Do Frontal Organisations Represent the Common ‘Will’ of the People?

Dr. Asangba Tzudir

 

Plato’s The Republic was written at the backdrop of man’s desire for power and its dangers for both individuals and societies. Athens, considered as the greatest democracy in the ancient Greek world had lost a catastrophic war to its rival, the militaristic oligarchy Sparta. In its aftermath, the Athenian democracy suffered an oligarchic coup supported by Sparta bringing in a contest between democracy and oligarchy.


However, after the coup, the restored democracy executed Plato’s teacher Socrates. Events as such led Plato to conclude that neither democracy nor oligarchy, nor any other existing order, could bring happiness or political stability for its citizens, because all of them were founded on the inherently corrupting desire for power. 


Democracy of their times was different from democracy today. It accorded all the citizens the opportunity for equal political participation where most of the offices were accorded by lot; key decisions were made by the Assembly but where every citizen were given the right to speak; and without any professional judges or prosecutors, it was up to ordinary citizens to bring indictments and decide trials as jurists. This form of political equality created rivalry in the pursuit of power as people competed for influence bringing tension between the few rich and the poor majority.

 
Such form of tension brings us to the central question of ‘representation’ and the ‘common will’ in the present context of Naga struggle for self-determination and the question of identity. 


Since the appointment of R.N. Ravi as the Governor of Nagaland added to his interlocutors role, the ‘cries’ for an early Naga Political settlement have gained momentum. The rhetoric in relation to the ‘timeframe’ have remained the same though the current Indian political situation have set alarm bells ringing in an uncertain pretext.


Within this uncertain pretext, frontal organizations have raised the call for an early solution. The Nagaland GB’s Federation along with the GB’s of 11 Districts and two sub-divisions met with R.N Ravi and submitted a memorandum addressed to the Prime Minister of India, Modi with a call to “fulfill their potential without denying their history, culture, identity and political right” and reminded the negotiating parties to announce honorable and acceptable solution within three months. The Nagaland Tribes Council (NTC) too, submitted a memorandum urging the Governor and Interlocutor to “proceed ahead with the process of ending the political negotiations with solution as scheduled.” Adding vocal to the chorus, fourteen tribes of Nagaland including six ENPO tribes have “unanimously decided to stand united in support of an early solution to the Naga political issue.” Further, ‘Naga Rising’, which described itself a group formed by like-minded people from different walks of life and experiences, has suggested the govt. of India to immediately appoint a group of Naga interlocutors to mediate for early conclusion of the peace talks and to help avoid the risk of negotiations breaking down. 


However, past experiences have clearly attested to the fact and shown that those who claim to represent the people have ignored the “will” of the people. This once again begs one to think about whether the various tribes and civil society organizations are representing for the people or simply a representation of the people. The latter seems to be the case where not only the ‘will’ of the people is claimed but also their claim to representation. So long as the ‘common will’ is not represented, the support of the people will elude any decision taken. The ‘common will’ though should not be the ‘will of the majority’ but an all encompassing one.


This brings us to the question of finding the ‘common will.’ Within the strands of different worlds and worldviews, Naga Society today, with all the confronting issues at hand, be it historical, cultural, political, religion etc., is in dire need of having well-informed discussion towards envisaging a collective future. A blunt question yet in perspective, being the search for the ‘roots of our common belongingness’ and the direction towards which it should be nurtured and allowed to grow towards envisioning a collective Naga future. Only then can Nagas place themselves within the context of the larger identity struggle. 


Hence, considering the circumstances, a lot needs to be addressed on the issue of representation beginning with a process of re-orientation in order to create a shift from ‘representation of the people’ to a ‘representation for the people.’ 

 

 (Dr. Asangba Tzudir contributes a weekly guest editorial to The Morung Express. Comments can be mailed to asangtz@gmail.com)