Why Nagas are Divided on Integration Issues: Part- I

Naga solution has indeed created a fear psychosis among all our neighbouring states, composed of diverse ethnic groups, as visible from the media reports. Even the Chief interlocutor has given assurance stating that Naga Solution will not disturb the territorial integrity of other states in the region. This is further cemented by public statements made by chief Ministers of other Northeastern States that they will not concede an inch of their territory. Ironically, even the Nagas inhabiting the four Northeastern states are divided on the issues of integration. The ball is now in the courts of Naga Nationalist leaders partaking in dialogue with the Union Government of India (GoI). Certainly, in this matter, Nagas can do better if they can gain solid support from the ethnic groups of our neighbouring states. In politics, be at the national or international level, nothing can be achieved in the absence of alliance.

At the same time, the GoI as always will continue to play its policy of appeasement in dealing with the different parties and they would succeed again by following the policy of ‘not hurting sentiments of other ethnic groups.’ Concomitantly, the GOI will devise another scheme of delaying tactics with the divided Nagas to delay the implementation of impending accord after seeing the emotions of the people calm down and their attentions return to their day-to-day life as earlier (Psychologists are not wrong to maintain that people get accustomed to any situation if they continue for an extensive duration of time as these become part of peoples’ daily lives. Hence, people do not bother much about any changes—be political or social). This is exactly what’s happening with the Nagas.

Nagas, especially in the pro-integration camp, cannot afford to forget that the then Prime Minister, Indira Gandhi led GoI, accepted Late Rungsung Suisa’s proposal of bringing all the Nagas under one administration with certain conditions with regard to external affairs. Late Indira Gandhi also agreed to such proposal as she wanted to put a logical end to the movement. However, what happened next is history.

The pro-Naga integration camp can still turn things to their advantage if they understand first the rise of anti-integration camp within the Nagas from the time Naga people were placed under separate administrative authorities leading to the creation of full fledged states in Northeast region of present India. It’s time the Naga leaders initiate a real peaceful Re-unification process in all the four states. If people truly desire integration, then a non-violent peoples’ movement (not led by armed groups), similar to the ones in Telangana, is the only viable way forward. Naga integration will remain only a demand on paper unless unified Nagas rethink on the question of Naga Integration issues by finding out the percentage of people who favour or do not favour integration and decide accordingly. The integration issues have put Nagas living in Manipur, Arunachal Pradesh, and Assam in a limbo about their own status that any further stalemate on this issue will further complicate issues among the Nagas.

According to me, one of the reasons why we are divided on integration is as follows:

Narrow Sectarian Tribalism and its Effects:
The definition of ‘Narrow Sectarian Tribalism’ with special reference to Naga tribes in simple terms mean, “the sectarian policies that emerges from the thoughts and actions of narrow-minded tribes full of low cunningness with the sole aim of keeping their tribe separate and unique and, at the same time, take the name of ‘Naga’ as identity for their own benefits.”

The collective leaders from different tribes who started political movements to establish an independent Naga Nation-State bringing all the Nagas living in the British-administered zone of Northeast region of India including Nagas living in Myanmar, failed considerably on their part to foresee that the Narrow Sectarian Tribalism of the shortsighted intellectuals as well as lack of political consciousness of the common Nagas that would one day destroy not only the dreams of independent nation-state, but also damage the relationships between the various Naga tribes. Relationships started to strain as parochial tribalistic thoughts that emerged from the human minds were transformed into actions. As a result, ‘tribe first politics’ in place of Naga First politics’ took over Naga politics also Nagas of this and that states started to pop up to further divide the already divided Nagas along geographical lines; thereby, undermining the Naga identity and sidelining its political movement.

Narrow sectarian tribalism is largely a product of history, habits, customs, culture, traditions, languages, and low cunningness of every tribe and religion of the Nagas. These are further augmented by the present practices of groupism among different tribes with an understanding to rotate leadership post only among themselves and dominate the domestic politics indefinitely. In this matter, non-Naga writers fail to understand such nuances; while most Naga intellectuals choose not to systematically understand and remedy such matters of concerns.

An interesting development one observes is that outside the Nagas inhabited states, the younger generations seem to be united as visible from the students’ activism. However, at home, exactly the opposite is the case. In this matter, no single tribe is free from blame since each tribe wants to preserve its own identity, supremacy, and legacy at the expense of the other. Also, we never condemn the abuse of power committed by leaders from one’s tribe; rather we blindly support him as he is from our tribe. Incompetency should not be rewarded with blind loyalty in the first place. Great nations of today are great because ‘the people’ never reward incompetency with blind loyalty. Naga nationalists, on the other hand, including the politically blind and economically weak people are doing the opposite.

Furthermore, primitive tribe’s ideologies accompanied by its low cunningness have no place in nation-state politics. If tribes cannot compromise its tribe’s identity at all, the best option is to remain quiet and be under the schedule tribe category attached with rights and privileges/quota guaranteed by the constitution of India and slowly learn to avoid dreaming or talking of Naga nationalism. The preservation of present tribe recognition/category system introduced by GoI will further divide the already divided Nagas to a point of no return. We like to talk about a nation-state, but we cannot think beyond the Schedule Tribe recognition by GoI.

If the Naga Nation is indeed a nation in a real sense, recognition of tribes by British administrative authority or by the present GoI won’t bother Naga people in the first place. But Alas! politically blind and shortsighted people claiming to be pure/more Nagas by basing their purity or ‘Naga-ness’ on British administrative records is a direct insult to the idea of Naga Nationalism. Naga Nation ceases to exist as a nation if it chooses to prove its ‘Naga identity’ by solely taking British administrative records (and not the common history and cultural affinity) as ‘the proof’ of their existence, their identity. Such tragic actions occur largely due to shortsightedness, a product of narrow sectarian tribalism, political blindness, and poor economic conditions of the people coupled with the general lack of concern to overcome such shortcomings.

The height of irony is that even present Naga Nationalist leaders, state politicians, young responsible people choose to ignore and not engage in healthy productive debates. Even the younger generation cannot discuss nor deliberate on productive ideas; rather, they continue to thump their chest and chatter endlessly on ‘my tribe, your tribe, that tribe’ related topics.

To build prosperous Naga society, the primacy of tribal identities needs to be relaxed and controlled to some extent. By observing Nagas’ mentality, it is safe to say, Nagas may not get tired of writing/speaking about Naga Nationalism 100-200 years from now. As long as narrow sectarian tribalism prevails, every word written or spoken on Naga Nationalism will be lost in the wind. In the meantime, GoI will continue to send funds to the state government, not bothering how the funds are allocated or utilized. In such an environment facilitated by a democratic form of government, the rich grow richer and the poor continue to die under the cruel merciless hands of poverty.

For the sake of building prosperous Naga society, a unified consensus among the Naga tribes, irrespective of territorial boundaries, is needed to establish Naga citizenship replacing the present tribe system. In case, Naga citizenship alone is promoted, Nagas will thrive politically and economically under any given situations. But if the present tribe system continues, unhealthy tribal rivalries, unchecked abuse of power by leaders, practices of demanding more leadership post based on tribe’s populations and accusations-counter-accusations will continue to dominate. Under the present system, the more organized tribes will always eat up the larger piece of the cake, while the rest go hungry. Since people never learn, such hateful system continues among our midst. The noble idea of uplifting the weaker sections of the society has no place in Naga moral dictionary. Best example, observe how the rich and powerful are the ruling class both at the over-ground and underground level.

The present practice of tribe representative system (federal system) will continue to permit tribalism to have significance even at the national level. Whether we’ve realized it or not, when we talk of Naga Nationalism, the talk is already at a National level, not at tribe level. Yet, the presence of tribal politics reduces everything to a tribe level. Similarly, we do not support certain leaders because they belong to this or that tribe. A thought of being dominated by another tribe still dominates our psyche. Even individuals occupying leadership posts commit a rampant abuse of power acting as partial leaders, forcing common people to misinterpret the true meaning of leadership. Such unproductive thoughts and actions of ours have forced people to witness so many failed talks with the GoI in the past, clashes and formations of factions, and a depraved power struggle for leadership post—be it Nationalist movement or state politics—all at the expense of the economically poor citizens.

Practically speaking, a majority of our youths and average Nagas have no political consciousness; nor do they have a problem assimilating with any society, as visible from what is happening today. At the same time, they are bored and disgusted with violence, factionalism, repeated abuse of power, extortion, taxations, and lack of basic infrastructure. They want only good paying jobs and an appropriate amount of entertainment in their life. Under such ground reality, integration seems to be a herculean task. Yet, the presence of people with herculean character might accomplish such a task. It depends.

“There is no time limit to make history, histories are made and forgotten. Histories are also made when people with intelligence achieve what seems impossible in the eyes of ordinary human beings.” So far the theory of Naga Nation-state has not materialized and will never materialize as long as Nagas remain a slave to “Narrow Sectarian Tribalism” and follow ‘my tribe-first’ politics instead of Naga First politics. Narrow sectarian tribalism has not only pitted us against each other, but also against neighbouring ethnic groups. This has placed us in a more difficult position to achieve our goals. Believers of ‘Nagas-First’ should be aware of relevant factors harming the Naga aspirations.

Pakinrichapbo
Dimapur