Violence has played an integral role in destroying human hopes and dreams. It has taken many forms. Some that is direct physical force that is visible to the eyes; and some that are of more subtle forms, which are indirect and less visible to the eye – mostly in the form of structural violence. However, violence in any form has the same objective and with great sophistication has suppressed people and have stripped away their capacity to decide their own future and denied their humanity and dignity.
The institutionalization of violence in Naga society is no different. However, what is seen most often to the naked eye is the brute direct violence that is so prevalent in our day-to-day lives. But yet violence in its structural form is ebbing away the Naga spirit and character in a subtle interplay of assimilation and divide and rule. In practical terms, it has been structural violence that has been the most damaging to the Naga socio-political fiber, and yet also the least addressed. It is the structural violence that facilitates the maintenance of the State and diminishes non-violent alternatives. In doing so the problem of violence is intrinsic to the nature of the State.
The issue of violence becomes more problematic in cases of protracted political conflict that has resulted in armed confrontation. In these cases, we see how the powers that be create more and more structures that enhance violence so that it supports the status quo and the interest of the powerful. There is no doubt that structures of violence are created to sustain the violence – in other worlds, adding violence to violence – because many people profit out of conflict. For instance, the budget, in areas of conflict, there is a relatively large budget to sustain war, but once the conflict is resolved, the budget is reduced which is against the interest of those who are benefiting from the conflict. Therefore to ensure that the budget does not decrease, structures are created to ensure that violence continues.
There is no confusion in understanding that for peace to be achieved, the structures that support and breed violence must be removed. The structures of violence must be de-structured and by doing so it gives us all a chance to begin building a future of hope. However, one must also acknowledge that in trying to de-structure the structures of violence; those in power would try and maintain the unjust status quo. So how do we bring about the change that is needed? It is through empowerment and participation in political processes that people begin to realize the meaning of their existence. The people need inspiration to take concrete practical steps to make change possible; and to prove that their sense for freedom and justice is of more profound meaning than mere survival in a state of oppression. The sense of empowerment must enable people to rediscover that we are all created to live in truth with justice and dignity.
The institutionalization of violence in Naga society is no different. However, what is seen most often to the naked eye is the brute direct violence that is so prevalent in our day-to-day lives. But yet violence in its structural form is ebbing away the Naga spirit and character in a subtle interplay of assimilation and divide and rule. In practical terms, it has been structural violence that has been the most damaging to the Naga socio-political fiber, and yet also the least addressed. It is the structural violence that facilitates the maintenance of the State and diminishes non-violent alternatives. In doing so the problem of violence is intrinsic to the nature of the State.
The issue of violence becomes more problematic in cases of protracted political conflict that has resulted in armed confrontation. In these cases, we see how the powers that be create more and more structures that enhance violence so that it supports the status quo and the interest of the powerful. There is no doubt that structures of violence are created to sustain the violence – in other worlds, adding violence to violence – because many people profit out of conflict. For instance, the budget, in areas of conflict, there is a relatively large budget to sustain war, but once the conflict is resolved, the budget is reduced which is against the interest of those who are benefiting from the conflict. Therefore to ensure that the budget does not decrease, structures are created to ensure that violence continues.
There is no confusion in understanding that for peace to be achieved, the structures that support and breed violence must be removed. The structures of violence must be de-structured and by doing so it gives us all a chance to begin building a future of hope. However, one must also acknowledge that in trying to de-structure the structures of violence; those in power would try and maintain the unjust status quo. So how do we bring about the change that is needed? It is through empowerment and participation in political processes that people begin to realize the meaning of their existence. The people need inspiration to take concrete practical steps to make change possible; and to prove that their sense for freedom and justice is of more profound meaning than mere survival in a state of oppression. The sense of empowerment must enable people to rediscover that we are all created to live in truth with justice and dignity.
