Pamreihor Khashimwo
In a democratic society, every individual and group have the right to articulate their views and voice their legitimate demands as long as it does not lead to the breach of the basic law of the state. Today, it is quite undesirable that the political leaders and other Hohos leaders in Nagaland abuse these democratic rights, which trigger social cacophony and political violence, which often create a barrier to the political and social development of Naga society. The “public purpose” cannot be arbitrarily abused and invoke to cause hardship to the people to fulfill the selfish interests. Leaders who are responsible for the ongoing “illogical bandh” in the state must ask themselves. What public purpose is served in depriving common people livelihood? What should be the contours of the emerging political and social realm of Naga society? It is the people who always bear the brunt of so-called machinations of public welfare. Is this the thing Naga public looked for a progressive society? Certainly not. It is quite regrettable that some self-proclaimed patriots, vested interest tribal Hohos leaders and groups in Nagaland misuse the democratic rights of the people by calling bandhs, which often cause a roadblock to the economic development of the state.
Negative Impact on Economy, Trade, and Commerce
The frequent and the undemocratic imposition of bandhs create a hostile investment atmosphere peppered by the insecurity of life, uncertainty of employment and disruption in market activities and cause a tremendous economic loss for the state. This unjustified costs, risks, and barriers bring damaging effect on the teetering and fragile economy of the state. In a long-term perspective, the economy experiences numerous damages, i.e. brain drain and discouragement to entrepreneurship and investment that should act as the important driver of development for any society. The hostile and volatile political and social ambiance are not beneficial for state economic, particularly, the tourism industry (the state is promoting by organising various cultural festival including Hornbill Festival every year) of the state that can potentially generate considerable revenue, which in turn contribute to the growth of the state economy as a whole. Yet, the economic loss is only one side of the story. While most of the economic losses can be restored and rebuilt, but the loss of credibility, faith, trust, and tolerant has very high costs and adverse consequences for the state.
Social, Educational and Institutional impairment
The social sector is important for any democratic society, including Naga society because it is the fundamental basis for human capital formation. Bandhs have a deep and profound impact on the educational and social environment. In the absence of sound social, stable educational and institutional structure the society cannot sustain and can hardly compete for national opportunities in any form. This certainly contravenes the inter-generational equity and deprives younger generation the right to live peacefully and the right to education. The breakdown of institutions, education, the loss of credibility and the damage mounted on the defenseless population of the Naga society, which gradually stimulates a new basis of antagonism between groups, tribes, and communities that potentially take a violent turn with the slightest provocation. This is indeed a long-term loss of social and human capital development of the Naga society. Although not a precise quantification of the fading value of the ‘peace dividend’ in the on-going bandh has done, certainly, Naga society is bound to shake by the massive range of disturbing political, and social behaviours caused by such irrational, aggressive and undemocratic protest. The bandh, which is categorised as the aggressive social battle has spilling effects on the growth of the society. Hence, the burden of bandhs in society does not mean only a disruption of normal day-to-day activities of the common people but has potentially a rippling effect in all sectors.
Integrative Relationship as Alternative Response
It is not sufficient to point fingers at each other. An alternative policy has to be developed. The time has now come to visualise and need to indulge into serious rethinking, which is affecting everyone and everything. Since it affects not only a normal life, public and private property but also the state economy, education, and socio-political sphere of Naga society. The principle of “common but differentiated responsibilities” approach would be the policy response to any social and political issues and turn towards each other and integrate their different perspective into a mutually supportive framework, this idea can rationalise about the course of politics and social change in Naga society and serves as a practical framework for alternative solutions to current political conflict (due to power struggle in the state by hijacking implementation of 33 per cent women reservation in recently nullified Urban Local Body election). The government, police, bureaucracy, leaders of the political party, tribalsHohos leaders, women representative and largely the people should work in close cooperation, thereby arriving at a common and acceptable goal. A detailed policy has to be worked out, where all the agencies and stakeholder role must map and knitted into a single matrix. It is, therefore, time to sit together and work out a balanced policy that is agreeable to all the stakeholders. Time has proved that only sensible discussions and talks can bring a feasible and logical solution to any conflicting issues and serve the interest of the people. Yet, each stakeholder needs to be more imaginative and to walk an extra mile for ushering peace and tranquillity to find a more comprehensive answer.
Conclusion
The painful fact in Naga society is the extent of the psychology of leaders and section of society to consider bandh as an integral feature and sole means to achieve their demands and leading into mobocracy, which is not desirable at all. Many leaders and tribal Hohos are crazy about demands; ask for rights and justice but are completely irresponsible in doing their duty. Thus, the need of the hour is to learn to act conscientiously in the larger interest of people and for the common good. It is a time that public leaders should instill the value of common interest, understands the hardship of the common people and restraint from politicking and spitting venomous political agenda. There is no logic for calling bandhs when so much hardship is caused to the common people for no good reason. A bandh might have achieved some short-term goals by affecting personal and public life, but it would never achieve long-term goals of society. Leaders must aware the fundamental right to express protest and shun hoodwinking the common people on the pretext of development and change. The political conflict and subsequent bandh in the state involved power politics, the disgruntled leaders engineered and support to capture the political power of the state. The people will suffer the consequences of bitter power tussles whoever win. Such a disturbing development is an outcome of toxic politics led by a handful of self-serving leaders. Thus, this bandh will not bring any changes and save Nagaland from corruption, underdevelopment, lack of education and political and social instability.
The write is a Doctoral Candidate, Centre for European Studies, School of International Studies, Jawaharlal Nehru University, New Delhi
