In a world that is rapidly and constantly undergoing rapid changes, the need for regional and world co-operation amongst governments has become an imperative. Historical and natural forces have ensured that traditional foes can no longer keep to their own exclusive traditional positions which have been entrenched along their own respective understanding of their national principles and ethos. While pragmatism does not imply forfeiting one’s rights; it however means that the new world politics demands more progressive political thinking and openness to find common ground. This requires greater respect and use of diplomacy as means to break out from isolationistic and exclusive politics.
In an increasingly interdependent world of economic and political power, diplomacy has been redefined and the politics of pragmatism has found new meaning in human affairs and conduct. Gone are the days where ideology was consistently placed at the pedestal and made the focal point of international relations; and one which was responsible for the Cold War. This however does not mean to belittle the rightful role and position an ideology assumes in the life of a government, or a peoples. The question of ideology and principle needs to be understood along with the question of relevance.
Any principle or ideology would have failed if it does not reflect the will of the people. In other words, the political thinking must be relevant to the people and their aspirations. Any political position that reflects the will of the people is more likely to be pragmatic and hence dynamic. The practice of exclusive and isolationist politics is not only outdated and redundant, but has become counter-productive in the new world order of supposed openness and alliances. The unfolding global events quite clearly indicate that at this point in time, it is pragmatism that prevails over ideology. For struggling people it is vital that such pragmatism must respect the rights of the people.
In the Naga context, the manners in which human affairs are conducted seem to be more along the school of old political thinking. The emphasis on ideology is overarching, even to the point of self-defeat. The onus on collective pride and collective shame undermines sensitive processes of face saving mechanisms in times of crisis; and courageous pragmatic steps to find a middle ground are often misinterpreted as signs of collective weakness. Exclusive notions of pride and shame have often prevented Naga pragmatism from being exercised at different levels of society and has hence impacted the Naga ability to be relevant and hence dynamic.
The Naga society has for some time been struggling with issues of relevance. The search for relevance has now reached a time, where it has crossed path with pragmatism. And perhaps the one who courageously dares to be the most pragmatic will also prove to be the most relevant at this time in Naga history. Considering that the expressed will of the Naga people is for Nagas to be reconciled with each other through forgiveness, mutual respect and acceptance, it is only natural for Naga organizations to respond to this call for reconciliation, so that they continue to be relevant to be people.
