Dr Asangba Tzüdir
The word ‘Reconciliation’ has become a commonly used term in the context of the ‘Nagas struggle for peace.’ Yet, the context in which it is employed is somehow limited in its scope and the premise in which reconciliation is pursued requires a new thinking if it is to be pursued in the right spirit starting from the roots. Thus, reconciliation in the Naga context requires envisioning the premise on which it is pursued and the same spirit should follow if reconciliation is to be achieved be it political, social, cultural and religious facets of human life and its associated activities.
In context, looking at the premise of reconciliation vis-à-vis the broader spectrum of reconciliation, it finds premised on ‘agreements’ relating to political, social, cultural and religion which are conditional and which also serves only certain end objectives. Thus, going beyond conditional agreements, reconciliation needs to work of certain premises that lie at the ‘Heart’ of Reconciliation.
The German Philosopher Immanuel Kant said, “Good is that which ought to be pursued as an end in itself, and the only thing which is good without qualifications or restrictions is goodwill.” Likewise, reconciliation too, beginning with the primary societal unit, first needs to be pursued as an ‘end in itself’ on the simple understanding that reconciliation is good and that it should be free of conditional agreements. But the premises on which reconciliation should be based require a ‘goodwill’, and to generate such a ‘goodwill’ is to seek the ‘Heart’ of reconciliation.
Starting from the family, Naga society finds fractured on various lines. On every aspect of human activity – social, cultural, ethical, political etc., there is an ‘I’ and the othering of the ‘Other’ and this has caused divisions and misunderstandings among the family members, clans, villages, social organizations etc. As much as reconciliation is needed it has become more challenging today. There is talk about reconciliation without being ready to forgive and settle differences. Rather than reconciliation that comes through the values and ideals of reconciliation as forgiveness, mutual respect and understanding it is mostly premised on ‘agreements.’
In forgiving, there is a realization that something else is more important than living in hatred and differences. To forgive is divine but it is not easy in the context of past history and the present realities. It cannot be forgotten but requires a process of healing while also standing for the ‘truth.’ Such a process of healing can begin only when there are no set conditions. Yet, forgiving can come only in having a human ‘Goodwill’ that pursues the values of reconciliation.
Talking about the Values of Reconciliation, Prof John Paul Lederach shares a profound perspective that, “the place where Truth, Mercy, Justice and Peace meet is called Reconciliation.” Further, to achieve this, the values of Truth, Mercy, Justice and Peace needs to be built on the premise of Love because the human ‘Goodwill’ that is necessary to seek the Truth, Mercy, Justice and Peace can come only through Love.
Where there is Love, there is no hatred or bordered differences, only forgiveness. ‘Love’ transcends everything and therefore the ‘Heart’ of Reconciliation is LOVE.
(Dr. Asangba Tzudir is a Freelance Research and Editing Consultant. He contributes a weekly guest editorial to The Morung Express. Comments can be mailed to asangtz@gmail.com)
