Manipur singtanggam ah kivaihawmna mumal um lou hi. Tualsung vaihawmna um lou ziah in, athaluang in tangval thau tawite khut nuai ah i ki-enkol mai uhi. Mipi deina toh kiteel tualsung vaihawmna chikhat kisam mama hi. Minam khantouna din zauna bei a tong kikup ding poimaw hi. Ginlelna leh dotna tampi bawl a, khat leh khat tong kisan tuah a, asep asep mai hilou a, Social Policy kichian tah a kikup gige ding poimo hi. Ei Zo minam sung ah mipi tongsan (public debate) chiindan um lou in na tampi na kisem gige hi. Mabah ah TV, newspaper, seminar leh debating forum tuamtuam zang a minam adia poimo thu khat photphot kikup ngatngat ding dei huai ta hi. Tualeh Right to Information Bill chite zong feltah a zat thei ahina din mipi leh thutha-saite adin pilvan huai sa ing. I pastor leh sakhua nasepte zong khantouna (development), Human Rights leh social issue tuamtuam a nasep leh thugen a tusang a ahing kihal tam sem ding uh dei huai hi. Thudih gen na hi phot leh, zau ding um lou a, taan ngam (sacrifice) zong khat veivei kisam mai thei ding hi. Pastor ten silpiah (tithes), Building Fund leh Second Coming thu maimai agen thei ding uh chi Bible ah kimu sam lou hi. Nidang a OT zawlnei-kamsang ten zong khotang hutdamna leh politics thu nasatah in ana gen tham uhi. Tongsan samtui chiim bang luan din Pu Rabindranath Tagore in hichin Pasian kung ah thumna na nei kha hi:
Where the mind is without fear and the head is held high;
Where knowledge is free …
Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit;
Where the mind is led forward by thee into ever-widening thought and action –
Into that heaven of freedom, my Father, let my country awake.
(Lung shi lou a, lu dopsang ngam na mun ah,
Siamna leh pilna zalenna mun ah,
Tui chiim bang a lungsim ngaisutna gilte, ngaidan lui sehnel gamgaw lah a agammang louna mun,
Lunggel piching sem leh nasep tangzai zaw sem dia nangman lungsim na kehletna mun ah,
Pa aw, tuabang zaleenna vangam ah, ka gamlei hing phong tan).
Sumsin leh Nehsui Zaleena Gam Ah
Bang dia’ Tagore thumna
Vangsiat huai tah in, i innveng Bengal leh
Khovel khangthu ah “socialist” gam hausa kithei ngei nailou a, hinanleh “market economy” zui gam zawng zong um lou hi. Japan-te Shinto biahna ziah a hausa ahilou bang un,
Do not make presents to them just because they are Christians, on the contrary make as few presents as possible and those only for services rendered … Do not change the temporal conditions of converts on their becoming Christians. Do not give them a greater income than they had as heathen unless they prove themselves worthy of it by improved skill.
(Khristian a suah ziah maimai un silthawn piah pe sin len, na sil piahte aman nei leh sepgim ga hi zaw hen … Khristian a suah ziah un a khosahdan uh heng sin. Siamna kibelap a mimal chitna anei lou ngal uleh, lawki ahi lai sang ua income tam zaw pe sin).
Mul-lit sasa in,
Tami “socialist system” ahileh “market mechanism” melma lian pen ahi. Socialist sokar te’n athudan in bangkim mipi hoina (“public welfare”) din sem ua, capitalist solkar in bangkim mimal metna (consumers & entrepreneurs) din sem hi. Licence Raj in mimal supna leh golguhna tawisang a, muthei lou mipi hoina ding maimai dei hi. Hinanleh market model in mimal consumer-te hausa sah tum a, atawp ah miteng hausa asuah hi. Aziah pen, “Consumer is king” chi market economy gindan ahi. Socialist solkar pen “Garibi hatao” (Remove Poverty) chi slogan toh mizawng-te hoina (welfare) ding paulap a kibawl ahia – athudan in; hinanleh atahtah in solkar nasemte maimai in phattuam pi hi. Mimal consumer-te’n bangkim mantam tah leh quality hoilou tawp leina dia’ licence ngah in a kigual nainai uhi. Market economy in zawnna suhbeina di’n slogan sam sese lou hi. Hinanleh market model in miteng consumer hausa suahsah sawm hi, aziah pen consumer te’n sum ahau semsem leh market lian semsem, sumsinna met deudeu ahiman in. Tami pen “market mechanism” kichi a, politician-te sanction leh quota dan a vote leina dia hawm thei hilou hi.
Rajiv Gandhi gendan in,
Free Economy ah, solkar kihem mang a, mimal chin in zalen tah in sumsinna leh nehsuina a nei theina dia kisam Reform kibawl masa hi. Hun teng a “solkar license” ngen a koima golguh ngai non lou a, koima custom & excise officer chite zau ding um lou hi. “Solkar apat a thawn in bang ka mu thei diai?” chi lungsim koima’n nei lou hi. Michi’n in, “Sum met (profit) tam thei bawl in, ka nam adi’n bang ka pethei diai?” chi lungsim nei uhi. Scottish economist minthang, Adam Smith in Market Economy umdan dihtah hichin agen hi:
It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow citizens (Vol. I, p. 16).
(Sa that te, zu huante, ahilouleh sangh bawlte hoi-le-phat ziah hilou in, amau meetna ding a khual ziah ua nitah ann neh ding kinem i hi zaw uhi. Mihing hoina ding khualna hilou in, amau angsung a khualna uh i genpi uhi, tualeh ei poimona sang in amau meetna ding thu i genpi zaw uhi. Khutdaw i hilou ngal leh midang tung a athawn a neh ding um lou hi).
Hichi bang lungsim nei lei, phualpi solkar apat khut dawdaw ngai lou a, i gamsung a Private Investmet te hing lutna dia kot (door) lianpi hong lel ding ahi. I khutdaw lungsim – “begging bowl syndrome” – suhbei a, i gam hausatna khovel a zua (market) ding dan buaipi hun ahi. “Zogam genthei liangvai,
Nehsuina kawng a Free Market um lou in, koi man’n kivaihawmna politics ah zong Open Society sawt nei thei lou ding uhi. Tuni tan in, Northeast singtangmi te’n paulap tuamtuam (culture, identity, tribe, ethnicity, patriotism, etc.) pansan in Free Market ngaidan doudal zing uhi. Zong ngaisah leh ngei ngat nai lou uh abang hi. Nidang lai 1991 Reform ma dan in lung gelgel na lai uhi. Tulai a
Gam liangvai
Tulai eimi
S. Korea,
Gam gasuah (natural resource) a tahsap ziah tah un, tami
Inn sung hamsa tah leh khota neu khat a piang Buddhist sakhua zui, lamkaipa Park Chung Hee in 1961 in
Maban Damna di’a Damdoi Kha (Bitter Pills to Chew)
Zodawn a zawnna bulpi pen khat ahileh Land Reforms um lou ziah leh singtang lou haw ziah ahi. Mimal a gam nei (private property) poimaw masa hi. Mimal a gam i nei matan Zogam neitu um lou china ahi. Hausa title subei sese lou a, Zogam mimal khut a neitu hina um theina dia Land Reform bawl thei ahi.
Ei Manipur ah zong minam tampi teen khawmna CCpur pen Tangkhual te maimai teenna Ukhrul sang a khopi piching zaw asuah hi. Adih tah in, Ukhrul pen Lamka sang a kum 35 vel a khaw upa zaw ahia, 1895 in William Pettigrew in mission sekul ana hong zou ta hi. Hinanleh Lamka in khantouna lam ah Ukhrul pen 1970s lai vel apat bangkim ah ana makhel zou ta hi. Genbe lei, unau Thadou tampi umna, Moreh bang zong Tamil sumsin mite ziah in piching tuam mama hi. Singngat zong Mizoram buai lai a unau Dapzar te hing pemlut ziah in khota piching asuah thei hi. Imphal zong nidang Meitei leeng te’n
Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tossed to me:
I lift my lamp beside the golden door (see Friedman 1990).
Tu dinmun ah, hausa te’n gam lianpipi nei ua, hinanleh solkar office ah “sanction” sui a khutdaw in vah uhi. Gam leitang pen manphatah (productive) a zat ahilouleh khantouna piang thei lou ding hi. Zawnna suhbeina dia galvan hoi pen ahileh “productivity” kichi sumpi, leitang leh mihing manpha tah a zatna ahi. Khantouna pen sum, saction, quota leh bandh chite toh mu thei hilou hi.
Tualeh private property um lou in productivity um thei lou hi. Private property mihing in anei thei lou na mun ah mihing in taimatna leh kilawpna tahtah kivaat ding hi. Mimal a gam i nei chiang in tua gambeh pen nei dandan in kipua ding a, i hun leh sum zong “invest” kibawl pan ding hi. Tami din singtang gam a Land Right toh kisai dan siamtha ngai ding hi.
Nidang Soviet Union ah zong Lenin in “collective farm” ana bawl a, tomkhat sung a khangtou pialpial sam uhi – 1970s vel in. Hinanleh mimal a gamnei “private property” um lou ziah in, atawp ah koima’n kilawpna (incentive) a nei non ta sih hi. Kilawpna um louna mun ah ngaidan tha (innovation) piang thei lou a, tami in economic productivity a dal hi. Tham lou in, miteng in solkar pen anpang dan in ngaisun ta ua, tuachi’n corruption in Soviet society asung lam apat a netum dildel hi. 1991 a Soviet te puahsiatna pen
While the younger generation, out of that contempt for profit-making fostered by socialist teaching, spurned independent positions which involved risk, and flocked in ever-increasing numbers into salaried positions which promised security, they demanded a place yielding them the income and power to which in their opinion their training entitled them (Hayek 1944: 121-22).
Tami bang socialist mentality in “dependency mentality” piangsah ding a, khang lai te pen job-creator sang in job-seeker suah ding uhi. Tami in miteng lungsim ah helna piangsah dia, “social unrest” tun ding ahi dan Hayek in 1944 in Soviet context ah ana gen zou ta hi.
In such a state of affairs, eveybody will rightly feel that he is worse off than he might be if some other plan had been adopted, and that it is the decision and the might of the dominant powers which have condemned him to a place less favourable than he thinks is due to him. To attempt such a thing in a region peopled by small nations, each of which believes equally fervently in its own superiority over the others, is to undertake a task which can be performed only by the use of force (Hayek 1944: 233).
Market economy ah koima sorkar sepna ah kingai lou hi. Aziah pen solkar sepna atam leh license leh permit tampi muna dia “bribe” bawl ngai a, Percentage Raj i chi uh hing dingdoh mai hi. Free market a etton ding “model citizen” ahileh politican leh burearucrat te hilou in, sumsinmi (entrepreneur) te leh innovator-te (siltha siamte) ahi uhi. Sumsin leh siamsin maimai a siltha
Tunai in Moreh leh Lamka khopi ah hausa tampi “village status” ngen in a kiphin ua, zong a loching uhi. I khopi te’n urban facility tuamtuam a poimo lai a, bang dia “village” ding ut i diai? chi lungdon um hi. Aziah ahileh solkar sanction JRY dei ziah leh pulam mi apat gam humbit (protectionist) ut ziah ahi pen hi. Tulai global economy ah, i gam pen hausa-te adia humbit den sang in, investor te adia honkhiat (opening) leh khantou sah a, sepna tampi (job creation)
Perhaps the biggest mental hurdle … is the Indian elite’s continuing love affair with the village … Gandhianism in today’s India is an orphan … But as a social attitude his view of the village lives on notably in much of India’s civil service; it can be heard coming from the mouth of many of India’s senior diplomats and judges, and it is still mainstream among India’s non-governmental organization … (Luce 2006: 41).
I gam a khantou lou a, i gam a sepna a umlou leh, i Zogam taisan ngai thouthou dia, “economic migrant” kisuah bei ding hi. Khanglai laisiam te adin zodawn ah sepna mumal um lou a, khopi sung a pemlut khu zawnna apat suahtatna um sun asuah hi. Migam a sepna sui a ui-mo gam phu bang a peem sang in, midang (investor) te i Zogam ah lutsah in, sepna siamkhe sah lei hoi zaw lou ding amah? Mi i gam a hing lut ding i dei lou leh, ei midang gam a i va luut ngai zel ding hi. Inn mun ah economy hoi hen la, sepna leh hasum hoi huntawh um leh gamdang a eimi umte zong hing kilekia ding uhi. Gam kilawm leh khohun noptah nei i hia, Inner Line leh Rescricted Area Permit chite vel subei lei “tourist industry” maimai a zong mi tampi in sepna mu thei ahi.
Manipur nehsuina a “productivity” niam pen leh zawnna kokhuh ahileh agriculture ahia, tualeh singtang louhaw sang in phai lohaw (paddy) ah “productivity” sang zaw hi. Phai lohaw zong van guatui (monsoon) a kinga lou a, tuilam (irrigation) hoitah neite’n double cropping toh a hipni in bu piangsah uhi. I Zogam leitang apat hausat theina din singtang lohaw sang in horticulture (theino suan), floriculture (pah huan) leh apiculture (khuai khawi) chite uang bawl ngai hi. Indian Institute of Horticultural Research (IIHR) te suikhiat dan in, “The eight northeastern states have one of the most ideal climates for commercial cultivation of floricultural crops”. Tami di’n “land right” siamtha ngai a, mimal a gam nei poimo hi. Tua ahilou leh hausate toh gamthu a khonung buai ding huphulna ziah in koi ma’n singnou-theinou suanna in sum seng ut lou ding hi. Tuachin i gam ah agro-based industry leh food-processing industry chite hing piang ding a, agriculture ah zong “productivity” hing khang ta ding hi. Tami din solkar sumpi ban ah, private investment nasatah kisam hi. Hinanleh hausa in gam a nei a, mimal in “land right” a nei lou leh, koima’n gam itna ziah maimai in hun leh sum seng (invest) ngei lou ding hi. Tam dan a nehsuina lochinna din, lampi hoi (highway) zong kisam a, tami pen MLA nasep ding dan ahi. Mipi zong sanction leh puansan themthem toh a lungkim laisia MLA te’n zong khantouna zungpi (infrastructure) te seplou a negu tum ding uhi. Mipi ngaidan (public opinion) changkang neina din literacy rate hoi tah (90% tan teitei) nei kisam zel hi.
Manipur a agriculture leh industry pichin lou ziah in, miteng in solkar service a dei hi. Solkar sepna pen semlou a sum muna (sitting-and-eating job) dan in kingaisun zel hi. Tami in minam hausa suah theina di’a kisam thupi pen Work Ethics thatlum a, solkar sepna pen corruption hima ziah in gimse mama a, koima’n thuah zou non lou hi. Tualeh solkar sepna pen politician-te kimawlna ahia, vote suina di’n quota politics a bawl uhi. Hichibang politics in i minam “talent” nuaimang a, michi’n a tuantual pen hina di’a kidem din ahing hanthawn zaw hi. 1950 Supreme Court thukhenna khat in OBC quota toh kisai hichi’n ana gen hial hi: “Nowhere else in the world is there competition to assert backwardness and then to claim we are more backward than you.” Ei Manipur ah zong, tunai in Pangal-te “backward” kichi ding ut in kiphin in, bandh bang a bawl uhi. Meitei-te bang zong maban ah “backward” ahilouleh “tribal” hiding ut a akiphinna ding uh nai lam hi. Hichibang “tribal”, BPL leh “backward” chi’a bawltawm politics in tomkhat dai ding hamphatna hing tun maleh, hun saupi et in i mimal leh minam lunggeldan (psyche) nasatah in susia hi. Tami in khutdaw lungsim – dependency culture – piang sah a, i mimal leh minam kimuanna (capability) awlawl in thatlum hi.
Bang teng hileh i gam a Industry (agro-based, tourism, construction, etc.) chite a pichin lou leh mikim adin sepna gina piang thei lou ding hi. Solkar in socialist-style industry 1970s lai a ana bawlte, a model himhim dih lou ahiziah in corruption in netum bei ta hi. 1991 Reform apat Northeast a private investment lutna din kot kihong pan a, Indian company tampi zong hing lut ut tham hi.
Tulai khovel sumsinna (global economy) ah koima toh kidawl lou a, eima keng a ding liuliau chi “Swadeshi” (autarchy) ngaidan in mun nei non lou hi.
Khantouna di’n Agriculture, Industry leh Service a nehsuina chi thum a pichin ngai hi. Tami teng lah ah Industry a khantouna a poimo masa pen ahi. Ei Manipur ah Industry pen pulam investor-te i muda ziah in hing lut ngam lou a, Agriculture pen i gam i it seeng ziah in mimal a neiding kiphal lou ziah in tuantual a, tuaziah in solkar sepna (Service) tawm nou khat um sunsun te kitu in ei leh ei economic blocade i kibawl khum zing uhi. Economic blocade i bawl teng in vanman i khang sah maimai a, i gam a sumsinmi (entrepreneur) um sunsun te metna ding “profit” i kiam sah uhi. Atawp ah, ei leh ei kigawt i suah lel uhi. I ngaidan lui “socialist mentality” tai san a, Market Approach i kisin mateng i gam ah agriculture, industry leh service a nehsuina piching piang thei lou ding hi. Tualeh Manipur bang ah, solkar budget tam zaw solkar nasepte halaw (salary) di’n kizang a, khantouna zungpi (infrastructure) adia sum kibihiahte nasan halaw di’n kipeimang gige hi. Sorkar sepna ahileh MLA te kimawlna leh golguhna thupi pen khat ahia, solkar sepna pun toh kituah in gam khantouna a niamkhiat hi. Kautilya in a laibu Arthashastra (The Science of Wealth) ah 250 BC lai vel in hichi’n ana gen ta hi: “Just as it is impossible to know when a swimming fish is drinking water, so it is impossible to find out when a government servant is stealing money”. Ahimhim in, solkar in sepna ahing piah ding chi ngaidan pen i “socialst lungsim” apat hing kipan ahi. Market economy ah, sepna pen solkar in “vote” suina dia ahing piah ding hilou in, entrepreneur ten “profit” suina dia ahing piah ding ahi zaw hi. Hinanleh i socialist lungsim un entrepreneur (job creator) te musit a, solkar sepna mu (job seeker) te maimai mi loching in ngaisun hi.
Tualeh i education system himhim zong Job Market poimona toh kituah a siamtha ngai hi. Solkar in private skul-te gawt bawl non lou a, zaleena tamsem a piah zawh ding ahi.
Sokar skul ma i dei tinten lezong private skul dan a aki “manage” louleh competition piang thei lou ding hi. Private skul te’n “Perform or Perish!” chi peidan a zui ngai hi. Solkar skul ten pen sem leh sem sihleh zong halaw mu veve uhi. I skul leh college te’n zong solkar kham sem ding maimai leh text-bu “by heart” di’a kisinsah hun hinon lou hi. Tulai arts, science, commerce leh engineering certificate ziah a sepna kimu hizaw lou in, job market toh kituah “skills set” (English siamna, team work, presentation, writing skills, etc.) chite sepna mun a din poimo zaw ta hi. Tu dinmun a i secular graduate fel tawpte zong “entrepreneur” di’a sinsah hilou ua, solkar nasep ding ahilou vet leh “revolutionary” di’a sinsah ahi uhi. Thamlou, i khotang lamkaihna ah zong secular theina huaplian nei sang in Bible graduate kitam zaw phial hi. I khantouna a kiselbuh nai?
Gamlei leh Mihing Itna Nei lou Nam-itna
Khantouna mengmuna (vision) um lou pi’a gam it kichi te’n gamsung hausatna (huisiang, tuisiang, gamsa, zu-le-va) te zong it ngei lou ua, a gam mipite zong ngaidan themkhat kibat lou ziah in thautang in tha chimit sawm uhi. Hichibang a gam it kichi te’n a gamlei himhim itdan thei lou ua, a sung a mite zong it tuan sam lou uhi. Tunia Northeast khantouna daltu lian pen ahileh gam itna natna ahi. Ei Manipur sung a helna pantu NSCN leh PLA te bang zong socialist ngaidan leh gam itna apat na kipan ngen ahi. Unau Naga-te bang in khovel a buaina, natna, zawnna, mawlna leh siatna tengteng “politics” (adiah in “sovereignty”) toh suhdan theidin gingta maizen uhi. Politics chilou leh politics khel bangma muthei non lou uhi. Zalenna mu zou chiang a Naga Socialist Council phu ding, tuazou chiang a miteng ahing a vangam kai ding dandeu in hisap tazen uhi. Khovel ah socialist gam loching mu ding um lou hi. Socialism leh corruption kisamat dan manthei nai lou i hi diai? Latin America leh
Dr. Samuel Johnson in, “The road to hell is paved with good intentions” (Meidil lampi ahileh kinepna toh kisial ahi) achi khu ei adi’n adih hi. Social policy pen atupna (intention) sang in a gasuah (outcome) apat thei ding ahi. Tupna hoi in gasua hoi lou piang sah thei ahidan thei masat poimo hi. Hinanleh mikim in tami um dan theisiam hamsa sa uhi. Socialism pen mimawl pen in zong theisiam pai a, hinanleh Free Market um dan theina din huahbu zat ngai hi. Tuazia ma a literacy rate leh general education sanna gam-te (eg. Western Europe leh North America) ah atangpi in Free Market kipom
Hinanleh sumpi, summet leh nampi hausatna (wealth of nation) pen politician te leh bureaucrat te apat piang thei hilou hi. Hausatna pen Free Market, investment, entrepreneurship, profit-making, innovation, competitiveness, productivity, incentive leh efficiency chite apat hing kipan ahi zaw hi. Solkar sepna mawh suh pung pen Percentage Raj leh Permit Raj phungvuana ahi lel hi.
… economics is addressed heroically to showing how “man’s basest instincts,” not his noblest, can be harnessed through appropriate institutional design to produce public good. Adam Simth would surely have died an unsung hero if he had peddled the pedestrian argument that altruism led to public good (2004: 17).
(Ecnomics in hangsan tah a agen ut pen ahileh mihing lungsim hoina hilou in, “mihing huaihamna” pen a zatdan ding lampi i sial leh mipi hoina dia zatthei ahi. Adam Smith in chawmngaina in mipi hoina tun hi chi miteng in a theisa thu nagen khemkhem leh koima’n amin phokha non lou ding hi).
Ei te’n gam-itna chi lou bangma i ngaisah lou ziah in, i gam uh (jhum land) kumteng in mei in i haal tum ua, mual lukiau suah siang ta a, i vaphual leh gamsa ten hing mullit mama uhi. Gam-itna i chichi pen gam gawtna chi zaw ding dan hileh kilawm. Tuni’a i poimo gam-itna leh gamvah sang in “khantouna huapzou” (inclusive growth) ahi. I mi-isa a pil deu, aham thei deu, aneizou deu te lah kaplup ding maimai in ki-enla zel hi.
Tunai a Manipur a khantouna um mobile phone (Aircel leh Airtel) bang Zogam itna leh
I gen ut pen ahileh, solkar in market adi’a mun a piah louleh i minam in a phah ding tan (full potential) tung zou lou ding hi. Tami Bill Clinton in US President achin zou in ana thei khia a, “The era of Big Government is over” ana chi hial hi. Market economy ah, solkar pen “limited Government” ahi. Gam khantou theina din, solkar pen a player hilou in, umpire maimai ahi zaw hi. Economic actor hilou in, falicitator ahi zaw hi: tami kikhiatna theisiam poimo hi. Socialist model ah, solkar khu Big Brother ahia, bangkim bawl thei pasian ahi – employer, corrupter, permit giver, banker, postmaster, aid doner, leh bribe taker ahi. I gam a khan ding bang a akhan thei louna ahileh,
Socialist model pen “scarcity model” zong kichi a, atangpi in gallai (war time) emergency hun a zat dia hoi lel ahi. Solkar in bangkim ah thuneina (monopoly) nei in, market toh kisaina um lou in vanman “fix” a, quota abawl uhi. Price control leh fixed quota um na phot ah, zankhat thu in zong “black market” hing dingdoh mai hi. Free market ah, business competitor ten “rules of the game” a zuina din solkar pen umpire maimai in pang a, consumer te’n open market a van hoi pen leh kiman (value for money) pen ut zatzat a lei uhi. Free market in “Consumer is king” achi a, Socialist system in “Netas and babus are kings” chi a peipi hi. Tami ahileh Permit Raj of politician-bureaucrat nexus ahi mai hi.
1991 apat
Tulai tah a i minam khantouna daltu lian pen ahileh i lunggeldan (mindset) ahi. I gam buaina tampi i “mindset” a hing kipan ahi. Pulammi muda in ei leh ei tualgal in i kithat ua, anua chiang in luangman ngen in sorkar tung ah kiphin in, bandh bawl i kidem ua, tuachi’n vanman i supung maimai ua, van man a pun leh i phun nainai zel uhi. Kum tungtawn in bandh bawlbawl lei, bang chih kal a sumsin ta ding, bang chih kal a siamsin ta ding? Solkar kichi mipi teel i MLA leh MP te achin leh asiam pen hi sese lou ua, Pasian bang a bangkim bawl thei hibai lou uhi. Adihtah in, a pil pen leh a dihtat pen a kiteel zong hi sese lou ua, hinanleh mipi dei zaw ahi himhim uhi. Solkar in i gam a sumsin-te leh semtute apat “tax” um lou in bangma sum nei lou hi. Hinanleh ei Northeast solkar pen
Lamka a i private school hoi nei sunsun te (eg. missionary sekul te) bang solkar in sai sahlei, kum thum ma in manthei lou suah bei ding uhi. Aziah pen solkar sepna ah competition um lou a, competition um louna mun ah corruption um zel hi. Gam itna ziah in koima khang tou ngai lou a, market competition ziah in gam khangtou thei phet ahi. Khovel a gam zawng leh zaleen lou tawp
If the point of self-determination is to allow a "People" to become a hegemonic majority in its own right, an Indian is entitled to say that whatever its rhetorical power, self-determination does not seem like an emancipatory or interesting or original political idea[1].
Thu Vaihah: Pasian Gam Na Lunglai Ah
Manipur solkar in phualpi “funding” apat a satan (share) ding maimai buaipi a, i gam a “wealth creation” leh “enterprise culture” bawl ding dan ngeingat lou hi. Tua i gam a “Percentage Raj” solkar ning khin in, free market leh private entreprise adin mun tam sem awn lei “zaleen gam” kisuah mai ding hi. Jesu Christ in, “Pasian gam na sung ua um ahi” a chi bang in, “zaleen gam” zong ei sung a um ahi. Van apat Pasian in ahing khiat suh thei hi lou hi. Singnuai gammual apat thautang toh mudoh thei zong hi lou hi.
Tu dinmun ah “enterprise culture” i tawisang lou ziah un, sem lou a neh ding chi lungsim in khantouna dal hi. Hichibang dinmun ah solkar sepna mulou hun a, thautawi a gamvah pai ding michi’n in tum mawh hi. Hichibang society ah, solkar sepna himhim mu pen “lochinna” khiatna dan in kingaisun mai hi. Solkar sepna atam ziah tah in i gam a investor-te hing lutding kidei lou zel a, i education system zong Market Economy toh kituah di’a puaphat poimo kisa nai lou hi. Solkar tung a “backward quota” ngen a kiphinphin sang in i gam a “opportunity” umte hongkhe di’n eimi leh midang investor-te hanthawn zawlei kimet zaw ding hi. A huntawh nei lou in, solkar sepna mawh suh pungpung lei, i “productivity” niamkiat deudeu ding hi. Tami pen corruption phung vuhna leh consumer-te gawtna suah zosop ding hi. Market economy neitheina din midang zaleenna zaa (respect) dan
Laibu-Ette (References)
Amsden,
Arnold, Matthew (2002) “The Function of Criticism at the Present Time, 1861” in Stefan Collini (ed.) Culture and Anarchy and Other Writings, Cambridge: Cambridge University Press.
Bhagwati, Jagdish (2004) In Defence of Globalization,
Bhabha, Homi K. (1994) The Location of Culture,
Friedman, Milton & Rose (1990) Free to Choose: A Personal Statement,
Hayek, F.A. (1944) The Road to Serfdom,
Kesavan, Mukul (2001) Secular Common Sense,
Luce, Edward (2006) In Spite of the Gods: The Strange Rise of Modern
Nietzche, Friedrich (1878) Human, All too Human, trans. Marion Faber & Stephen Lehmann (1984),
Popper, Karl R. (1962) The Open Society and its Enemies, Priceton:
Sachdeva, Gulshan (2002) “North-Eastern Economy: Present Realities and Future Possibilities”, Contemparary
Sen, Amartya (1999) Development as Freedom,
Sen, Amartya (2005) The Argumentative Indian,
Soto, Hernando de (2001) The Mystery of Capital: Why Capitalism trimphs in the West and fails everywhere else,
Smith, Adam (1776) An Inquiry into the Nature and Causes of the Wealth of Nations (in 4 vols.)
Tooley, James (2000) Reclaiming Education,
Vanlalchhuanawma (2006) Christianity and Subaltern Culture,
West, E.G. (1994) Education and the State,
Woo, Jung-en (1991) Race to the Swift: State and Finance in Korean Industrialization,
[1] Kesavan, Mukul (2007) “
