Contextualisation of Colonial Strategic Geo-Political Framew
Contextualisation of Colonial Strategic Geo-Political Framework: A Critique with Reference to Naga-land and Naga-Politics
As a Professor of Philosophy, I approach this topic with a blend of historical reflection and philosophical inquiry, seeking to unpack the legacies that shape our region today.
As a Professor of Philosophy, I approach this topic with a
blend of historical reflection and philosophical inquiry, seeking to unpack the
legacies that shape our region today.
Nagaland, nestled in India’s Northeast, is a land of rugged
beauty and resilient people, with a history shaped by colonial strategies and a
vibrant Naga political identity. The colonial geo-political framework—crafted
by the British to control borders, resources, and tribes—left a lasting
imprint, influencing Naga politics from the 19th century to the unusually
lengthy ongoing peace process. This 30-minute talk will contextualise that
framework, critique its impact on Naga-land, and propose a philosophical
roadmap for reconciliation and progress. Let us dive into this critical exploration
together.
Contextualising the Colonial Geo-Political Framework
To critique the colonial legacy, we must first understand
its design. The British East India Company and later the Crown established a
strategic framework in Northeast India, including Naga-land, driven by
geopolitical and economic motives.
Colonial Strategies
•Border
Control and Buffer Zone: The British viewed the Naga Hills as a buffer against
Burmese incursions and a frontier to secure Assam’s tea plantations. The 1826
Treaty of Yandabo and subsequent expeditions, like the 1879 Naga Hills
expedition, imposed administrative boundaries, often ignoring tribal
territories like any other colonial territories in Asia and Africa.
•Divide
and Rule: The Inner Line Regulation of 1873 segregated Naga areas from plains,
fostering isolation and exclusion. This policy, coupled with missionary
influence, disrupted traditional governance, replacing it with indirect rule
through appointed chiefs.
•Resource
Extraction: Timber, rubber, and minerals drew colonial interest. The Naga Hills
District (1874) was carved out to regulate trade, exploiting local labour while
limiting tribal autonomy.
This framework sowed seeds of resistance. The Naga Club’s
1929 memorandum to the Simon Commission rejected forced integration into
British India, asserting self-determination. Post-independence, this evolved
into the Naga National Council (NNC) and the 1951 plebiscite, where the
supposed 99.9% favoured sovereignty, reflecting a political awakening rooted in
colonial disruption. To be objective and fair, these figures are widely
considered to have been inflated due to logistical and communication challenges
at the time. Moreover, the political awareness was not that wide spread among
the Nagas. Wide political consciousness came much later throughout the Naga
areas.
Philosophical Lens
From a philosophical standpoint, this mirrors Hegel’s
dialectic—colonial imposition (thesis) sparked Naga resistance (antithesis),
seeking a synthesis in self-rule. Yet, Kant’s categorical imperative—treating
people as ends, not means—challenges the colonial use of Nagas as pawns in a
geopolitical game. This tension shapes our critique.
Critique of the Colonial Legacy in Naga-land
The colonial framework’s legacy is a double-edged sword,
offering prospects while posing persistent challenges.
Prospects
Political Awareness: The colonial experience galvanised Naga
identity, leading to the creation of Nagaland State under the External Affairs
Ministry on 1st December 1963 after the 16-Point Agreement was signed with
India. Due to the selfishness of some Naga leaders the entire Naga areas within
the Indian Union could not be integrated into the newly created Nagaland state
except the then Tuensang area which formed part of NEFA (North East Frontier
agency) which is known as Eastern Nagaland today. This the first golden
opportunity Nagas lost in their political journey. Short-sightedness, ignorance
and selfishness had caused this significant loss.In 1967, 6 rounds of peace talks were held
between the late Prime Minister Indira Gandhi and the then Ato Kilonser,
Kughato Sukhai.Though Indira Gandhi was
willing to give high autonomy but due to the unwavering stand of the Nagas on sovereignty
coupled with tribal rivalry, jealousy and mistrust further negotiation and
ceasefire eventually collapsed. The Nagas lost the second golden opportunity.
This missed opportunity had spiralled into unprecedented bitter betrayal and
intense tribal feuds exploded leading to the infamous Shillong Accord of 1975.
This Accord had further fuelled to the birth of Factions and many killings
among the Nagas themselves based on narrow ethnic and tribal lines. The
extremely narrow tribal allegiance and loyalties had played havoc among the
Nagas. Such tribal blood feuds coupled with bitter betrayals had also incurred
the wrath of Chinese Communist Party. The ongoing peace talks with groups like
the NSCN (IM), initiated in 1997, reflect a maturing political discourse but it
is also bound to collapse due to the extreme stands of both the negotiating
parties.
•Cultural
Resilience: Despite missionary conversions, Naga traditions—hornbill festivals,
oral histories—endure, enriched by education initiatives like those at Nagaland
University and other educational institutions.
•Strategic
Location: Naga-land’s proximity to Myanmar positions it for trade under the Act
East Policy, with the Imphal-Moreh highway extending influence.
Challenges
•Insurgency
and Violence: The NNC’s armed struggle, followed by factions like NSCN-IM, NSCN
(Khaplang) and other factions have led to over 20,000 deaths since the 1950s.
The 2015 Framework Agreement’s ambiguity fuels distrust and suspicion.
•Ethnic
Fragmentation: The Inner Line’s legacy deepened divisions among Naga
tribes—Angami, Ao, Sema, Tangkhul, Konyaks—exacerbated by colonial favouritism
and post-independence policies. The 2023 Manipur violence, spilling into Naga
areas, highlights this rift.
•Economic
Stagnation: Colonial resource exploitation left little infrastructure. Today,
Nagaland’s economy relies on subsidies (70% of its budget), with agriculture
and horticulture underdeveloped despite potential. Due to undue taxations by
about 30 factions among the Nagas micro and small scale industries cannot
simply grow. The net result is Nagas are heavily dependent people though
outwardly they are shouting for independent and sovereign state. What a
travesty? There is no visible attempt or policy for genuine self-reliant plan
and activity.
Philosophical Critique
Nietzsche’s critique of power dynamics resonates
here—colonial domination imposed a “will to power” over Nagas, distorting their
agency. Gandhi’s Satyagraha, advocating non-violent resistance, contrasts with
the insurgency, suggesting a path not fully explored. The challenge is to
reclaim agency without perpetuating conflict.
A Future Roadmap
A roadmap must heal and empower through reflection and
forgiveness
•Reconciliation
Through Dialogue: Establish inter-tribal councils, inspired by the Naga Hoho,
Global Naga Forum, Naga Students, Naga Mothers’ Association, United Naga
Council, Naga women’s Union, ANSAM and Forum for Naga Reconciliation to address
grievances. Educators can facilitate peace workshops.
•Political
Inclusion: Advocate for a federal structure recognising Naga autonomy, aligning
with Rawls’ justice as fairness. Engage students in civic education to build
trust.
Call to Action: Our Role as Educators
As educators, we are bridges to this future. Let us:
•Teach
History Critically: Explore colonial impacts in our curricula, fostering
empathy. Frame syllabus for Naga history and teach that to children in schools
•Support
Peacebuilding: Mentor student projects on reconciliation and development.
•Advocate
Equity: Use Nagaland University and other important academic institutions”platforms to influence policy for Naga
rights.
Conclusion
Manipur’s Naga areas and Eastern Naga areas” socio-political
landscape, shaped by colonial strategies, offer both challenges and prospects.
By critiquing this legacy through a philosophical lens and charting a roadmap
of dialogue, diversity, and development, we can envision a vibrant Naga-land.
As Tagore urged, let us awaken this region to a fearless, harmonious future
through genuine hard work and transcending ethnic and tribal boundaries as true
emancipated and liberated individuals.
