One of the greatest threat and/or hurdle to any political movement is internal dissent that is (a) motivated by ignorance, rumors, shortsightedness, and wrong interpretation and misunderstanding of cause and effect (b) funded financially and ideologically by adversary with a friendly mask (c) for gaining personal power and other short term benefits. Time and again we have witnessed the crippling of various political movements due to such elements. Our (Naga) movement is no stranger to such phenomenon. Dissent is a necessary and potent tool for strengthening the overall movement if dealt positively and channelized properly. It is through dissent(s) that the movement will be able to assess its weakness and know what the concerned people need(s). Genuine dissent is needed every now and then and should always be entertained healthily in a public sphere without resolving to pervert tactics such as witch-hunts and assassinations etc.
Today when we Nagas and our movement are on a perilous junction we are once again confronted by dissent (demand for a separate state) that threatens to rip us apart. Of all the aspect of demands which i am not very familiar with (and hence will abstain from commenting) one thing which really annoyed me was the ‘support’ and ‘justification’ given by an organization none other than Bharatya Janata Party (BJP). The first thing that came to my mind when i read the local dailies was ‘do these Nagas even know the ideology and function of BJP?’ i am really disappointed that Nagas would actually collaborate with the right wing fundamentalist organization of India whose endeavor and sole aim is to annihilate non-hindus in india and establish Hindu rule all over the country. Are they trying to prove that ‘my enemy’s enemy is my friend’? kind of tactics?
To borrow a term often used by snooty rebels, i am a “self-styled” Hardcore Naga Nationalist. Of course i do acknowledge all the arguments and negative consequences associated with nationalism vis-à-vis universalism and/or global cosmopolitanism, i also concede that ‘Naga’ is a construct and nothing more, but at the end of the day i know i am a Naga and any untoward comment/propaganda or action(s) be they political, social, economic, and cultural hurled against Nagas leaves me fuming irrationally with a terrible temptation for retribution. BJP’s enthusiasm and active involvement in so called Eastern Nagas demand for a separate state and the passivity of Nagas is quite unnerving.
Since i don’t have an in depth knowledge and understanding of the current dissent i would like to ask to those who are headstrong about a separate state, “what are the root causes of problems that have prompted the people to demand for a separate state?” “will getting a separate state status solve such problems and if so how?”
If the demand is prompted due to the so called ‘negligence’ and ‘underdevelopment’ from a development perspective, as i have often seen in the dailies, then the demand is one of the most ridiculous demands ever in the Naga history because such demands will not solve the problem that plagues the society. Regarding the practice and theory of development and an alternative development for Nagas which i have already made public in the local dailies if one had gone through it sincerely then such claims will not arise and one will understand why i am saying that it will be the most ridiculous demand.
If the demand is driven by the concept of exclusion then we need to give more attention and deliberate at the public sphere with clarity and empirical datas without distorting and misunderstanding cause and effects. As we all know the concept of social exclusion and social inclusion is a recent origin, yet it has caught the imagination of many academicians, intellectuals, practitioners, and politicians etc. i would like to put forth few points regarding social inclusion and exclusion and hope it gives us a proper ground for deliberation especially on the current issue of demanding a separate state.
The concept of social exclusion and social inclusion has a potent force and potential in inverting the common given and accepted notion of the marginalized communities. It gives us insights to the worldviews from the other side thereby allowing us to understand the root cause of various issues and challenges that concerns the marginalized section of the society. What is needed is the innovation in the field while implementing and using the concept, sensitivity and empathy from those who are in power and the dominant community that excludes and exploits the minority.
The definition of social inclusion and exclusion is, and should be, multidimensional, as the idea of social exclusion have multiple necessary conditions. And yet disappointingly this very nature of relativity and multi-factors defining social exclusion prevents the very concept of social exclusion and inclusion from further developing into a coherent and powerful ideology for practical policies and programmes. For example tribals due to their geographical location, illiteracy and so on are generally considered marginalized or excluded politically and/or socially but this does not mean that all tribals’ feels excluded or are excluded. Another example is that of long term unemployment i.e. person falling under the criteria of long term unemployment is generally considered to be excluded from the economic activities but on the other hand it can also be because such person is long-term wealthy and does not need employment.
With its own limitation and shortcomings the explanation of social exclusion and the concept of social inclusion in social, economic, politics and cultural aspect, nevertheless gives the public as well as the state the space to deliberate and acknowledge the process and causes of exclusion thereby acting as a catalyst to socio-economic and political transformation. It introduces a different paradigm in understanding the ‘other’ in politics, policy, and our convictions and practice of day to day life.
Hitoho Sumi
