During the course of Naga political history significant events have taken place which deeply influenced and shaped each generation’s lived experience, their thinking, perspectives, understanding, behaviors and worldview. In more recent times, the signing of ceasefire agreements beginning 1997 onwards has profoundly conditioned the well-being and thinking of those born since then. If the commonly accepted period of a social generation is between 25 to 30 years, can we refer to those born from 1997 onwards as the ‘ceasefire generation?’
The general experiential learning of those born prior to 1997 and those belonging to the ceasefire generation is vastly different in both form and substance. For instance, while the years before 1997 were riddled with physical violence, fear and insecurity, Nagas still had an overall sense of unity and purpose. On the other hand, for the ceasefire generation the physical violence has decreased, but structural violence has been institutionalized in the form of systemic corruption which is accepted as the status quo. While fear and insecurity appear to be decreasing, societal mistrust and divisions among the Naga public have dramatically increased. This is reflective of the policy shift from divide and rule during the pre-ceasefire period to define and rule in this current ceasefire.
Most significantly, the ceasefire generation is experiencing some form of relative peace and reaping its benefits, which no other Naga generation has experienced since the end of World War II. For the ceasefire generation, this has enabled creating and living new memories, new narratives and even a new language that is detached and distant from conventional Naga culture, history, and politics. How does this ceasefire generation relate with the rest of the public? The generational differences in perception and experience need to be acknowledged and a creative process needs to be explored on bridging the generational divide.
The opportunity for intergenerational dialogue as a political option in the Naga context is strained. Yet, because, each generation has been influenced by specific conditions which have limited interactions between generations, it is worth exploring an intergenerational dialogue as a constructive means of listening to and understanding each other. This is an essential historical imperative to engage with generational differences and create a ‘generational consensus’ in order to be better prepared to face the challenges and unknowns of the 21st Century. The intergenerational dialogue process is used to create safe and democratic space where people can sit together and actively listen to each other’s stories. This interaction may eventually lead to some shared analysis, defining problems and identifying sustainable solutions to the Naga crisis.
The vibrancy of the Naga future will depend on building relationships between all the Naga generations and understanding how their relationships are reflected in policies, approaches and developing a shared vision. All Naga generations – in the present as well as in the future – would benefit from dialogue by consciously exploring and engaging with each other for the common good of the present and future generations. If Nagas are able to honor and uphold their multiple generations in mutual respect, this would enhance the possibilities to create a more harmonious and cohesive society which in turn celebrates its identities, cultures and histories.
In context, for indigenous peoples like the Nagas, an intergenerational dialogue is an ethical and socially responsibility journey that seeks to identify basic needs, shared interests and shared objectives across generations. A successful intergenerational dialogue fundamentally rests on respecting each other and forming relationships. This dialogue will create opportunities for the Nagas as a whole to emancipate itself from present forms of thinking and behaving.
