The second Naga Reconciliation Soccer match on November 13 between the Naga political groups (aka Factions) and the Naga civil society has once again strengthened hope and given rise to new optimism that Nagas can indeed overcome all differences, given the opportunity and conducive space to engage through dialogue. The symbolism of the second reconciliation match has enabled the Naga public to realize that the first reconciliation match held in Kohima on October 9, was not just a chance encounter, it was a deliberate and conscious decision to publicly demonstrate that the Naga reconciliation process is committed to reconciliation, no matter how difficult the circumstances maybe.
The reconciliation soccer matches involving the Naga political groups and the Naga civil society has become a crucial means in creating and enabling safe and democratic space for the Naga reconciliation process to be humanized and an opportunity for the Naga public to start forming a new imagination that transcends factionalism and tribalism. The need for public participation and intervention in the Naga reconciliation process is imperative; and the Naga public needs to be an active partner in encouraging and at times guiding the conflicting groups to continue in the journey towards reconciliation.
The rationale for public intervention is one of essence; because in situations of protracted conflict, conflicting groups may be willing to reconcile, but often find themselves in a situation where they are not quite sure how to reconcile; or more importantly, have limited skills in the know-how of what is required for reconciliation to be achieved. The necessity for the Naga public to have a new imagination is critical if a common understanding amongst the Naga political groups is to be realized. The established inter-relation between the Naga public and the Naga political groups can help in providing opportunities that will facilitate courageous step towards reconciliation.
The women and children - widowed and orphans as a result of the factional violence among Nagas - who chose to participate in the Naga reconciliation process reminds us of the moral question at stake, and all that it represents for the Nagas. While the differences between conflicting groups may be political, the consequences are usually human in nature. Hence the gesture in which the widows and orphans expressed their solidarity to the reconciliation process was the defining moment. As widows presented white roses to the members of the Naga political groups and as the orphans sang a song of hope and healing, the urgency in which the need for reconciliation to be achieved struck home.
Understanding is the understanding of differences. And when you have the different Naga political groups come together to play as one team; and young men and women from the different groups come to sing together as one choir songs of healing and reconciliation, the willingness to forge one common understand is quite apparent. As such confidence and trust-building activities continue to be take place at regular intervals; the united desire for reconciliation is obvious. Unfortunately, it will need more than symbolism for reconciliation to take place. And we can only hope that those who are representing their respective groups in the meetings will choose to overcome their differences in the spirit of reconciliation.
