Abraham Lotha
Nagas have grown weary of factional killings in the name of independence and a longing for peace. There are no words in recent Naga vocabulary that have sounded so empty as forgiveness, unity and reconciliation. So it was natural that last week, when some members of the NSCN (IM) and NSCN (K) factions from the Sumi community announced a “unification” of the two factions, Nagas’ responses to it have been mixed.
There are certain anomalies to this “unification” and Nagas have every reason to be apprehensive about it.
The Sumi Hoho has given a thumps-up to it while other Hohos such as Thangal and Maram have called it an unfortunate move of misleading the Nagas “by sectarian group with vested interest”. The Western Yimchungru Hoho and Western Yimchungru GBs’ Union too have stated the need of all the Nagas to be a part of the unification.
There are also dissenting voices among the IMs and Ks. The Angami, Chakhesang, Ao, Lotha, Tisari and “Kuki region” regions of the NSCN-K are alleged to welcome the “unification” of the “NSCN.” The Ao national workers have affirmed to stand by the Collective Leadership and called for unity without discriminating any Naga tribe. Victor Angami and Neiba Kire of IM Angami Region alleged, “the move is being made not for the actual purpose of unification of the Naga underground workers but for the benefit of only a particular tribe” (MExN 28/11). Dr. Mor of the same region even alleged that the “unification” initiated by Western Sumi Hoho is with the ulterior motive of excluding the Nagas of Manipur and to lay a claim on the Intangki forest. Very strong and dangerous statements if such allegations are true.
The fear and suspicion of Nagas in general and Angamis in particular are not unfounded because the memories of Revolutionary Government of Nagaland in 1968 and the settlements of Niuland are fresh in Naga people’s memory. History is alive and sacred to Naga people.
The first question Nagas should ask is whether the “unification” leaders, Singsong, Hukuhvi Yeptho, Azheto Chopy, Shikato Chishi Swu, Mulatonu and Hothrong Yimchunger were authorized by the leadership of their respective factions? If yes, what proof do they have of such authorization? How did such novel intentions come about?
Even though leaders of the “unification” team claimed they were “doing it with the knowledge of Isak Swu and Khaplang,” NSCN (IM) Chairman Swu, in his statement on this “unification” said that any “independent unity move, deliberately by the backdoor, shall not be acceptable”. The Zeliangrong Region quoted Isak Swu’s statement appealing to the Nagas not to be confused by “unprincipled unity move with ulterior motive by some imposter”. Khaplang, on the other hand, has maintained his silence. This silence does not necessarily mean yes.
Leaders of the “unification” team allegedly told the Morung Express (27/11) that the rank and file of the NSCN (K) has been aware of the move to unify the warring NSCN factions. At the same interview Mulatonu, a senior NSCN (K) Kilonser, even added, “for the NSCN (K), it (unification move) is complete from top to bottom.” Yet, according to a Nov. 28 PTI report, two NSCN (IM) cadres – Asang Tangkhul and Huketo Sema - were killed in a fight with suspected NSCN (K) ultras in Mon district on Wednesday 28th November, the day after the declaration of the “unification.”
AZ Jami’s alleged statement that Naga civil society such as Naga Hoho, NSF, NMA are against Naga unity and his call to the Nagas “to bring unity and reconciliation among the factions without involving the Naga Hoho, NSF and NPMHR” is very telling that this “unification” is not well thought-out. Any intelligent Naga will vouch that this is absolute nonsense. In this day and age, how do they even envision working for Naga self-determination without the collaborative work of the civil society?
IM Chairman Isak Swu, in his statement, “Clarification on Sumi unity” says, “other tribes cannot be discriminated because of Sumi unity.” On the other hand, according to Morung Express news report (27/11), the leaders of the “unification” team are alleged to have said that the fate of the Tangkhuls and the issue of the “Quit Notice” would be taken by the Naga people themselves. I wonder which Naga people these leaders are talking about. Tangkhuls are as Naga and as related to other Nagas as any other Naga community. In fact, culturally, the Tangkhuls, Sumis, Aos, Lotha, Angamis, Chakesang, Sangtam, Rengma, and Yimchuger belong to the same linguistic group.
According to a news report, the Eastern Nagaland People Organization is reported to have said that it will support the “unification” move made by some section of NSCNs leaders only if it is for the unification of all Nagas. Expressing a concern that the “unification” team wants to exclude some communities, Phowang Konyak, the president of ENPO is reported to have said, “We will also support if all Nagas are to be united under the unification move.”
A reliable source who was present at the Naga Hoho emergency consultation meeting at Japfu on Sunday, Dec. 2nd 2007, through a telephone interview, said Hoho representatives were of the opinion that unification by one community is objectionable. Members at the Hoho meeting agreed that any unification minus the civil society and Tangkhuls was not accepted. They reiterated that all Naga communities should be involved. Hoho representative also expressed suspicion about the motives of the “unification” team headed by one particular community. “There is some kind of game plan going on by those with vested interest. Their intention is very clear. All support unification of the Nagas but this so-called “unification” is not for the cause of the Nagas and therefore is very objectionable. Any genuine unification move should be done through the proper channel,” the source added.
There are many intelligent and well-meaning Sumis, but in the context of all the contradictions and controversies related to the “unification” by a few people of both factions belonging to the Sumi community, when HS Rotokha, president Sumi Hoho and Hokiye Yeptho, president Western Sumi Hoho issue a press note saying, “Sumi public has appreciated and extend its strong support towards the unification of NSCN faction,” what are other Nagas expected to conclude? With their best intentions to initiate unity, the Sumis, including the Sumi Hoho have become a suspect of conspiring with the “ulterior motives.” The Western Sumi Students’ Union termed the “unification” as a “prayer finally answered”. But, whose prayer? And, prayer for what?
If anything, the “unification” looks like a coup attempted by few individuals. But this time around, Nagas are wise not to be dissuaded by such shortsightedness. Whether Intangki Forest is the objective or not, this time around, it is like the case of the black crow. It steals but everybody knows it because it betrays itself by its raucous croaking. For some time, Nagas in Nagaland have become suspicious that one community is trying to control both underground and overground politics. Hopefully this is not the case. As Nagaland Post editorial (29/11) rightly pointed out, “tribal or territorial dominance would create the biggest impediment towards any peace process.” Ultimately, as a member of the Naga Hoho commented, “the truth will reveal itself.”
There is a story of Naga independence doing the rounds in Nagaland. It seems, like the Three Wise Men in the Bible, the Nagas went in search of independence. The elder Angami reached London and assumed he had got independence. He was so happy that he went into a deep sleep. But as he slept soundly, independence was snatched away from him.
The Ao was one of the early birds; he sold independence for Rs. 30/-. With that money he went to school to learn Hindi and the language of the Indian Congress and now speaks only Hindi and doesn’t want to speak the Naga language.
The younger Angami was traveling with the Sumi. Somebody had dropped Rs. 5/- on the way. Wanting to take that money, the Sumi farted to distract the Angami. As the Angami covered his nose with his hand, the Sumi took the money. Feeling cheated, the Angami took a vow never to go behind the Sumi and parted ways. The Angami, however, lost the way and came back home to make a shrine for the elder Angami.
In the meantime the elder Sumi reached Dimapur and realized it was the land of milk and honey. “This is independence! Alhoshe! Oshikimthi! (Praise the Lord! Thank you!)”, he said. Since then he has bought many goods and positions.
The elder Lotha started out well and reached London. Like the Angami, he thought he had independence but he was mistaken. He cooked too much bas tenga (bamboo shoot) and people did not like it so he had to change course. He took another direction and reached all the way back to Lakhuti, the village in Nagaland from where he started the search. The younger Lotha headed in the right direction but one day in a daze he lost his way and reached Mon. There in Mon he got intoxicated with opium and now he is in a la la land.
The Tangkhul found some treasures on the way and he claimed, “this is mine, this is also mine, this is also mine, this is also mine.” When his companions asked him why he was taking everything, he kicked them and said, “You are also mine.” And so the companions are still grumbling.
The Konyak was taught by the Ao and he has been a faithful student all the time. The Ao told him, “Say halleluia” and he said “halleluia”. Say “poisa”, and the Konyak said, “poisa.” But the Konyak had a habit of having opium and has not gotten over the hang-up. He thinks he is searching for independence but has not started from Mon yet.
This time in Niuland, the younger Sumi undergrounds initiating the “unification” have farted again and the smell of akhuni is too strong and many Nagas find the smell repugnant and are covering their noses and turning away in disgust.
You see, this was a drama and the audience was India. He enjoyed the drama so much that he has not stopped clapping and laughing. He is paying more money for an encore performance.
