The emergence of hostage-taking and alleged execution of hostages, a phenomenon largely absent from the history of Naga-Kuki relations despite decades of conflict is disturbing.
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The unfolding conflict in Manipur has witnessed developments that many Nagas regard as unprecedented and deeply troubling. Ambushes on civilian vehicles by unidentified armed groups, resulting in the deaths of innocent travellers, some of whom were very respected religious leaders, have introduced a new and alarming dimension to the violence. Equally disturbing has been the emergence of hostage-taking and alleged execution of hostages, a phenomenon largely absent from the history of Naga-Kuki relations despite decades of political tensions and armed conflict.
The recent killing of religious workers travelling in vehicles triggered a chain of events marked by accusations and counter-accusations. Each side blamed the other for the attack, and the resulting atmosphere of anger and suspicion soon led to the taking of hostages by both sides. Initially, women and children were released, raising hopes that humanitarian considerations would prevail. However, six male hostages reportedly remained in captivity, and their whereabouts subsequently became unknown. Fears emerged that they may have been killed shortly after the release of their families, although the full truth remains uncertain and their fate unresolved.
The uncertainty surrounding the missing six persons became a matter of concern not only for local communities but also for Christian organizations across Northeast India and beyond. Appeals for the release of hostages came from various church bodies, civil society organizations, and political leaders, including the Chief Ministers of Nagaland and Meghalaya. These appeals found resonance among Naga organisations, including the United Naga Council (UNC) and its constituent bodies.
Guided by Christian principles of forgiveness, reconciliation, and faith in the biblical teaching that taught us - "Vengeance is mine, I will repay, saith the Lord" (Romans 12:19), the UNC eventually facilitated the release of 14 Kuki hostages. The decision reflected a conscious choice to place humanitarian values above immediate demands for retaliation. The understanding reportedly accompanying this gesture was that the Manipur Government would investigate the disappearance of the six missing persons, establish the truth, and hold those responsible accountable within a reasonable timeframe.
Many observers have praised this act as a demonstration of moral courage and Christian statesmanship. Yet within Naga society, the decision has also generated unease and debate.
Some question whether such magnanimity will be understood and reciprocated by the other side as a sincere gesture of peace or whether it may instead be interpreted as weakness. Others wonder what happens if the promised investigations fail to produce results, if the missing persons are never found, or if those responsible are never brought to justice.
These concerns are intensified by the broader security situation. Across several areas, confrontations continue over territory, access routes, and village boundaries. Communities remain fearful as reports of armed encounters and displacement efforts persist. Among many Nagas there exists a growing perception that the Suspension of Operations (SoO) arrangements have created an imbalance in the security environment.
Critics argue that armed Kuki groups under SoO enjoy protection, resources, and freedom of movement that provide them with significant advantages on the ground. Whether these perceptions are accurate or not, they have contributed to a profound sense of insecurity among many Naga villages whose reaction is to prevent the establishment of temporary camps by security forces perceived to be favouring the SoO Kuki cadre.
The ongoing tensions surrounding the Ukhrul-Litan highway and the reported siege-like conditions affecting villages such as Sinakeithei have further deepened these anxieties. Villagers and local defence groups often find themselves facing difficult choices as SoO cadre seem to be involved in routine firing of guns towards Sinakeithei village. There is a need to balance protection of their communities without risking escalation of violence. In such circumstances, many feel abandoned, lacking both effective political leadership and confidence in the state's ability to provide impartial security.
This is the central dilemma confronting the Naga people today. On one hand stands the Christian conviction that justice should not be pursued through revenge and that reconciliation remains a higher moral calling. On the other hand stands the practical reality of insecurity, unresolved killings, missing persons, and continuing threats against villages. The tension between faith and survival, forgiveness and accountability, has rarely been more stark.
The release of 14 hostages on 9th June 2026 was undoubtedly an act rooted in moral Christian conviction and faith. Yet forgiveness does not eliminate the need for truth, nor does reconciliation remove the obligation of the state to uphold justice. If peace is to have meaning, the fate of the missing persons must be established, accountability must be pursued without fear or favour, and all communities must be assured equal protection under the law.
The future of relations between Nagas and Kukis cannot be built upon suspicion, unresolved grievances, or selective justice. It must rest upon truth, accountability, mutual respect, and a sincere commitment to peace. Until then, many Nagas will continue to wrestle with a painful question: how does a people committed to forgiveness respond when justice remains uncertain and security remains fragile?
The answer to that question may well determine the future of peace and coexistence in the hills of Manipur.
Ngaranmi Shimray
New Delhi