Kaka.D.Iralu
A great political injustice has been done on the Nagas when India and Burma invaded Nagaland in 1955. And ever since that period, we have been fighting with both arms as well as through diplomacy to rectify that injustice. That fight must go on until the injustice is removed and freedom and liberty is restored in our land and country.
But, “What about the many injustices that we have inflicted on one another using the Indo-Burma invasion as an excuse?” It is indeed wrong on the part of India and Burma to invade our lands. But is it alright to invade one another lands with Indian government assistance? In the same vein, who has killed all our brilliant Naga leaders under this pretext and that pretext? Who has murdered our own fellow Nagas and burned their village to ashes? How shall we also respond to the cries of the many widows and orphans whose husbands and fathers, we ourselves have butchered like animals? What of the blood of the thousands of innocents whose blood are crying to God for Justice from within our own blood soaked lands?
Were these injustices, crimes that were committed by the Indian and Myanmar armies? Or can we justify these crimes on the grounds that India had imposed divide and rule policy on us and that therefore we are the victims and India should be blamed for these crimes?
One day sooner or latter, the perpetrators of these crimes will stand before international tribunals of law to answer for these crimes. However, even if they escape worldly justice here on earth, one day they will stand before the holy throne of God to answer and pay for these crimes in hell. This will be so, because on earth we may even be able to fool earthly judges with false alibis and excuses, but none of us will ever be able to fool the Supreme Judge of the universe into believing a lie or a false excuse.
In this connection, is injustice a cause that needs to be fought only at the international level but can be tolerated at the national and tribal levels? If indeed we are insisting on justice at the international level but are tolerating and even condoning injustice at our own level, then are we are guilty of practicing a double standard form of justice.
In this same connection, a corollary question that comes to mind is: “Are there different forms of justice at different levels or is justice an all level, all embracing law that demands our obligation and our obedience?”
The answer from the Bible is clear that justice has a uniform code that address all facets and levels of our social existence. But before we proceed any further, allow me to first explain what justice and injustice is all about. In the Biblical understanding of the word justice; justice is the upholding of God’s just laws. Injustice on the other hand is the breaking of those just laws of God. Both justice and injustice are therefore related to God’s laws which are revealed in his word – the Bible. Now, in the Biblical sequence of justice; behind justice is the law and behind the law is the lawgiver – God. In this context, let us remember that God’s prophets through whom God’s words were revealed and written never said that they were the ones pronouncing the laws. For example neither Moses nor any of the other prophets ever said that they were the ones pronouncing the laws on their own authority. They all said: “Thus saith the Lord.” In other words, they all acknowledged that they were not the final authority in issuing the laws that are written in the Bible. Moses for example said: “I will proclaim the name of the Lord; ascribe ye greatness unto our God. He is the rock; his work is perfect; for all his ways are justice; a God of truth and without iniquity, just and right is he” (Dt. 32:3-4) Through the mouth of Isaiah God also declared: “Thus saith the Lord, keep justice and do righteousness…” (Is. 56:1) In chapter 45:19 of the same book, God further declares: “…I the Lord, speak righteousness, I declare things that are right.”
Justice therefore is practicing those things “That are right;” while injustice is practicing those things which are wrong. Christianity in its true essence is therefore a religion of doing the right and opposing the wrong.
Coming back to the question of the wrongs that we have done to one another in our 52 years of political struggle, here, the question that we must ask ourselves in the presence of God and in the presence of our own conscience is: “While demanding justice from others; can we go on practicing and even condoning injustices among ourselves?”
Now one fact of history that is found in the Bible as well as in secular history is the fact that if we go on practicing and tolerating injustice then God himself acts and executes justice on those who are guilty of practicing injustice.
In this context we must understand that the practice of justice is not an option given by God to mankind where we can choose either to practice it or disregard it. On the contrary, we are commanded to practice it. To disregard it is to face the consequence of God’s wrath. Here there is no option or escape from this obligation of mankind to practice God’s justice
In this context, God in Zachariah 5:16 -17 says: “These are the things that you shall do. Speak the truth to one another, render in your gates judgements that are true and make for peace. Do not devise evil in your hearts against one another, and love no false oath, for all these are things that I hate, says the Lord.”
In the present Naga context where injustice is reigning, where men are plotting evil against fellow men, where execution orders are being issued and carried out, where the public are being extorted at gun point; many have told me: “The best thing is to keep quite.” However remember this fact that the practice of justice and righteousness is not an option but a spiritual duty and obligation. Therefore to choose to be silent is a choice for evil to reign and God’s judgement and wrath to come upon us and our children. Here, silence is not a neutral or escape route but a negative decision for evil to befall us and our children. In this context, in Is. 3:9, God lamenting on the judgement that had befallen Jerusalem and Judah because of their disobedience and sins says: “…woe unto their soul! For they have rewarded evil unto themselves.” Earlier in chapter 1:17 God had commanded them to “Learn to do well, seek justice, relieve the oppressed, judge the fatherless, plead for the widow.” But Jerusalem and Judah chose to disregard and disobey God’s commands. Further, in chapter 59:4 there is a significant statement about these disobedient Jews. The word of God here says: “None calleth for justice, nor any pleadeth for truth, they trust in vanity and speak lies, they conceive mischief and bring forth iniquity.”
Perhaps in our context today, SILENCE OVER EVIL is our greatest sin. God is a merciful and patience God, but because his very nature is righteousness and justice, he cannot go on tolerating injustice forever (Pslm 97:2). If we Nagas do not repent and oppose injustice the sin of silence will not go unpunished forever.
On the other hand, those who are perpetrating injustice are desperately fasting and putting up a very outward religious look with calls to repentance and forgiveness etc. But this is what God is demanding from them: “Is not this the fast that I have demanded – to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free and that ye break every yoke.” (Is. 56:6.)
In conclusion, God’s justice must be established between India, Nagaland and Burma. God’s justice also must rule between the various Naga tribes in their inter-tribal relationships. God justice also must prevail at every village level and clan level. God’s justice also must dwell in every neighbourhood and family. And his justice must also prevail between every husband and wife and parents and children throughout the length and breadth of Nagaland. This is because God’s justice cuts across all these levels of our human and social lives in a uniform code of law. His commandments which “declares things that are right” (Is. 45:19) demands our reverence and our obedience. We are duty bound to practice his justice and his righteousness at all levels of our existence at all times.
