Vikiho Kiba
The Naga political question, deeply rooted in the historical, cultural, and spiritual fabric of the region, resists the reductive frameworks of political negotiation alone. Decades of dialogue between the Government of India and various Naga political groups have produced moments of optimism, yet the final settlement remains frustratingly elusive. This enduring impasse suggests that the issue must be examined beyond conventional statecraft.
meaningful understanding requires an interdisciplinary lens, one that spans ontology, socio-traditional identity, economics, morality, philosophy, and theology. Through such a holistic perspective, it becomes evident why many Nagas believe that the keys to lasting peace rest not solely in the corridors of New Delhi but ultimately in the mysterious workings of Providence.
Ontology: The Question of Being and Historical Selfhood
At the heart of the Naga political discourse is an ontological claim: Who are the Nagas as a people? The struggle is not fundamentally about administrative concessions or constitutional amendments; it concerns the recognition of a distinct historical being. Prior to colonial intrusion and the rise of the modern nation-state, Naga communities functioned as autonomous village republics guided by customary laws, moral codes, and a deep ethos of honor embedded in truth-telling.
It is this historical selfhood, this is-ness of the Naga people, that modern political structures have struggled to comprehend. Negotiations often center on territorial boundaries or institutional arrangements, but the Naga demand springs from a deeper metaphysical root: the insistence that peoplehood is not an administrative category but a lived existential truth.
Any settlement that sidesteps this ontological core risks superficiality. To forge a durable and just peace, one must acknowledge that the Naga quest is a quest for the recognition of being. Without addressing this foundational layer, political processes become structurally incapable of bearing the moral weight of peace.
Socio-Traditional Dimensions: The Weight of Custom and Collective Memory
Naga political aspirations are inseparable from socio-traditional heritage. Historically, each village functioned as a micro-polity governed by councils of elders and shaped by customary practices handed down through generations. These traditions continue to inform social life, moral conduct, and community values today.
In the Naga worldview, peace is conceived relationally rather than juridically. It is not simply the cessation of hostilities but the restoration of harmony, unity, and communal moral balance. Peace is something to live, not merely to sign.
This stands in stark contrast with the legal-rational framework through which modern states operate. Where the state sees peace as an agreement, Nagas see peace as a restored moral order. It is in this divergence that much of the present deadlock resides. Negotiations conducted primarily through bureaucratic logic risk missing the deeper moral world that shapes Naga identity.
Thus, the distance between New Delhi’s institutional reasoning and Naga socio-traditional consciousness is not a matter of political technique but one of epistemology. Without aligning these two worldviews, the gap between agreement and acceptance will persist.
Economic Realities: Development, Dependency, and the Search for Dignity
The economic dimension of the Naga issue is paradoxical. Economically, Nagaland remains dependent on central funding, with limited industrial infrastructure and restricted market integration. For some policymakers, this dependence is interpreted as proof of the necessity of integration with India.
Yet for many Nagas, economic dignity is tightly bound to political dignity. Development, in this understanding, is not merely the construction of roads or the receipt of subsidies; it is the empowerment to shape one’s own economic future. The present developmental arrangement, though materially sustaining can feel like a gilded cage: comforting, yet constraining.
Complicating this further is the informal war economy that evolved over decades of political conflict: parallel taxation systems, underground financial channels, and patronage networks. These legacies cannot simply be wished away through a political accord. Any sustainable peace must incorporate an honest reckoning with the economic structures that have emerged within the conflict itself.
In this sense, economic development cannot substitute for existential justice. The path to genuine and lasting peace requires not only improved material conditions but the restoration of economic autonomy and dignity.
Moral and Ethical Frameworks: The Weight of Truth and Reconciliation
The moral dimension of the Naga struggle is perhaps the most overlooked yet the most crucial. Decades of conflict have produced trauma, mistrust, and factionalism both within the community and between the community and the state. Internal fragmentation is not merely political; it is a moral wound that has eroded the traditional ethic of honor and truth.
Traditional Naga societies upheld truth and honor as foundational virtues. Social harmony was restored through communal processes of accountability, reconciliation, and restitution. Contemporary conflict, however, has disrupted this moral architecture. Competing narratives, accusations of betrayal, and cycles of violence have created deep fissures.
A morally grounded peace requires truth-telling, reconciliation, and mutual accountability. This includes acknowledging wrongs committed by both the Indian state and Naga groups. Without addressing the moral scars of conflict, any political settlement risks being fragile and ethically hollow.
Philosophical Reflections: Human Limits and the Burden of Realpolitik
Philosophically, the Naga question illuminates the limits of human agency. Negotiations, even when sincere, are constrained by competing national interests, historical baggage, and asymmetrical power dynamics. Realpolitik functions on compromise, but struggles rooted in historical identity operate on conviction. When these two logics collide, stalemate becomes almost inevitable.
The philosophical tension, then, is between the ideal and the possible. Nagas seek a resolution that honors their historical truth; New Delhi seeks one that preserves territorial integrity. Both aspirations have their internal coherence, yet they stand in conceptual contradiction.
For peace to transcend this impasse, it may require a shift from political calculation to ethical imagination from protecting interests to recognizing shared humanity. Without such philosophical elevation, negotiations risk perpetuating a cycle of “almost peace, but not yet.”
Theological Dimension: Providence and the Search for a Higher Resolution
For many Nagas, theology is not peripheral but central to their political consciousness. Prayer, fasting, and the belief in divine guidance have accompanied the movement from its earliest days. Leaders, churches, and ordinary citizens alike have repeatedly affirmed that ultimate peace is a divine gift.
This theological orientation does not dismiss political processes. Instead, it situates them within a larger narrative of divine sovereignty. Providence, in this sense, does not encourage passivity but perseverance, trusting that human efforts are being woven into a transcendent purpose.
The common refrain, “The solution is in God’s timing,” is not an escape from political responsibility but a profound acknowledgment of human limitation. When human negotiations reach their limits, the belief is that God continues to act in ways unseen, healing wounds and preparing hearts for reconciliation.
Peace, therefore, is understood not merely as an institutional agreement but as a destiny, a divine unfolding requiring the convergence of justice, truth, and spiritual renewal. This theological conviction explains why many Nagas believe that while New Delhi may hold the pen, Providence holds the script.
Conclusion: Toward a Peace Beyond Politics
The Naga political question cannot be adequately framed within the confines of statecraft alone. It is a tapestry woven from ontology, tradition, spirituality, economics, and an unyielding quest for dignity. Any approach that addresses only the political mechanics while neglecting the deeper existential and moral foundations is bound to fall short.
New Delhi indeed wields important administrative instruments, but the deeper keys to peace lie in the soul of the Naga people and, ultimately, in the hands of Providence. Peace, in this conception, is both a human pursuit and a divine unveiling, a truth that continues to sustain Naga hope amid prolonged uncertainty.
