PERSPECTIVE by Charles Chasie

 

 

Mutual respect will secure the future

 

Recent happenings involving Naga factions, spilling over and effecting tribe relations, are matters of great concern for the future of Nagas as a people. Despite numerous public appeals for ending fratricidal killings and stopping provocative statements, the factions have simply ignored them, as killings and provocative statements go on unabated. Many Nagas are beginning to say, “If the factions will not consider the appeals of the people, let them keep killing each other”! This, no doubt, is a very cynical view. But have the factions actually `listened’ to the appeals of the Naga public? Ultimately – faced with different factions with differing/opposing claims – this will be the benchmark on which Naga society may judge which faction is actually fighting for the Naga people. The era when Naga Nationalists could expect the Naga public to follow them blindly is gone.

 

Naga people are made up of not only so many tribes but these tribes are also so diverse that, sometimes, other people could be forgiven for asking, “How do these tribes identify themselves as Nagas?!” From their point of view, Naga origin is unknown, the exact number uncertain, Naga tribe dresses are different, their food preparations, even habits, are different, the value systems seem different, their governance systems are different, their tribe languages are different, and indeed they all seem to have different cultures! The only thing the tribes seem to have in common is their sense of belonging as Nagas – of which they are very strident about!  

 

But in such a situation, the only way forward is to accord equal respect to every tribe and to accommodate all on a level playing field so that each will have a sense that they are counted and are valuable members of Naga peoplehood. From the above principle flow the following:-

 

1.                   How powerful (politically, economically, militarily etc) a tribe may be, or however numerous its population happens to be, they do not really matter. Each tribe must be treated equally to every other tribe although some tribes may enjoy additional advantages towards `influencing’ fellow Nagas.

2.                   Democracy and Freedom of Expression must be functioning and in a state of health! An open, transparent and accountable Naga society is called for – and this will happen when the same are available in the tribe communities. Hitler has long been consumed by infamy and cursed by history. Pol Pot has disappeared into oblivion. The Iron Curtain, however powerful it was at one time, has crumbled. Even President Bush’s place in history is as yet uncertain because of his dictatorial tendencies and actions – they have generated widespread feelings of anger and revulsion everywhere. On the other hand, more liberal `revolutions’ like Chavez’s Venezuela, and others, are giving hope to their peoples and inspiring others across the world.

 

Tribal Societies and orthodox ideologies that demand strict and unquestioned obedience from the people, in the name of the people, do not seem to go very well together – they have also not worked anywhere in the long term. This is in large part because tribals, including Nagas, are “people of the heart”, and spontaneity is their nature, while ideology demands rationalism and the cold application of the mind – devoid of `humanity’ from the tribal point of view!

What may also be more important is for all Nagas to first accept practically that there is a Naga peoplehood and try to make their society work so to secure the future of all Naga children. A capable and functioning Naga society will be more important for their future than who rules and exercises power over the people.

While on the topic of securing the future, it may be worth mentioning that Nagas must also try and find rightful their place as an integral part of the North East region. The Naga people have always felt they were different from others in the region as they were the only ones who fought for their independence around the time when India was about to become Independent. Given the history of the Naga Struggle for independence and insensitivity of some neighbouring leaders, especially Assam, in the early days, this Naga feeling is understandable. Perhaps, they also created in some Nagas the feeling of being `deserted’ by neighbours from whom better understanding was expected?! But has such happenings, perceived or real, also led many Nagas to develop a mental make-up that everyone was against them? – is such mentality, in recent times, also beginning to manifest themselves in certain tribes? Consider the following: 

i)                     When Government of India recognized the “unique history” of the Nagas, the Naga interpretation was that their history was really unique (read “better/higher/more special” than others!). Forgotten in the Naga `celebration’ was the fact that every people’s history is “unique” and that Government of India has not really committed itself to much. If there was an explanatory note or even a word to qualify it such as “the political history of the Nagas is unique” it might have made a world of difference! But the word “unique” fitted in very well with the Naga mental make-up. It also represented movement forward in the political talks between Government of India and the NSCN-IM and gave hope.

ii)                   Many Nagas, especially among Church leaders, seem to have taken refuge in religion. In all kinds of meetings, especially political ones, one hears every so often references to the plight of the Jews in the Bible, as the Chosen People, and how God saved them. One also comes across people who seem to think that Nagaland is an `Israel’ surrounded by unfriendly and hostile `Arabs’! And the belief is very firm that God will save the Nagas just as He saved the Israelites! 

But Nagaland is not Israel and the neighbours in the North East are not Arabs. The neighbours are not naturally unfriendly or hostile to Nagas. Indeed, most of them are friendly and would be quite happy to befriend Nagas. Nagas have also experienced such examples of true friendship from neighbours – and indeed from many Mainlanders too.

 

But what is even more important is that, for their survival and future, Nagas must learn to feel `at home’ as an integral part of the North East. Naga Independence is unlikely, but even with it, there is no escaping the fact that Nagas, and their areas, are an integral part of the North East and the geo-politics of the region – it could, practically if not officially, become part of South East Asia as well if/once international borders open up. Naga future is, for good or ill, tied with the other peoples of the North East. And the earlier the Naga people realize this, and start to do something about it, the more secure the future of Naga children will become.

 

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Media is not just a platform!

Once again, Manipur went without its customary daily mental `breakfast’ as the State’s media struck work and caused a news blackout, protesting violence and threats of violence to them by militant groups. This has become a regular on and off happening with seemingly little effect even though the men and women of Manipur’s media fight on stoically, refusing to give in.

This time round the issue was about one group threatening the media with violence should they dare to publish the press releases of a rival faction. This is nothing but pure attempt at intimidating and stifling the media in the State by compelling the men and women of the media to choose between playing their role with fairness or facing the possibility of severe consequences to their personal and professional existence. Such attempts by some to impose their will on the media, and strangulating free expression in society, are condemnable and should be condemned by all. The media men and women of Manipur deserve our support. It is to their credit that they stood firm and were able to resolve the issue without giving in.

Fighting violence and violent methods have always been a difficult issue in Manipur and other Northeastern States. Often it would seem like a losing battle especially when few members of the public come out in support. Sure, the media is the first and last post of democracy. And they will battle on if fight they must. But when the media, like everyone else, is coerced to fight constantly at the frontiers of society for personal and collective professional survival, a fatigue syndrome can start to develop and the more positive side of the media’s role of being at the heart of the discussion and debate in society, could be lost sight of. And, then, society loses out.

 This is what worries. The State Government, in all likelihood feeling its back against the wall, and in despair, decided to arm villagers/civilians to do its job. Whatever the reasons this is a retrograde step and shows that the Government is losing, if not lost, the battle against militancy and violence. The more violence there is, the less the chances are of finding a solution. One can understand the frustrations of the Manipur Government. Manipur is possibly the most strife-torn even in NE. There are so many militant groups that even if the Government wanted to solve the problem(s?), there is no leadership of stature left to talk to. And the spectre of new militant groups rising up is never far off!

Meanwhile, the society at large seem to be in retreat, suffering from an undeclared fear-psychosis which always proves debilitating. In such a scenario, the State machinery, the intelligentsia and the media can help. But as pointed out above, the State machinery, instead of garnering support to rebuild vital societal structures, seems to be giving in to same violent methods. The intelligentsia, and its fountains, the universities, in partnership with the media could help return reason and rationality to society. I do not know how much Manipur University is contributing to society but the general trend in NE, sadly, is that most universities do not seem to think they have a role to play in the “burning issues” of their societies! Even the few that try to play a role usually go `philosophical/academic’ and skirt the issues that are destroying the people.

This, frequently, leaves the media men and women in the NE States holding the basket! The State machinery and the Universities could help the media immensely. Unfortunately, quite often, these two institutions only see the media as platforms to exploit and manipulate. For instance, we have discussed above the attempt by a militant group to impose its will on the media and offering violence in case of failure to obey. The State political parties and their own attitudes, sometimes, are not too different towards the press although they may wear the cloak of legitimacy and their tactics are more subtle. 

So, with little resources (in NE context except, perhaps, in Assam), the men and women of the media, armed with whatever gray matter they have, their pride and `nuisance value’ become the custodians of free expression in society and try to provide its thinking to the best of their abilities. In so doing, they give our pressured societies a `breather’! Governments and militants alike, as well as public, must appreciate this and support the media to freely continue to do its job.

 

Naga Press

One recalls, the media scene in Nagaland was no better only a few years ago. When I joined the profession in the latter part of 1970s, for instance, it was still quite usual for a newspaper to be run by one person who was editor, publisher, manager, reporter, typist, proof reader, and what have you. Sometimes, a publication did not even have an office; it only had a Post Box number! Because of such abject lack, perhaps, society did not pay much regard to the media. A few office “babus”, safely ensconced in their privileged and paid positions, would even derogatorily describe the media as “rumour mongors” while the members of the press, mostly men then, ran from pillar to post to fill their pages! 

In such circumstances, there were times when various people, Overground and Underground, threatened and intimidated media men and women. For instance, factions would bring their “press releases” and try to tell the editors to publish them in toto – they would even try to tell on which page and day! Even the Indian Security Forces, although better behaved towards media, did not have too many scruples at times. There were also cases of abductions and killings of media people in Nagaland. Apart from temporary loud protests, nothing much really happened to better the welfare of the members of the profession. But these `stormy weathers’ have, hopefully, passed for good.

And happily, the scene today is much better although there are still unsavoury incidents from time to time. The media houses and also the media force in the State have become better equipped and stronger. The reading public too, including the factions!, have become much more aware of the media’s importance. Let us hope this will grow into a groundswell of goodwill and support so as to enable the media to play its true role. And that the men and women in the Nagaland media will truly carry the torch of free expression to new heights. The North East, and much further beyond, needs this from traditional Naga democracy!

Police Reforms:

Media and police are almost always, by nature of their professions, working in close proximity with each other, sometimes even confronting. For free expression and democracy to thrive it is important to have right legislations as well as transparency in operation of such laws. One of the directions given by Supreme Court in Prakesh Singh Case, 2006, is for police reforms throughout India. The State of Kerala has now prepared its Draft Police Act, 2008, and put out its reforms agenda on the web (http://www.keralapolice.org/index8.html) and is asking for suggestions and comments from the public of India. According to the Commonwealth Human Rights Initiative, this is the first of its kind. Suggestions can be sent to dgp@keralapolice.gov.in.

Nagaland, and other States, would do well to follow suit.

 

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Naga mind must match Naga goal

Charles Chasie

It has always been politically correct to talk “reconciliation”, “peace” and “unity” in the Naga context. What is different this time is that more Naga people are talking about them more loudly than ever before. The big question is whether the time is ripening enough for reconciliation to take place and effect a final acceptable and workable solution of the Naga Issue.

The biggest enemy of reconciliation and a final solution to the Naga Issue, especially since the early 1980s, has been the inability of Naga factional leaders to accommodate each other – in the late 1950s and 1960s, it was more about Overground and Underground division and how to bring them together. While everyone aspired for the best for Naga society, most factional leaders also wanted reconciliation and solution according to their terms, with only themselves sitting at the negotiation table. This has frequently led to removing fellow ideological comrades across the factional divide, including assassinating and eliminating them, even while ‘shaking hands’ with ideological enemies, for short-term gains. How contradictory and self-defeating such thinking and actions have been has never been discussed in Naga Society as everyone was fearful of everyone else. It became a case where most Nagas were talking freedom in fear! 

What could be some of the hurdles Nagas have collectively experienced in their recent past history and which still stand in the way? 

i) In the name of culture and traditions, the level of Naga thinking failed to rise much beyond our tribes and ‘village republics’. Partly this was because our people didn’t know any better and they represent the only fall-back option. And because our ‘identity’ is so closely bonded with them, few would dare to stray from the beaten path; those who tried to do so either got lost or their ideas were usually discounted within their own tribe communities – “This is not our/Naga culture” is usually reason enough to close arguments and, by default, to discourage new thinking within tribe communities. While there is much wisdom and security to be found in the tribe traditions and culture, these sometimes became “comfort zones” which prevented our people from further growth and breaking new paths to the future. The negative aspects of our practice of tribalism are a ready example.

ii) In the backdrop of recent Naga political history, especially where it concerns the bonding and cementing of our different tribes into a people, there has been very little tolerance and accommodation of one another. Admittedly, Naga Nationalism launched Naga Peoplehood. But soon, Naga Nationalism also became the primary cause of tearing asunder the fabric of the emerging Naga Peoplehood. Naga Nationalism was a right and bold initiative as a response to the demands of the time. It needed to be matched with equally bold and imaginative thinking. This failed because our people failed to adequately appreciate the fact that we had taken upon ourselves the task of attempting to accelerate the process of change and moving the Naga people into the future. Our thinking failed to match our stated goal. While talking Naga freedom and sovereignty, our thinking and actions have always been moved by tribe and community value systems and considerations. So far, it has resulted in Naga failure to give themselves a fair chance to make their peoplehood work.

iii) After so many decades of relentless violence in society, and with no assessment of such possible impacts on society by Nagas, the Naga people, apparently, are unable to move forward. Reconstruction and Rehabilitation, two vital areas that could tremendously help the Nagas and Naga society, are tragically considered by Nagas only from an economic/developmental angle. Without an adequate and objective understanding/appreciation of the impacts of prolonged/entrenched violence on communities and society, healing, reconciliation and restoration are made more difficult. Unity and Peace can only be the ‘fruits’!

There are, however, certain signs of hope in recent times despite continued and even escalating violence and killings between factions. One says this with some trepidation but considering the trends rather than actual happenings which are gloomy. So, what could these signs of hope be?

i) Talks of Reconciliation, Unity and Peace have become louder with the public, apparently, no more throttled by the numbing “fear psychosis” that was normal just a few years ago. The Naga public is now beginning to speak out its mind openly and acting according to their conscience, including “chasing” the violent factional elements from their areas. This is not to say that the Naga public, per se, should oppose the factions. The point is since the factions claim to represent the Naga people and to be fighting for Naga nationalism, they ought to listen to the people who, in turn, should voice their opinions and act without fear or favour and in the interest of the collective welfare of all the Nagas. The chief minister has also announced his own resolve to forgive those who had tried to snuff out his life pre-maturely.

ii) There are signs of Naga intellectuals and church leaders giving their determined focus on the subject of Reconciliation. One of the most complete and satisfying treatise on Reconciliation, in the Naga context, was given by Dr Wati Aier at the recent Naga Hoho general session at Peren, on May 30, titled, “A Campaign for a Common Voice Among the Nagas”. The press is often accused of sensationalism and selective indignation. Dr Aier’s paper talks about the Church’s general “selective … and biased morality” and “structural and institutionalized sins” which are destroying the Nagas. He also comes down heavily on Naga political of various hues who would quite happily interprete the Bible (St Paul’s Messages) according to what is convenient to them! Reconciliation does not mean Compromise or having to submit to the will of powerful, rich or even majority view – there would be no healing then. The paper deserves to be studied and deliberated upon at various fora of the Naga public. As a start, various church bodies ought to create opportunities/platforms for such discussion – if not this (healing, restoration and salvation) what is the role of the Churches in Nagaland?! One would like to suggest that those committed to Reconciliation may, with permission, even print the paper and give it out to people to read and reflect upon – at least the church bodies could do this and distribute to students in educational institutions. When a settlement comes, as come it must, reconciliation, or at least forgiveness, will be needed for it to work – even if this only means Nagas arriving at Ground Level Zero, hopefully, on a clean slate!

iii) It is heartening to read in the newspapers that the Overground politicians, in the form of the State Government’s Peace Affairs Committee (PAC), have begun meeting with the Underground factions and that the PAC has a programme to meet with all the factions. What this means is as yet too not clear. But one would like to read the best interpretation and take it to mean the beginning of bridging of the ideological divide in Naga Society following the 16-Point Agreement of 1960. The PAC’s task is unenviable as they have to not only cross their own ideological divide but also try to bring the warring factions to the negotiable table with themselves and further “facilitating” or creating agreeable conditions for settlement of the Naga Issue with the Government of India – How these will all work out is not clear unless Naga emotions, and ideological compromises, will help pave the way! What will further exasperate the efforts of the PAC, because it will be the most difficult, will be to bring all the factions to the negotiation table for without it the only result can be another Shillong Accord, with possible worse consequences. Even more, the PAC/State Government, and those interested in finding a settlement of the Naga Issue, will have to reach out to our neighbours in the NE for without this the Naga Issue cannot be settled to Naga satisfaction. The PAC, and Nagaland Government, will require much prayer support!

Ultimately, it will all come back to reconciliation, healing and a mindset that will match the goal of Naga Peoplehood, as opposed to Naga Nationalism and Sovereignty. Naga peoplehood belongs to all Nagas. All Nagas must have a say in their collective future. Neither can anyone usher in the Future when such efforts are still dictated by the Past! Trying to do the impossible can only hurt oneself and complicate our situation in the long run, as indeed it has already. What is required, from all indications, is for each tribe and Nagas as a whole to work out an adequate framework of our peoplehood, late as it is. Only then Nagas may begin to build a proper ‘working’ society for themselves!