Supongbenla Longkumer
Conflict and violence can remain a separate entity without a chain reaction. Conflicts and differences are inevitable and occur in our everyday life situations. However violence can be contained, and avoided. But sadly the current situation in Nagaland has proven otherwise proving time and again that we have not learnt from our past and that we continue to be a society driven by violent reflexs rather than peaceful dialogue.
After years of fighting for the 33% reservation to finally availing support from the state government, the matter has gone from hopeful to worse. It is in these crucial moments that we need to reflect on where our society has come to. What started off as something that would have facilitated the presence of women in ‘modern’ decision making bodies has only turned the state into a playground for political gains and power. In addition to it, the need to put the onus of the outcome of the violence onto a particular group/ organisation or person is completely unnecessary.
Over a span of a month, there seem to be a mushrooming of ‘Apex Bodies’ and ‘Representatives’ of the Naga people. Although made up of only one spectrum of the society, they claim to represent the ‘wishes of the Naga people’.
Using Article 371 A as pretext to safeguarding the ‘rights’ of the Nagas is merely a diversion from the larger true picture. Based on a basic right, women groups such as Naga Mothers Association and Watsu Mundang have been tirelessly trying to affirm and appeal for many years for the implementation of the 33% reservation. But sadly, their activities are only highlighted and applauded when carried out within the ‘traditional’ framework where women could play an extension of the laid down role which has been appreciated, accepted and appropriated in accordance with the culture, norms and traditions of the Naga society. There was no opposition as long as it did not challenge, disrupt or threaten the men’s position in the political field, a space which is deemed fit only for men, a space that traditions and cultures have secured and reserved and a space which has been prearranged by virtue of belonging to the ‘superior’ gender.
Underneath the politics between different parties, the subtle rationale such as ‘we are not against merits and demerits of women’ or ‘women can participate within the 100%’, ‘women can participate if they want, we are not stopping them’ etc we need to understand why there is a need for such actions. It should be understood that when you deny the reservation, you not only disrupt the minute leverage of affirmative action that women have which has been brought about considering that historically and culturally women have been sidelined and forbidden to participate in political spaces but also demarcate women’s spaces and the possibilities of what they can achieve. It is in this deep rooted patriarchal practice and understanding that women ‘belong’ only to certain spaces which is deemed appropriate and right that all hesitations and oppositions branch out from. This hesitation towards the reservations needs to be explored and discussed further keeping in mind the future of the people because when you say ‘Naga People; it is not only the male population but also the female population whose lives and future matter just as much.
The fact that affirmative actions are very well appreciated, accepted and utilised while applying for higher education and jobs both within the state and beyond, but is fiercely rejected when women themselves campaign and fight for it only projects the pretence and sham of the society towards women. There has been many ‘predictions’ that the reservation would lead to high divorce rates, immorality of the women, disrupt the fabric of the Naga society so on and so forth. All these assumptions in connection to the granting of the reservation remain merely an excuse because if one were to talk about morality, if one were to comprehend the large scale corruption, if one were to talk about unity and togetherness, I think our Naga society has an immensely long journey and an enormous amount of work to mend the fabric of the society, to live a ‘morale’ life and holistically understand what equality means.
Let us also remember that we continue to be part of one of the longest movement in demand for sovereignty. That women have played integral roles both within the movement and beyond. That we come from a culture that has not allowed women’s participation in decision making bodies and that we have had only one women being elected as MP way back in 1977. Hence, it becomes pertinent that we re-envision our society along these lines. All actions and steps taken should be done keeping in mind that we are active participants in history making.
It is important for the young people to also actively participate, negotiate and re imagine peace and equality because if we don’t, then the future is going to look the same as the past. Has history not taught us anything? Do you imagine a nation or a society where women are discouraged and forbidden to participate efficiently in all spheres? Do you imagine the Naga society where women’s role and notion of ‘equality’ is highlighted and romanticised based only on the cultural practices of dances, and traditional rituals? Or is it that women do not come into view at all when you imagine an inclusive society?
