By Moa Jamir
Two pictures in the span of just four days vividly reflected the duality and juxtaposition of the vicious cycle of violence, within the Naga way of life and how it continues to affect their way of life.
The first picture was shared by State’s Department of Information and Public Relations (DIPR) on December 3, showing the Deputy Commissioner of Mon handing over a cheque of Rs 1 lakh on behalf of Nagaland Governor to the bereaved wife of late Assam Rifles trooper, hailing from Mon district. The Rifleman was killed, along with six others during an ambush by armed groups in Churachandpur district of Manipur on November 13.
Three days after on December 6, the same district official along with a Nagaland Government Minister was seen giving the State Government ex-gratia payment to the victims of the December 4 Oting firing incident by security forces (later confirmed as 21 Para Special Forces unit). A total of 14 people lost their lives and many more were injured in the firing incident, officially acknowledged as a case of ‘mistaken identity,’ and the ensuing chain of events.
This in a nutshell illustrates how Nagas’ way of life is intricately tied to the vortex of violence, shaped by political and historical circumstances, often not their own making, but either imposed or exacted from them. Among others, the Nagas reside, divided by international as well as state boundaries; some serves to accomplish the quest for Naga nation, while others protect India nation.
The dichotomy is perceptible in every aspect of one’s existence. As the dust settles down, every Naga must study this dualism holistically. In doing so, it is imperative to introspect on the root cause of this duality. The exercise must not be restricted to the demand for repeal of the Armed Forces (Special Powers) Act, 1958 (AFSPA), but going before as well as its continued existence. Notwithstanding the apparent rhetoric, for once, one concurs with a part of Nagaland Chief Minister, Neiphiu Rio funeral speech on December 6 when he called for collectively pondering on ‘how AFSPA came and how it should be repealed.’ However, ASFPA is just another draconian measure in the larger Naga political conflict.
The Nagas people have shown utmost solidarity in grief and were steadfastly united in decrying the Oting incident, but the bigger question is whether this commonality would transcend beyond the tragic incident. Accordingly, in all seriousness, the protracted but larger Naga political issue must be analysed holistically by all stakeholders.
In addition, emotions are running high, sentiments are hurt and old wounds resurface, but in no way, it warrant or justify any retributive action - verbal or otherwise. It would only propel vortex of violence and perpetuate the two ‘State.’ The powerful message of grieving widow, who lost her new married husband in the Oting incident, is most healing and worth remembering: “It is not upto me to seek any revenge. As a Christian, and a woman committed to Christ’s ministry, I leave it to God to be the ultimate judge as God has told us never to seek revenge.”
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