Civil Society and Democracy: Absence of the Sovereign in Northeast India
- Part 2 -

Kakchingtabam Naresh Sharma *

Map of North East :: Pix - TSE

Even if, it is agreed that all the democratic institutions cannot function effectively and efficiently in the desired way, we cannot undermine the fact that a "modern political democracy is a system of governance in which rulers are held accountable for their actions in the public realm by citizens". And "the political process is one where the organs of the state interact with members of the civil society in their individual capacities or as members of the associations".

In a modern democratic state, the locus of sovereignty rests with the people. There lies an inseparable relationship between the civil society and the state. Yet, in the present crisis as also in the mode of promotion of civil society, citizens in Northeast India appears to have lost the right to be part of the sovereign thereby reducing them to the status of a "population".

The change in status hints to the transition of democratic form of government to an authoritarian one. Thus the form of democracy that exists in Northeast India can be better expressed as "illiberal democracy".

NATURE OF CIVIL SOCIETY

In a society where community life plays an important role in shaping the thinking of an individual, there also exists a particular type of "self" that does not consider his or her interest as pre-given or pre-defined. This "self" is embedded in the community and also lives in the realm of public life.

The duality of the "self" gives rise to organizations where individuals come together for the community – Gemeinschaft – and also to promote self-interest compatible with the larger public good — Gesellschaft. However, for the purpose of the paper both Gemeinschaft and Gesellschaft shall be seen from the prism of their functions. Broadly, civil society bodies existing in the region can be broken down into five categories.

First, Agent of the state. These organizations play the role of an extended agent of the government and performs the functions of nurturing and taking care of the population.

They work in the area of health, particularly, in prevention of HIV/AIDS, in protection of environment, child care etc. For example, there are 49 organizations working for the prevention of HIV/AIDS in Imphal alone. They intervene to spread general awareness and take up advocacy for the infected people.

Further, in the environmental sector, organizations like Assam Science Society, Science Teachers Forum, Manipur, etc., impart environmental education to school teachers, conduct surveys on environment, etc. Others like Manipur Voluntary Health Organization and Manipur Mahila Kalyan Samiti and Voluntary Health Association of Tripura works for the welfare of the children within the parameters prescribed by the governments.

Here, the role of civil society is to produce civility in the voluntary activities necessary for the successful implementation of the prescribed development activities. Such approach emphasizes the positive aspect of association for governance. Seen from the perspective of participation of citizens in the democratic functioning, though not as equal partner in the politics, they legally take part in the implementation of government policies.

Second, The civic organizations. These are generally rights-based organizations and they try to limit or check the functions of the state. These organizations maintain certain amount of autonomy from the organs of the government and try to bring a responsive and accountable government such as Human Rights Alert, Manipur, Naga Peoples Movement for Human Rights (NPMHR), Manab Adhikar Sangram Samiti (MASS), and Manipur Chanura Leishem Marup.

Human Rights Alert has been helping the victims of human rights abuse by the military and police personnel in filing of First Hand Report (FIR) in the police stations. The organization provides legal aid to victims.

Similarly, NPMHR undertakes different programs including awareness and education on human rights, capacity building, monitoring and intervention, campaign and advocacy, networking, documentation and dissemination, and legal challenges and assistance. NPMHR has also taken up relief work for victims of rights violations.

Such acts of keeping an eye on the aberrations of the organs of the government is also taken up by Manipur Chanura Leishem Marup by invoking Right to Information Act in cases concerning the use of public office for private gain, i.e. corruption. Members of the organization help people in the filing of RTI applications and in bringing the offenders to the notice of concerned officials thereby helping the victims in getting justice.

Since these organizations do not reject the rule of law, they do not undermine the democratic authority of the state or try to act as a competitor of the state. They, in a way, act as a facilitator in the promotion of democracy.

Third, identity-based organizations. Organizations of this nature are influenced by identity politics and try to articulate the interest of specific identities or communities. Naga Hoho, All Manipur Clubs Organisations (AMUCO), United Committee Manipur (UCM), Kuki Inn Manipur are some examples that can be put within this category. Their roles and functions can be best seen in crisis like the economic blockade of Manipur for 52 days in 2005 and 64 days in 2010.

The blockade was called by the groups that espouse the interest of Nagas against the perceived injustices of Government of Manipur with their whole ire being directed against the Meitei community. It is argued that Government of Manipur is a government of the Meitei community and the interests of Nagas are not properly represented in the government.

The Meitei community was left to fend for themselves. Here, the point is not about the validity of the claims but about the fact that organizations representing these different communities did not engage with each other to find a solution to the problem; instead they kept themselves busy in blaming each other for the crisis.

Due to the entrenchment of politics of identity in the everyday life, the tradition of Itao or Ita sanaba between different communities became a part of history. Due to these factors, they failed to develop democratic attributes of tolerance, moderation, willingness to compromise and respect for opposing viewpoints.

Hence, identity-based "vigorous associational life acts as a serious constraint in bringing peace as the engagement between the communities is weak in associational forms of engagements and everyday forms of engagement."

(*This is an abridged version of a paper first published in Eastern Quarterly, Vol. 6, Issue 3, 2010.)

To be continued..