Future of the Naga Political Movement! One of the oldest of its kind in the post colonial world, the Naga political movement set milestones for the call of rights by communities. It called to attention how people could stand up against State power and aggression, and suggested an alternative through a Naga political framework. Today, it seems to be suspended somewhere between its own borders. Where, then, does the future of the Naga political movement lie? Commentators envisioned the following factors that need to be taken into account in the present, which will decide what the future entails: Shedding violence: The ‘Nagaland for Christ’ slogan was coined sometime in the late 1960s with an interest to strengthen Naga unity in the face of a, stronger still, sense of tribal identity. “Our approach to divisions and differences should have been through peace, justice and reconciliation. But throughout the Naga political movement, we used violence to resolve problems,” says Dr. Nelson Vashum, a keen observer of Naga politics. The repeated use of violence only strengthened the differences of the multi-layered ethnicity of Naga society instead of the bonds that enrich it. “If the political groups actually practiced biblical teachings, this fragmentation could have been curbed. Shedding blood will only entrench divisions,” he feels. The church now has a bigger role than ever to instil these practices on home ground, in the Naga political groups and the people. “More young people are turning away from the church, and without spiritual mentoring, they could sway anywhere.” If the political groups “don’t pull up their socks,” a non-violent flavour to the Naga political movement could come up in the future, suggests social activist, Joel Nillo Kath. “Naga people will not allow the Naga movement to just die away. The political groups could transform themselves to play a role in leading a non violent movement for rights,” he says, which the youth seek today. Inclusion and cooperation: “Inclusiveness is key to the future of the Naga people,” reflects peace and reconciliation activist, Rev. Dr. Wati Aier. “Politics and movements are there in order to transcend narrow boundaries. We need to look with new paradigms and ideas,” he says, highlighting that one such could be for Nagas to acknowledge the achievements and contribution of different political actors, of different political groups. Thinking through a frame of the past, “we become captive to our own suspicions and myth making—we don’t allow ourselves to be vulnerable to come together and discuss issues. Problems can never be solved authoritatively.” He reiterates that the manoeuvre of Naga politics should come from below, not above, and leaders must learn to listen to others. On an operational mode, the leaders of the political groups must practice secular and democratic politics for a stronger future—“all, even the smallest of tribes, should find representation in leadership. A single tribe cannot drive the nationalism car,” asserts Dr. Nelson Vashum. The world is changing, says educationist Dr. PS Lorin, and Naga people have to accept this. “We live in an inter-dependent world, not a secluded world. Respecting each other will help us grow stronger.” With technology and enhancement in communication worldwide, people will not tolerate the imposition of one idea alone, though respect and honour for one’s own rights will stand firm. In that, while Dr. Lorin maintains that the space of the church can be used to cooperate with others, for Nagas to survive, “it is important to coexist with other communities wherever they are.” Using violence to polarize communities will not contribute to a healthy Naga future. Transparency and criticism: A serious concern in the Naga movement has been the inability to take criticism, and the lack of transparency. In the past one and half decade, the Naga movement has seen the strongest support from the people—NGOs, churches, students etc. “But they (the political groups) failed to utilise this support, maybe because they were too concerned with keeping the Indian leadership happy instead,” according to rights activist and educationist, Dr. Lanusashi Longkumer. “By not sharing information with the people and not taking criticism, there is a deep crisis in their relationship with the people, making the whole thing directionless. There is now a deep lull and an uncertain future.” In the NC Hills (now Dima Hasao district) of Assam, for instance, the Naga people have supported the idea of living with the rest of the Naga people in unison for a long time. “But till today we have never been told anything—will we be included or not? What are we supposed to do?” wonders a Naga GB from a village in Haflong. There might be confusion in Nagaland, but much more confusion has been created in Naga areas outside Nagaland, faced with the violence of nationalism but little hope from it. The Naga movement, in that, needs to reach out to these sections as well as the “floating youth” to “re-think and workout how to convince them that the movement will be there for them in the future and that it is not just for some sections,” asserts Dr. Lanusashi. The movement will continue with or without a solution if there is no peace, and militarisation continues. “The Naga youth is aware today that there is a problem with both sides—India and Naga—and they are questioning both. The Naga political movement will undergo a transition between the present and future set of people/leaders—the shape of that future needs to be seriously contemplated, with hope that the transition is smooth,” he concludes. Redefinition & youth: “We need to start teaching our people how to be independent—we should all work towards our sustenance through our own creativity applied through our own resources,” says indigenous women’s rights activist, Khesheli Chishi, confident that this will decide the course of the future for the movement itself. For Joel Nillo Kath, “We need a change in value system, which could be brought about by the church, but is not necessarily spiritual.” As for the movement, Students’ rights Zakie Khate feels it needs to be redefined. “Many youngsters are not aware and perhaps least bothered about the movement. What is important at the moment is how best we can equip our people to be men and women to face the challenges today’s generations are facing from our education, economy to every dimension of life…we must be progressive and, most importantly, we can never forget our roots. If the Scots of UK can revisit their history after 200 years or Catalonia of Spain can, why not Nagas?”
Posted on: Tue, 06 Jan 2015 19:51:53 +0000
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