'Framework' or 'Framed' solution

Dr Asangba Tzudir *

Isak Chisi Swu, interlocutor RN Ravi and Thuingaleng Muivah :: Pix - TSE

We are always putting the question of what is possible. If you put an impossible question, your mind then has to find the answer in terms of the impossible – not of what is possible.
- Krishnamurti

There is a popular parable among the Aos known as the 'Nokdensanger Moon.' An old man in a desperate attempt to stop his wailing grandson promised him that he will give the moon if he stopped crying. The grandson stopped crying and became happy and excited by his grandpa's promise. The moon became a renewed promise each time his grandson cried but the moon was never given to him.

The signing of the 'framework agreement' as a 'preamble' between the government of India and the NSCN(IM) that would press for a 'final solution' surprisingly came as news from nowhere. This 'momentous' signing came at a time when the Nagaland CM had very recently spilled out that "a solution is possible now."

Now, whatever the 'peace accord' or 'framework' that is signed, the fact that 'it' is yet to be clearly worked and mapped out only gives rise to varied interpretations within the fold of 'suspect thesis.' Th. Muivah hailing the signing as a momentous occasion while also placing the 'trust' and 'confidence' of the 'Nagas' in the hands of the government of India even as Naga civil societies are left wandering in the dark on its contents as well as the sudden agreement.

Is this the beginning of the emergence of a new 'Delhi Accordist'? What if this 'Peace Accord' is pressing for a 'framed solution' rather than a meaningful and acceptable framework?

Besides, another pressing concern is whether the five points adopted by the legislative assembly is in coherence with what the NSCN (IM) is also 'negotiating' with the government of India. Both the Nagaland CM and Nagaland MP Rio have welcomed the peace accord which makes one to wonder such a hearty welcome when the contents of the 'framework agreement' is not known.

Beyond the political diplomacy, this brings us to the question of 'inclusiveness' and the 'will' of the Nagas and whether the 'final solution' will be applicable for all the Nagas on board. Parallel to this, the struggle towards a supposed 'final solution' also hinges on the response of the Manipur government especially on the question of autonomy to the Naga inhabited districts and closely attached to this is the issue relating to Nagaland-Assam border issue.

There is also the question of 'alternative arrangement' though it is not clear whether it means full autonomy under an autonomous district council or a separate territory within a state.

On the whole, the contents of the 'Naga political Issue' or 'Naga political problem' or 'Naga political solution' has been seemingly submerged and 'guised' within the issue of 'ceasefire' and 'peace talks' and what really happens at the 'negotiating table' which has been the 'knowledge for a privileged few' is simply kept away from the purview of the Nagas as a whole.

On another level, there are certain pressing questions that each and every Naga needs to deliberate upon – What is the core of the Naga political issue; what are the real problems concerning the political issue; how do we address the problems within the issues; what are the central issues concerning the possibility of working out a viable solution considering the complex nature of the issue?

There is need for a newer understanding of the entire political landscape through a historical genealogy and the current intricacies in order to locate and address the core problems and issues before thinking of a 'possible' solution that is also soluble.

PM Modi's confession that the vexed Naga political issue has existed for too long is because of lack of understanding shows some degree of sincerity as a starter, though a solution is nowhere near just through understanding of Naga history, but it will ultimately narrow down to the question of accommodation and inclusion of the issues at hand and the 'Naga representation' that are to be involved in the Naga political process.

What is seen wanting in the Naga political issue is a meaningful 'dialogue.' When there is apprehensions from the government of India that the Nagas may turn down their proposal clearly shows the absence of dialogue and inclusiveness.

Skeptical eyebrows have been raised through the signing of this 'framework agreement' and a meaningful solution can come only through a healthy dialogue based on what is 'possible' and what can be acceptable to every Naga. Time is also high for the 'political destiny' of the Nagas that it goes beyond the parable of the 'Nokdensanger moon.'