Competitive Altruism: A path to resolving ethnic conflicts in Manipur
|
Dr Raj Singh
“If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner” Nelson Mandela
Manipur, a vibrant State in North Eastern India, has long grappled with ethnic tensions among its diverse communities. Over the decades, violent clashes between groups such as the Kuki and Naga, Kuki and Paite, and most recently, the Kuki and Meitei, have left the region in a state of prolonged instability. These conflicts, driven by struggles for political power, competition for resources, and historical grievances, are further aggravated by identity politics, geopolitical pressures, and the influx of illegal immigrants and narco-business activities from neighboring Myanmar.
While conventional conflict resolution methods have fallen short of delivering lasting peace, a novel approach known as Competitive Altruism could hold the key to fostering cooperation, social justice, and shared prosperity in the region. This article explores how this concept could be applied to resolve Mani-pur’s ethnic conflict and build a harmonious future.
What is Competitive Altruism?
Competitive Altruism refers to a model of altruistic behavior where individuals or groups engage in acts of generosity not only for collective benefits but also for personal or reputational gains. Unlike traditional selfless altruism, this concept, rooted in game theory and evolutionary biology, encourages cooperation by introducing competition as a driving force. Communities strive to outdo one another in contributing to the greater good, creating a dynamic that rewards mutual support and collective progress.
The idea builds on the concept of reciprocal altruism (Trivers, 1971), which posits that altruistic behavior evolves when individuals or groups benefit in the long term through cooperation. Competitive Altruism takes this further by leveraging social recognition and incentives to motivate cooperative actions, making it particularly relevant for conflict zones like Manipur.
Understanding Manipur’s Ethnic Landscape
Manipur is home to a diverse set of ethnic groups, but the Meitei, Kuki, and Naga communities are the most prominent. The Meitei dominate the valley areas and are politically and economically influential, whereas the Kuki and Naga tribes reside in the hills surrounding the valley. Historically, the Meitei and Naga have viewed themselves as the indigenous inhabitants of the region, while the Kuki arrived as migrants in the later part of history. Nevertheless, all these ethnic groups have lived together for centuries, each contributing to the erstwhile Manipur Kingdom ruled by Meitei kings for at least two millennia.
Several factors like the quintessential divide and rule policy of the British, religious divide between the Meitei Hindus in the valley and the Christian Naga and Kuki in the hills and also the Meitei Pangal (Muslim) caused gradual emotional rifts only to be accentuated by survival consciousness in the backdrop of sluggish development progress due to India’s prolonged negligence and the poor performance of successions of sycophants and corrupt political leaders of the State.
The ethnic division became more visible during the past few decades when identity politics and geopolitical elements took the rein to create a fear psychosis among the ethnic groups more visibly in line with the tribalistic ethos of kinship loyalty. This fueled the revivalist movement of Sanamahi (the Meitei religion before Hinduism) within the Meitei and Pan Naga and Pan Kuki political agendas transcending interstate and international boundaries.
In the wake of renewed tribalistic ethos and under the pressure of competitions for resources and opportunities both Naga and Kuki have demanded separate homelands and Meitei have demanded Scheduled Tribe (ST) status for Constitutional protection at par with other tribes in the State. All these demands seriously rock the very edifice of political and cultural evolution of the people in Manipur Kingdom who have enjoyed sovereignty for thousands of years and produced classical culture. These communities fear one another and mutual suspicion runs deep to render themselves helpless pawns in the hands of geopolitical forces and narco-terrorists.
How Competitive Altruism Can Be Applied to Manipur
Competitive Altruism offers a framework for encouraging cooperation among the Meitei, Kuki, and Naga communities. By focusing on shared goals and mutual benefits, this approach can help mitigate historical grievances and foster a culture of collaboration. Here are three key strategies:
1. Creating Incentives for Collaborative Development
a) Shared Economic Projects : By setting up joint development initiatives, such as building infra- structure, healthcare, or education systems that benefit all groups, Competitive Altruism encourages cooperation. For example, if a Meitei, Kuki, and Naga community come together to establish a cooperative agricultural project in the hills (where wasteful jhum cultivation and deforestation occur), they would not only earn financial benefits but could gain political and social capital. These initiatives could be structured as competitions where each community aims to create the most effective model of collaboration, incentivizing good practices.
b) Community Welfare Competitions: Communities could compete to create the best health or education systems. For example, Meitei Math teachers could mentor underprivileged tribal students, fostering goodwill while earning recognition. Successes in these areas would demonstrate the tangible benefits of cooperation.
2. Leveraging Social Recognition
a) Public Acknowledgment : Social recognition can motivate leaders and communities to engage in peace-building efforts. Awards, media coverage, and acknowledgment at National or international levels can reinforce positive behaviors. For example, leaders like Rishang Keishing (Naga politician), Helim Choudhury (Muslim public servant), and Shri Iboyaima (Meitei social worker) and Mr Dangmei Lungpuizei (Naga social worker) have been honored with Dr Ibeyaima Cultural Harmony Award by Cultural Forum Manipur (CFM) for their contributions to harmony, serving as role models.
b) Global Partnerships and Funding: Joint initiatives that showcase cooperation can attract international funding and recognition. These programs could also highlight Manipur’s best practices in conflict resolution, fostering a sense of pride and accomplishment.
3. Strengthening Inter-community Trust
a) Dialogue and Workshops : Competitive yet constructive dialogues, workshops, and peace-building seminars can foster trust and cooperation. Communities could “compete” to devise the most practical solutions, such as territorial agreements or governance structures.
b) Cultural Exchange Programs : Competitions to host the most inclusive cultural festivals could promote unity while celebrating diversity. For instance, the annual “Mera Hou Chongba” festival, traditionally involving all tribes, could incorporate elements of Competitive Altruism to strengthen shared identity.
Success Stories of Competitive Altruism
While Competitive Altruism has yet to be explicitly applied in Manipur, there are successful precedents in other conflict zones
a) Northern Ireland : During the peace process, both Protestant and Catholic communities were encouraged to work together on economic projects. The Joint Development Board, which fostered joint economic ventures, showed how healthy competition could create mutually beneficial outcomes. For example, the Peace Bridge project in Derry/Londonderry, a symbol of cooperation, has contributed to social cohesion and economic regeneration.
b) Rwanda: In the aftermath of the 1994 genocide, Rwandans from different ethnic groups worked together in competitive community-building pro-jects. These included joint agricultural initiatives and peace-building competitions, with the winners receiving international recognition and support, fostering National unity and economic recovery.
c) South Africa: The post-apartheid period in South Africa saw initiatives like the Ubuntu Awards, where individuals and communities from different racial backgrounds were recognized for their efforts in fostering reconciliation and unity. These recognition-based programs created healthy competition for the common good.
Challenges and Limitations
While promising, implementing Competitive Altruism in Manipur faces obstacles
a) Deep-rooted Distrust: Generations of mistrust between communities may hinder collaboration.
b) Political Resistance: Local leaders might resist initiatives that threaten their influence or challenge identity politics.
c) Cultural Resistance: While diversity can complicate shared goals, Manipur’s commonalities, including its rich cultural heritage, provide a foundation for unity.
Despite these challenges, examples of altruism during crises—such as Kuki and Naga tribes delivering food to Covid-affected Meitei communities that we saw during the recent pandemic—demonstrate the potential for cooperation rooted in empathy and shared humanity.
Conclusion : A Hopeful Path Forward
Competitive Altruism offers an innovative path to resolving Manipur’s ethnic conflicts. By channeling competition into acts of collective good, this approach can create a culture of collaboration, trust, and shared prosperity. Drawing inspiration from success stories in Northern Ireland, Rwanda, and South Africa, Manipur has the potential to become a global model for conflict resolution in ethnically divided regions. With careful planning, neutral mediation, and Govt support, the dream of a harmonious Manipur can become a reality.
PS: The theory of Competitive Altruism is translatable into conflict management actions as supported by many other thinkers like Robert Cialdini (2009) on Competitive Helping; William D. Hamilton (1975) and Robert Trivers (1971) on Reciprocal Altruism; Rechard Daw- kins (1976) expanding the idea in his work The Selfish Gene; and, Putnam (2000) on Social Capital Theory.
(The writer is a Manipuri expat settled in Canada. He can be reached at [email protected])
“If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner” Nelson Mandela
Manipur, a vibrant State in North Eastern India, has long grappled with ethnic tensions among its diverse communities. Over the decades, violent clashes between groups such as the Kuki and Naga, Kuki and Paite, and most recently, the Kuki and Meitei, have left the region in a state of prolonged instability. These conflicts, driven by struggles for political power, competition for resources, and historical grievances, are further aggravated by identity politics, geopolitical pressures, and the influx of illegal immigrants and narco-business activities from neighboring Myanmar.
While conventional conflict resolution methods have fallen short of delivering lasting peace, a novel approach known as Competitive Altruism could hold the key to fostering cooperation, social justice, and shared prosperity in the region. This article explores how this concept could be applied to resolve Mani-pur’s ethnic conflict and build a harmonious future.
What is Competitive Altruism?
Competitive Altruism refers to a model of altruistic behavior where individuals or groups engage in acts of generosity not only for collective benefits but also for personal or reputational gains. Unlike traditional selfless altruism, this concept, rooted in game theory and evolutionary biology, encourages cooperation by introducing competition as a driving force. Communities strive to outdo one another in contributing to the greater good, creating a dynamic that rewards mutual support and collective progress.
The idea builds on the concept of reciprocal altruism (Trivers, 1971), which posits that altruistic behavior evolves when individuals or groups benefit in the long term through cooperation. Competitive Altruism takes this further by leveraging social recognition and incentives to motivate cooperative actions, making it particularly relevant for conflict zones like Manipur.
Understanding Manipur’s Ethnic Landscape
Manipur is home to a diverse set of ethnic groups, but the Meitei, Kuki, and Naga communities are the most prominent. The Meitei dominate the valley areas and are politically and economically influential, whereas the Kuki and Naga tribes reside in the hills surrounding the valley. Historically, the Meitei and Naga have viewed themselves as the indigenous inhabitants of the region, while the Kuki arrived as migrants in the later part of history. Nevertheless, all these ethnic groups have lived together for centuries, each contributing to the erstwhile Manipur Kingdom ruled by Meitei kings for at least two millennia.
Several factors like the quintessential divide and rule policy of the British, religious divide between the Meitei Hindus in the valley and the Christian Naga and Kuki in the hills and also the Meitei Pangal (Muslim) caused gradual emotional rifts only to be accentuated by survival consciousness in the backdrop of sluggish development progress due to India’s prolonged negligence and the poor performance of successions of sycophants and corrupt political leaders of the State.
The ethnic division became more visible during the past few decades when identity politics and geopolitical elements took the rein to create a fear psychosis among the ethnic groups more visibly in line with the tribalistic ethos of kinship loyalty. This fueled the revivalist movement of Sanamahi (the Meitei religion before Hinduism) within the Meitei and Pan Naga and Pan Kuki political agendas transcending interstate and international boundaries.
In the wake of renewed tribalistic ethos and under the pressure of competitions for resources and opportunities both Naga and Kuki have demanded separate homelands and Meitei have demanded Scheduled Tribe (ST) status for Constitutional protection at par with other tribes in the State. All these demands seriously rock the very edifice of political and cultural evolution of the people in Manipur Kingdom who have enjoyed sovereignty for thousands of years and produced classical culture. These communities fear one another and mutual suspicion runs deep to render themselves helpless pawns in the hands of geopolitical forces and narco-terrorists.
How Competitive Altruism Can Be Applied to Manipur
Competitive Altruism offers a framework for encouraging cooperation among the Meitei, Kuki, and Naga communities. By focusing on shared goals and mutual benefits, this approach can help mitigate historical grievances and foster a culture of collaboration. Here are three key strategies:
1. Creating Incentives for Collaborative Development
a) Shared Economic Projects : By setting up joint development initiatives, such as building infra- structure, healthcare, or education systems that benefit all groups, Competitive Altruism encourages cooperation. For example, if a Meitei, Kuki, and Naga community come together to establish a cooperative agricultural project in the hills (where wasteful jhum cultivation and deforestation occur), they would not only earn financial benefits but could gain political and social capital. These initiatives could be structured as competitions where each community aims to create the most effective model of collaboration, incentivizing good practices.
b) Community Welfare Competitions: Communities could compete to create the best health or education systems. For example, Meitei Math teachers could mentor underprivileged tribal students, fostering goodwill while earning recognition. Successes in these areas would demonstrate the tangible benefits of cooperation.
2. Leveraging Social Recognition
a) Public Acknowledgment : Social recognition can motivate leaders and communities to engage in peace-building efforts. Awards, media coverage, and acknowledgment at National or international levels can reinforce positive behaviors. For example, leaders like Rishang Keishing (Naga politician), Helim Choudhury (Muslim public servant), and Shri Iboyaima (Meitei social worker) and Mr Dangmei Lungpuizei (Naga social worker) have been honored with Dr Ibeyaima Cultural Harmony Award by Cultural Forum Manipur (CFM) for their contributions to harmony, serving as role models.
b) Global Partnerships and Funding: Joint initiatives that showcase cooperation can attract international funding and recognition. These programs could also highlight Manipur’s best practices in conflict resolution, fostering a sense of pride and accomplishment.
3. Strengthening Inter-community Trust
a) Dialogue and Workshops : Competitive yet constructive dialogues, workshops, and peace-building seminars can foster trust and cooperation. Communities could “compete” to devise the most practical solutions, such as territorial agreements or governance structures.
b) Cultural Exchange Programs : Competitions to host the most inclusive cultural festivals could promote unity while celebrating diversity. For instance, the annual “Mera Hou Chongba” festival, traditionally involving all tribes, could incorporate elements of Competitive Altruism to strengthen shared identity.
Success Stories of Competitive Altruism
While Competitive Altruism has yet to be explicitly applied in Manipur, there are successful precedents in other conflict zones
a) Northern Ireland : During the peace process, both Protestant and Catholic communities were encouraged to work together on economic projects. The Joint Development Board, which fostered joint economic ventures, showed how healthy competition could create mutually beneficial outcomes. For example, the Peace Bridge project in Derry/Londonderry, a symbol of cooperation, has contributed to social cohesion and economic regeneration.
b) Rwanda: In the aftermath of the 1994 genocide, Rwandans from different ethnic groups worked together in competitive community-building pro-jects. These included joint agricultural initiatives and peace-building competitions, with the winners receiving international recognition and support, fostering National unity and economic recovery.
c) South Africa: The post-apartheid period in South Africa saw initiatives like the Ubuntu Awards, where individuals and communities from different racial backgrounds were recognized for their efforts in fostering reconciliation and unity. These recognition-based programs created healthy competition for the common good.
Challenges and Limitations
While promising, implementing Competitive Altruism in Manipur faces obstacles
a) Deep-rooted Distrust: Generations of mistrust between communities may hinder collaboration.
b) Political Resistance: Local leaders might resist initiatives that threaten their influence or challenge identity politics.
c) Cultural Resistance: While diversity can complicate shared goals, Manipur’s commonalities, including its rich cultural heritage, provide a foundation for unity.
Despite these challenges, examples of altruism during crises—such as Kuki and Naga tribes delivering food to Covid-affected Meitei communities that we saw during the recent pandemic—demonstrate the potential for cooperation rooted in empathy and shared humanity.
Conclusion : A Hopeful Path Forward
Competitive Altruism offers an innovative path to resolving Manipur’s ethnic conflicts. By channeling competition into acts of collective good, this approach can create a culture of collaboration, trust, and shared prosperity. Drawing inspiration from success stories in Northern Ireland, Rwanda, and South Africa, Manipur has the potential to become a global model for conflict resolution in ethnically divided regions. With careful planning, neutral mediation, and Govt support, the dream of a harmonious Manipur can become a reality.
PS: The theory of Competitive Altruism is translatable into conflict management actions as supported by many other thinkers like Robert Cialdini (2009) on Competitive Helping; William D. Hamilton (1975) and Robert Trivers (1971) on Reciprocal Altruism; Rechard Daw- kins (1976) expanding the idea in his work The Selfish Gene; and, Putnam (2000) on Social Capital Theory.
(The writer is a Manipuri expat settled in Canada. He can be reached at [email protected])