Does each and every generation bear a duty to accomplish what is possible within their time? And like a relay race, is each generation expected to pass on the lighted torch to the next generation? World over, many people’s struggle for justice, freedom and peace reflects this almost obligatory inter-generational passing of the torch. The journey of the Naga national movement is not any different. Let us reflect on these questions, at this crucial moment in time.
Isak Chishi Swu was a leader in the traditional revolutionary mold. With compatriots of his generation they navigated through one of the most difficult and violent times in the modern history of the Naga people. He belonged to an older generation of Naga political leaders who found strength and comradeship in their simplicity, straightforward mannerism and unwavering commitment to the cause of justice, peace and liberation. Armed with deep political consciousness and inspired by a lucid understanding of the Naga vision, this older generation remained unfazed and uncorrupted by the allures, challenges and half-measures that come with leading a movement.
To the older generation, having respectful relationships with all people was at the heart of the struggle. Theirs was a humanistic approach driven by a political, spiritual and moral discipline. Thus, even in the face of grave danger they persevered, endured, and resiliently bounced back stronger, drawing strength and unity from the people.
Why do we need to reflect on the legacy of the older generation? Today, the Naga people and their leaders find themselves at yet another decisive crossroad. The present generation of national workers can draw from the lives and times of the older generation. In this regard, a few reflections are being shared here.
First, the older generation of national workers had a deep capacity to acknowledge the humanity of their opponents. Like the fish that knows it can survive only in water, they were aware that their personal survival and that of the movement was dependent on a respectful relationship with the people, as well as their ‘adversaries.’
Second, their political astuteness – with a deep sense of patience and humility – was fundamental in building a political movement in solidarity with the people. In this way, the political character of the struggle was constantly at the core. Indeed, the humanistic values of the older generation of national workers ensured that the Naga struggle always retained a human face even in the midst of fierce turmoil.
Third, how does the younger generation respond to the nature of the protracted Naga conflict? Do they follow the tragic path of many liberation movements in the world and resort to short term reactive measures that only provide form but very little substance? Do they, as it seems to be happening, succumb to an institutionalized, engineered and corrupt system that is devouring the Naga movement?
Fourth, how best do they constructively respond to the emergent divisions, factionalism, internal violence and counter-violence, past hurts and bitterness, personal acrimony, suspicion and distrust, issues of taxation and polarized understandings of political events?
Finally, like the older generation, are they able to look inward and engage in constructive self-criticism, listen, respect and responsibly respond to the collective will of the people. This is essential for rediscovering the core Naga values and principles in order to courageously and imaginatively reorient and redefine themselves in the quest to build a dignified and inclusive future.
The stark reality is that the protracted nature of armed conflict has taken a toll on the Naga people, the movement and its national workers. It is not an exaggeration to say the Naga movement is in danger of losing its humanity. Despite their unwavering personal sacrifices and political commitment, the current generation of national workers is surrounded by a context of degenerating social norms and moral values. This is self-evident, particularly in the presence of adversaries who seem to thrive on a divide and rule strategy.
The contemporary challenges threaten the vibrancy and dynamism of the Naga movement and the society, and specifically their capacity to be dreamers and makers of their own destiny. At this point of time the younger generation needs to ask themselves, what legacy, what lighted torch have been passed on by the older generation?
It is vital for the younger generation of national workers – to look back at the signposts left by the older generation. In that not-too-distant history, one can reconnect with a rich legacy, draw lessons from past mistakes, rediscover the wellspring of creativity and nourish the soul as the march towards a more just and peaceful Naga land goes forward.
The older generation of Naga national workers laid the foundation for the struggle and confronted their own exceptionally distinct challenges and opportunities. The present generation too has an obligation to constructively confront the current challenges and seize opportunities for nonviolence, forgiveness, reconciliation, unity, justice and peace along the course of the struggle.
And, that is not a task this generation can postpone!
