The Season of Advent, in the Christian liturgical calendar, announces hope in the inbreaking of God into human history.
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(A Reflection on History, Responsibility and Common Belonging)
The Season of Advent, in the Christian liturgical calendar, announces hope in the inbreaking of God into human history. It is a season of anticipation, of waiting for the divine promise to be fulfilled in Christ, and of recognizing that God’s presence is not confined to the past but continues to shape the present and future. For the Nagas, as for all fellow human beings who are part of God’s handiwork, this hope is urgently needed, not only in the personal and spiritual sphere but equally in the socio-political, economic and religious arenas. Advent reminds us that God’s hope is holistic, intended without a subject-object dichotomy, and that the “good-will towards men and women” proclaimed by the angels is a gift meant to be received and embodied in our collective life.
As recipients of God’s gift of salvation in Christ, Christians are called not merely to believe but to act by simple costly obedience that cuts through our selfishness and pride. Hope is not passive; it is a summons to responsibility. The philosopher William MacAskill has argued that “future people matter morally,” and that our actions today will profoundly shape the long-term trajectory of human civilization. This insight agrees deeply with the Advent proclamation. The coming of Christ is not only about redemption but also about the transformation of human responsibility. To care about the long-term future is to recognize that our immediate circle should not limit the horizon of our moral concern. For the Nagas, this means that our decisions and actions must be guided not only by present needs but by the moral priority of safeguarding the future of our people and equally, our neighbours.
Contextually, the Naga struggle has often been framed in terms of rights, identity, and historical legitimacy. While these concerns are valid from a personal perspective, Advent challenges us to shift focus from “my rightness” to cooperation. The moral priority of our time is not to prove who is right but to act together in ways that safeguard the Naga trajectory. Over time, Nagas have created what may be called a “political industrial complex,” a structure necessitated by historical circumstances. Yet today, the world is changing rapidly. The question is not whether Naga history has changed, it remains a living de facto reality, but how Naga leaders and thinkers interpret this “changeless historical de facto” in the midst of a changing world. For the sake of the long-term future, we must be willing to move forward without abandoning our historical foundations. This will require us to go beyond barren blaming, to helping one another for the sake of the coming generations.
Advent reminds us that history is not a relic of the past but a living reality. All histories are alive, animated by memory, ritual, and communal experience. For the Nagas, history must be seen, felt, touched, tasted, and heard. Yet today, many leaders demand loyalty within the four walls of their organizations rather than encouraging dialogue beyond those walls. Instead of constructive ideas shared and debated, we often witness tearing down, disagreements, and mudslinging. Public speeches have become occasions for thundering primal war chants rather than carefully crafted and intelligent discourse. This is a tragic distortion of leadership. True leadership is not about amplifying division but about bringing people together, even when they disagree. Advent calls us to rediscover this kind of leadership, one that embodies reconciliation and common belonging.
Is it not ironic that Nagas are destroying the very “Lim” (Land) we all desired to protect? The land, which has been the symbol of our struggle and identity, is endangered not only by forces from without but by internal fragmentation. Yet there is immense potential before us. All we need is to organize around the idea of “common belonging.” This requires moving beyond cultic styles of organization and group loyalty that fracture society. The toll of such fragmentation is not only political but psychological and spiritual, eroding the public psyche and leading to disillusionment. The most dangerous loss will be the abandonment of the struggle by common people, whose power from below will ultimately be decisive. Advent hope calls us to recognize this danger and to act before it is too late.
Without abandoning one’s group or political manifesto, Nagas must rediscover the Machang, the communal platform as a metaphor for inclusive dialogue. The Machang represents a shift from fragmented conversations to a shared table, a large spiritual and psychological space where truth can be spoken, wounds acknowledged, and reconciliation pursued with dignity. This is the leverage of the present situation. A “hinge of history” (MacAskill) moment when small actions can ripple across the future. Advent teaches us that God’s inbreaking often comes in small, seemingly insignificant ways, the birth of a child in Bethlehem, yet with profound consequences. Likewise, small acts of reconciliation and cooperation among Nagas today can shape the trajectory of our future
Equally important is the recognition that the Naga political de facto cannot be understood in isolation from the changing world of geopolitics. Global and regional dynamics, shifts in power, economic realignments, and cultural transformations inevitably affect the Naga situation. Political will, however, is often short-term, driven by immediate gains rather than long-term vision. This is why cooperation, both global and local, is required. Advent hope reminds us that God’s vision is not short-term but eternal, and that our responsibility is to align our political actions with this long-term horizon. For Nagas, this means engaging with the world not defensively but constructively, seeking partnerships that safeguard our identity while contributing to global peace and justice always remembering that the quality of our relationships with our immediate regional neighbour is of equal importance. If it is bad it can undo everything.
Advent is not merely a season of waiting; it is a season of action. To hope is to act responsibly, to care for the long-term future, to organize around common belonging, and to pursue reconciliation with dignity. For the Nagas, this means rediscovering the Machang as a space for dialogue, recognizing the dangers of fragmentation, and engaging constructively with global geopolitics. It means shifting from “my rightness” to cooperation, from war chants to intelligent discourse, from loyalty within walls to dialogue across boundaries. Advent hope is not abstract; it is concrete, embodied in actions that shape the future
As we celebrate the Advent Season and the coming of Christ, let us remember that hope is not passive but active. God’s inbreaking into human history is holistic, intended for individuals and communities, for spiritual renewal and political transformation. For the Nagas, this is a hinge-of-history moment, a time when small actions can ripple across the future. Let us organize around common belonging, rediscover the Machang, and pursue reconciliation with dignity. Let us engage with the changing world of geopolitics while safeguarding our historical de facto. Above all, let us embody the Advent hope that God’s goodwill towards men and women is ours to receive and to share.
The coming of Jesus, every Christmas season, is a global experience of common belonging, understood first and worshipped first by the humble, ordinary shepherds, and the Three Wise Men from the East, God’s goodwill towards all men and women, is our to receive and to share.
May this Advent Season and Christmas be for all Nagas and for all humanity, a time of life abundant, of hope renewed, and of responsibility embraced.
Forum for Naga Reconciliation