The term SOCIALISM used by Marx and Engel is scientific and its adherents work for its realization. But the similar terms being used elsewhere are mostly in the way that suit their local conditions. The type of Socialism in vogue in Europe is also at best national although that is a great deal influenced by the fervor of socialism in the red regions. The kind of socialism being upheld in Nagaland by the National Socialist Council is also national pure and simple in orientation. Therefore, it needs to be examined first from the viewpoint of its local characteristics so that one may be enlightened in its right perspective:

• Before the advent of Marxism and all the follow-ups of its brand, there existed in Naga society a socialistic economic system much akin to the modern system of mixed economy. In every village every family had the right to own land and other properties within the area outlined for private ownership, beyond which the land belongs to the community as a whole. Such system emerged most probably from the necessity of warding-off the tendency towards exploitation though class antagonism as such was not prominent yet. Eventually thus, it became the factor that determined the viable condition for the masses at large.
• The very essence of relationship in Naga Society prevalent in olden days was the principle of ’give and take’. Besides barter system, people’s standard of dealing in everyday affairs was mutual giving and mutual taking. Their consciousness of the nature of society being interdependent was high and practically wholesome. A Naga saying "Where is the pleasure of taste if it is not in the common sharing?" speaks the noble standard of the society in general. The poor and the weak were helped. Poverty and security were in the long run the concern of the society as a whole. Discrimination was almost no-existent though the higher-ups were respected. By and large all citizens lived in peace and harmony. Such high values of system were found in Naga Society.
• The community possessions usually included the whole of forest areas, mineral resources, rivers, ponds and lakes etc. everyone was entitled to the use of public land and other community properties. The poorer section of the community was generally benefited more from the system. Exploitation of the community resources by individuals for commercial purposes was prohibited in most cases. Any inroads made into the public properties were regarded as violations.
• Nagas in general, are robust and industrious. Their self-sustenance is not the sole incentive and motivation for the vigorous economic activities. Every Naga householder would vie with one another to attain the esteemed social position of hosting a ’Feast of Honor’ (Maran Kasa) for the whole community even for once in his life’s time. Thus, the social status of any Naga or family was measure by the yard-stick of his contribution to the community irrespective of his claim or economic position. This traditional system of setting such a criterion enhanced the socialistic value in the society.
• Doing manual works and earning wages in common was a traditional practice among the Naga villagers. Equal distribution of the amount commonly earned among the members regardless of strength, sex and age was an exceptional characteristic of their social practice. Socialism of this kind was practicable. It is more or less a higher system by various points of consideration, though the complicated modern system may make the practicability of the system harder in the present times.
• The ’Morung’ or ‘Longshim’ system plays a vital role in Naga Society. Every boy or girl who has attained the age of puberty generally becomes an active member of it. It is in this male or female dormitory where sense of social responsibility is intensively inculcated and practiced. Social problems are discussed and tackled though it is not a law making body. The obligation they have towards the people naturally serves much of the need of the society. They do not fail to help the poor and the weak whenever it is deemed. To deal with the irregularities in the village is also much of their lookout. To defend the village is always their lookout. To defend the village is always their honored responsibility. It is particularly in this respect where heroism is vied for by everyone. They also work in group by rotation and feast themselves in the field and at home of the owner without discrimination. Apart from the above social activities, group-hunting and fishing are their most favorites. Any game caught is served together in the Morung and also distributed freely and any act of diversion is but condemned as uncultured. Working style and diligence are much counted and those who could prove themselves better are praised and respected. Spirit of competition is always there among the members of the Morung and also between different Morungs. Their thoughts and deeds are mostly in terms of social benefits. They are the mainstay of the society.

  From the few points above, it is clear that a certain type of Socialism in indigenous form where the rightful portion of each member was guaranteed, existed in Naga Society. The reposition of confidence in this guarantee makes his life worth its while which in turn promotes his sense of responsibility towards the society. Thus, there was an established sense of freedom in the society - freedom from fear of repression and undue exploitation.

  For centuries such system enable the Nagas to live virtually free from evil of the ruthless exploitation and domination found in the world of other societies. Fair distribution of wealth and the sanction of security to a great extent solved the law and order problem which the modern governments everywhere face. But the world has changed and today’s economic laws work depending on the system a country maintains. And often, the impact of external economic forces upon a country becomes decisive determining the course independent of its aims if appropriate policy is not embarked on. Besides, the latest trend of the economic superpowers towards "integrated global economy" has to be critically viewed as it has the greater advantage to exploit the conditions of total free market system. Today our society and its institutions are in a serious challenge of being overwhelmed with exploitation, domination and assimilation. Backed by military and monetary powers, the process of the exploitation and domination of the puppets are in full swing. Substantial community lands are encroached upon, forests are exploited, mineral resources are appropriated, aliens are brought in in thousands to serve their interests. The rich are all the more fattened with the masses being marginalised. Who can deny now the existence od class antagonism? How to go about it? Where is the force to check it? This is the reality created in the main by the alien occupation. One prominent question arises automatically therefrom - Is a people to be reconciled to such a state of affairs? What people is there to live forever at the mercy of the exploiters! So long as there are contradictions, there are problems and the struggle goes on. But solution is unattainable until justice is done to the people. But fairness is found only in the guarantee of economic security, equal opportunity and the basic liberties in spite of differences in status. Who can assure such future for the people? Who can lead them to their destination?

  The issue between the parallel systems of total privatization and total collectivization, in other words, between the unlimited freedom of individuals and totalitarianism of state, will not cease. It is this contradiction that has to determine the viable course. The pull and push, the pros and cons assessed in the practice of both the systems are now tangible. The capitalist system which gives prime importance to the capital is characterized with massive exploitation of the masses. This system is generally motivated for the profit of the owners of capital. The contradiction and the development inherent in the system eventually leads to sharp incompatibilities culminating in various sorts of revolution. Thanks for the gifts of revolution and its catalytic effects that the necessity of making changes and improvement was realized. Since then much improvement was made advocating the theory that the function of states had to aim at ‘welfare state.’ However, the question still remains - will it solve the issue of the system without eradicating the basic root of the contradictions in it?

  On the other hand, the persuasion in the leftists in their materialist philosophy of scientific socialism, became the established force which invariably acted in opposition to the existing systems everywhere. Their belief in the inevitability of the commune system where the governing principle shall be ‘from each according to his ability, to each according to his needs’ became doctrinal. They are thus irrevocably opposed to the private-property ownership system and individual liberties. Consequently, they aim at the abolition of all forms of exploitation and the 'bourgeois institutions’ through ideological revolution mainly by means of arms regimentation. Indeed, these waves of revolution shook the world. The movement exploited every favorable situation leaving nothing to chance. Apparently the impact it could create on the status quo was tremendous, promptly giving out ray of hope to the helpless millions world-wide. There was no stopping it. Thus antagonism between the forces of the two systems automatically assumed greater dimension tending towards a direct power conflict. Obviously the catastrophe of such a clash was felt imminent. But to dissuade them from being locked in the confrontation was never an easy process. The danger of internecine war thus hung on. The only available condition indispensable to a measure of peaceful co-existence was the admission of each other’s merits and potential prowess perforce as President Nixon wisely declared: "It is the era of negotiation"

  However, notwithstanding its claim of superiority, this ideology does have defects which are irreconcilable. Total abolition of private-property-ownership system destroyed all the elements of incentive for growth., which is therefore, an issue of vital consequence. Besides, though the sacrifice of individualism for the benefit of state and community is an ideal concept, it often led to the building up of unhealthy state capitalism itself. Further, the incentive stimulated by the idea of community ownership is not perennial. It is often drawn back and overtaken by inner urge for self. It is often drawn back and overtaken by inner urge for self. This propensity to relapse to instinct works non-stop. It is this very harsh fact inherent in a man’s nature that needs to be reckoned with. Therefore, any social system that does not take this point into consideration as the prime factor is bound to fall. In the same way, though regimentation of society may be deemed conducive at certain stages of initial growth, making it an accepted way of life is tantamount to total negation of the generative factor of human being and the law of growth itself. Man’s freedom and his fundamental rights are inalienable. Yet the nature of his freedom is by no means unlimited; he is conditioned within the bounds required by sensible society. Thus undue claim and exercise of individual liberty must be checked at all costs. In addition, disregard of the forces of national aspiration for the so-called larger interest of the communist revolutionary ends was a flagrant denial of the inalienable right to self-determination of peoples. This force is stubborn despite being dormant now and then. It has cost them the price they still cannot pay.

  Lastly but not the least, the consolation they sought in the "ism" of their persuasion, dismissing the power of faith in the absolute eternal reality, apparently could not lead them anywhere. Hopes were belied and the inner contentment they preached in Materialism could not be attained at any stage. Disillusionment one after the other overtook them and at last the despised still Voice of Life that says: "Man does not live by bread alone" could not be questioned any longer. The profound spiritual reality that lies far beyond the purview of science was perceived. Obviously the whole edifice gradually crumbled. Thus the collapse of the system in the former USSR and the Eastern Europe was in a way not much of a surprise though it was not calculated beforehand.

  We are living in a society where material necessities condition the better part of life’s activities. In other words, man is by nature under compulsion to struggle himself on the sweats of his brow for survival and growth. As a matter of fact, he also needs a system that would ensure his right to work and provide opportunities for development to his best self. Therefore, to foster the stimulus and the spirit of emulation, indispensable to progress and civilization, the practice of the system of private ownership to the point it does not endanger the economic security of the people, is a must. However, man being a social being, a higher creature, a part of the society, his responsibility towards the society is equally demanded; he cannot be indifferent to his social obligation. This can be best appreciated against the backdrop of Christian counseling on Charity, the deep consideration for the poor and the helpless, the concern for the common above individual selfish interests. It is this greater and nobler attitude towards the welfare of the community that brings us nearest to the ideals of Christian Socialism. But to reach this stage it is absolutely necessary to promote community initiative for raising the social consciousness of individual members and for achieving a dynamic social growth.

  The awareness of the society in general of the causes behind the disparity-gap between the haves and have-nots, between the exploiters and the exploited, between the rulers and the ruled, cannot be dismissed or underestimated altogether despite the reverse failures taking place in the red world. It is already a force in itself that acts whenever the acceptable balance of relation between the classes in a given situation, is tilted against the interests of the masses. One cannot simply expect them to be on the sidelines in the issue that invariably affects them. Because passivity is ruled out in the law of contradiction. So long as there is contradiction, there is problem. Thus capitalism too is never free from contradiction of sorts. Where is then, the freedom of the poor and the weak?

  Therefore, the most workable approach can only be found at the stage where the force of antagonism could be alleviated through restructuring the two systems from being too extremely tilted in their assessment of man’s nature and his economic and political institution on the society. Inevitably, it can be no other than a type of socialism which permits and safeguards private ownership to a practically acceptable measure with regulated market system, the community control of some major means of production like public lands and forests, mineral resources etc. as long as they are required. Thus in view of the experience, the correct line is conditioned. The choice is no more between the capitalist and the communist economy. It is neither to be found in mathematical equation. The soundness of a society necessitated a mixed system of economy, the safeguarding of the fundamental rights and the equal opportunity of the citizens to the extent the security - both economic and political - of the people permits. The function of the state must therefore be to protect and promote the welfare of the people. But of all, it is management that makes all things worth their while.