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07/01/2006: "IM refutes report, expects tangible progress in next two/three rounds of talk"

IM refutes report, expects tangible progress in next two/three rounds of talk Nagarealm.com
Imphal, June30 [TSE] : Out-rightly rejecting the report carried in the Chandigarh based Tribune, which was based on an exclusive statement given by K Padmanabhiah, the NSCN (IM) today asserted that “nothing was discussed about any solution either within the Constitution of India or within the Union of India”.
In a statement issued to the press, Emissary to the Collective Leadership of the NSCN (IM), Lt General (Retd) VS Atem said that during the last round of talk held between the Government of India and the NSCN (IM) at The Hague on June 22 and 23, the two parties agreed to discuss more on the framework for special relationship, but nothing was discussed about any solution within the Constitution of India or within the Union of India.

VS Atem made it clear that “no Naga will accept any such solution within the Union of India”.

Taking strong exception against the purported statement given to the Tribune by Padmana-bhiah, the Emissary to the Collective Leadership of the outfit said, “It is very unbecoming of Mr K Padmanabhiah, a man of his stature as special interlocutor of the Prime Minister of India to stoop so low to scandalise the Indo-Naga political negotiation”.

VS Atem concluded by stating, “I repeat, there was no discussion at all on solution within Indian Union and Nagas will not seek solution within the Union of India.

Therefore, it is absolutely baseless for Mr K Padmanabhiah to issue that kind of statement”.

When The Sangai Express contacted the Deputy Kilonser of the Ministry of Information and Publicity of the NSCN (IM) Kraibo Chawang, he said that the report filed in the Tribune by Swati Chaturvedi was misleading and destructive.

Quoting the general secretary of the outfit, Th Muivah, Chawang said that solution within the Indian Union and Constitution is simply not possible and unacceptable.

On a more positive note, Chawang said that hopefully tangible prog-ress/result can be expected by the next two or three rounds of talk and added that the next round of talk may be held on July 29 at Bangkok.
Muivah Stand on the statement of Government of India’s statement of interlocuter Padmanabhiah Nagarealm.com
New Delhi, June30 : The National Socialist Council of Nagalim (Isak-Muivah) has clarified that it was not amenable to the idea of Nagas settling within the Indian Union. NSCN (I-M) general secretary Th. Muivah today clarified that contrary to some reports in the Indian media, his organisation had not accepted that Nagas were willing to settle within the Indian Union. “What we have been proposing is that Nagalim and India should become a federation,” he told The Telegraph over phone from the Netherlands. [telegraphindia]
Next round of talks scheduled for July 29 The Morung Express
KOHIMA, JULY 1 (MExN): The next round of talks is scheduled to be held on July 29 in a third country, according to sources. The NSCN-IM has meanwhile claimed that the last round of talks held from June 22 to the 24th in Hague was a crucial one as it touched on all the substantive issues, and that a tangible outcome is expected in the next 2-3 rounds of talks. “We have made very clear to the Government of India that solution within the Indian Constitution is simply not possible and not acceptable”, said Kraibo Chawang. The NSCN-IM also further reiterated that sovereignty belongs to “Naga people and Naga people alone” .
NSCN-IM responds to Sumi Hoho Nagarealm.com
DIMAPUR, JUNE 30 [NPN] : Responding to the Sumi Hoho's demand that NSCN-IM representatives who signed the June 14 Zunheboto ceasefire agreement, should apologize for allegedly distorting facts, the NSCN-IM has said the Sumi Hoho should also admit to facts and loopholes instead of deviating from the truth, and upkeep its image as a respectable and justified body. The MIP, NSCN-IM in a press release stated that when two parties engaged in arms confrontation are invited to meet for exploring means to peace through the mediation of a third party (Sumi Hoho), the atmosphere of the meeting should be congenial, pleasant and comfortable, to arrive at any respectable solution.

The parties engaged in interactions should be free from all mental and physical insecurities, doubts, fear of aggression, domination, manipulation and stress, it stated. However, the NSCN-IM said that the very admittance of the Sumi Hoho that the NSCN-K group came to the meeting in arms suggests in itself violation of agreed terms, the NSCN-IM added.

In the backdrop of the violation of the Sumi Hoho directive banning carrying of arms into the meeting, the NSCN-IM asked "how can one say that one is not felt threatened or intimidated when an enemy with arms is right across the table to negotiate a peace deal?"

The NSCN-IM also wondered as to what would have been the consequence if the ceasefire agreement were not signed for unacceptable terms and the reaction of the rival group sitting with arms across the table.

Alleging that while talks were on, firing by the rival group could be heard at the meeting place, the NSCN-IM also asked as to who was to be blamed for the firing that took place even after the ceasefire agreement (annulled) was signed, due to "communication gap," and if people were killed in the process.

"Was it Sumi Hoho to take the responsibility if such a thing would have taken place? Why did Sumi Hoho fail to justly uphold its respectable responsibility in preventing Khaplang representatives to attend the meeting armed, abiding by the norms of the meeting?" the NSCN-IM asked.

The NSCN-IM said it would appreciate the Sumi Hoho's sensible gesture in approaching the issue by sitting across cordial tables to erase all misunderstandings and to work collectively for the Naga nation.
Naga churches destroying Naga culture, Herakans flay Christians ‘Nagas were Hindus but converted to Christianity at gun-point’ Nagaland Post
Dimapur, July 1 (MExN): The Zeliangrong Heraka Association, representing Herakans – followers of “indigenous” religion Heraka, of Nagaland Manipur and Assam– has written to the Presidents of India alleging various prejudices, persecution and forced-conversion of its followers by the Naga Churches. The representation set a charter of demands to be considered for action against the alleged persecutions. The demands are (i) institution of an enquiry commission to investigate what the followers termed as “the anti-human and anti-national activities of “church’; provision of “full-protection” to the Heraka community “which has become minority in Nagaland due to Christian conversions”; mechanisms to protect and preserve Heraka religion and culture; action against one Kuranglung Zeliang, Pastor of Baptist Church of Mbaupungwa Village in Nagaland and others for their alleged involvement in the “conversion of corpse” of one Lt. Llamdi Zeliang; safeguard the “fundamental rights of the Heraka community enshrined in the constitution of India”.
According to the representation, the “Nagaland Church” has declared to send ten thousand missionaries to convert “Hindus to Christianity”. “Is this an established and accepted method of Christian conversion? Is this the religious freedom Christian missionaries are fighting for?” the association questioned.
The Herakans also alleged that the churches in Nagaland has destroyed innumerous Naga families and are suppressing the “ancient glory of our forefathers are made to be forgot, the glorious history of forefathers are distorted and wrong history is pushed forward.” The Herakans claimed that indigenous religions of the Nagas, their rich culture, age-old traditions and festivals have been destroyed by Christianity and in place Christian festivals and massive church buildings “each of them worth several millions, sometimes worth crores” have been imposed on the Naga youths.
“For Church, end justifies means; Heraka community is the victim of such Christian invasion. All Christians in Nagaland were converted from Hindu forefathers mostly at gun-point” the representation claimed adding that by converting the Nagas to Christianity, the Christian missionaries are damaging the social fabric of Nagaland. “Once converted, the Nagas defy the traditions, creating tensions and ill-will thereby in the community” the association asserted adding that there is an “unholy alliance” aimed at destroying the social-fabric of the Naga people. The Churches in Nagaland are the promoters of armed insurgency and terrorism in the Name of “liberation theology,” the Heraka Association maintained.
The Herakans also asserted that Naga churches are the enemies of the rich culture of the Naga people because “as long as the rich heritage exists, the conversion cannot take place” and that all heinous deeds are being done by the Christians so that “primordial religion and culture” is totally destroyed. Other charges the Zeliangrong Heraka Association made were that the Christian missionaries were actively involved in “converting corpses” of Heraka followers. Naga missionaries tried to “convert” the dead bodies of two Herakans, Haipou NC Zeliang and Llamdi Syarow on April 23, 2005 and May 15, 2006 respectively, the association claimed.
Road to Nowhere Editorial The Morung Express

Forty-eight years ago in 1958, the Government of India enacted the Armed Forces Special Powers Act (AFSPA) as a measure to empower her armed forces in their war to militarily quell the Naga movement. The AFSPA, which since 1972 is operational in the entire Northeast, is actually a legacy of the British colonial legislation, the Armed Forces Special Powers Ordinance (1942), which extended to the whole of British India in their effort to suppress the ‘Quit India Movement.’ Ironically, the very people who fought against colonial rule and non-violently secured India’s independence resorted to the very same instruments of force, used by their colonizers, as their response to the Naga question.
First introduced in the form of an ordinance in 1958, twelve days after the budget session of the parliament was over, the matter came up again during the monsoon session of parliament for ratification. The then deputy chairman of Rajya Sabha PN Sapru, pointed out that was no need for such urgency. Several Members of Parliament opposed the act on the ground that it would lead to violations of Fundamental Rights and that it would circumvent the Indian Constitution by effectively imposing an Emergency, without actually declaring one. However, after discussions of three hours in the Lok Sabha and four hours in the Rajya Sabha, the Parliament approved and passed the AFSPA with retrospective effect from May 22 1958.
In 2006 the AFSPA still continues to prevail, causing overwhelming effect on human life. In spite of the continuous dissent and opposition against the AFSPA and repeated demand for its repeal, the voices of people remain unheard. Perhaps the geographical and political distance between New Delhi and the Northeast region is demonstrative of the dialogue of the deaf. It was only in 1997, the Supreme Court of India heard a Public Interest Litigation filed in 1982, challenging the Constitutional Validity of the AFSPA. In a matter of ten days, the then Chief Justice of India, Justice JS Verma declared its judgment, upholding the validity of the Act, with some recommendation. The recommendation however did not in any way alter the original intent of the Act.
As ironic as it may sound, Justice JS Verma was later appointed Chairperson of the National Human Rights Commission. Such is its international contradictions. It is difficult to comprehend that an Act which empowers a non-commissioned to shoot-to-kill any person on mere suspicion and future provides immunity from any legal proceeding, can be upheld as Constitutional. In reality, the Act has only achieved in causing great suffering and isolation to the people and has only weakened India’s international standing as a leading democratic country. One wonders what Gandhi would have thought of the AFSPA, after all it was he who said, “It has always been a mystery to me how men can feel honoured by the humiliation of their fellow beings.”
When India in 1997 declared that military solution to the Naga question was ruled out and that it required a political solution, because the question was political in nature, the relevance in defense of the AFSPA evaporates. The government of India would do best by honoring the Justice Jeevan Reddy Committee suggestion to repeal the AFSPA. Continuation of the AFSPA would only lead to a road that leads to nowhere. Rest assured it would only be in India’s best national interest to repeal the AFSPA as it would make her a stronger democratic country.

Why did the Nagas become Christian? Nagaland Post Editorial
Rule of Law by the British, Education, Missionary works, Evangelization, opening of roads, lack of caste system in Naga society and Naga National Movement etc & etc influenced the expansion of the Christian Church particularly the American Baptist in Nagaland.
'How' Christianity spread among the Nagas is understandable but 'Why' the Naga became Christian in the first place is less known and has deeper underlying reasons than what appears on the surface of this ordinary hustle and bustle of life. 'Why' on earth did the savage Naga become Christian and not the gentler and more advanced Assamese?
After all, except the untamable Brahmaputra and the tropical Mosquito, throughout the whole anxious lifespan of the nineteenth century, not a single Assamese even slightly troubled the Mission and the Missionaries in Assam had nothing to fear except dirt getting into their eyes; moreover the main agenda of the Mission was to bring the 'Good News' to the historically known people of Asom [Assam] and Ava [Burma] rather than to the unknown savage Naga!
Something deep and beyond the ordinary must have happened to the Nagas to become Christian, for to become a Christian is to 'tear oneself' off from the Village.
The removal of a villager from the Village is the greatest punishment that can happen to a Naga, ‘Exile from the Village’ is equivalent to a 'Life Sentence' without the possibility of Parole in the modern society. The cancellation of a member's Villagership is to drive him to Sheol. The Tribal Codex says: 'Thou shall not follow the Code of life of an Adversary' and the White man was traditionally and customarily an adversary of the Naga at least to the Angami in the early 19th century.
Every kind of unusual happenings or calamities natural or not, tend to be blamed on the Christian of a Village for his aberrating the traditional customary life. If a freak hailstorm devastates the ripened crop, is it supposed to be due to the Christian not observing 'Storm Taboo Day', where an unprecedented locust has invaded the crop? Or it may be due to a Christian not observing the 'Insect Taboo Day'.
If some timid womenfolk hear some quire unexplained sounds or movements at night in the outskirts of the Village and run home frightened, it must be the ghost of the recently buried Christian whose burial ceremony was not performed in accordance with the traditional customary manner, hence his Spirit could not go to the land of the dead and is moving about the outskirts of the Village to the great annoyance of the Village.
The Jhum rice is fully ripened and thanksgiving prayer is given but the Christian is not allowed to harvest his crop because the Priestess has not performed harvest rites yet and the house construction com-mences before the Taboo Days in the village are completely over. Hence, the misfortune has befallen on the Christian home and he is not allowed to construct his father's grave till proper time for such work arrives. Such countless restrictions and superstitions constituted the life of the Pagan.
Against such odds, the first generation Christian has to leave his tribal belief system and follow an unknown norm of life.
Why then has the Nagas adopted Christianity within a 100 years but the Assamese still remained Hindu? The question may sound difficult but the answer is very simple; unbelievably simple: It is easier for the 'Naga Mind' to accept the biblical idea of Genesis 14:19: "God, most high, maker of heaven and earth". The pagan Naga belief system germinates from "reverence and fear of the supreme spirit, maker of heaven and earth: the father and the mother", while idol worship constitute the foundation of Assamese religious beatitude.
Melchizedech, the "priest of God most high" of the biblical Genesis exemplify the religious view of the Naga mind while Aaron with idol worships of the Golden Calf that of the Assamese trend of mind.
In the realm of Faith, worship of an invisible being may be a notch nearer to the infinite being than worship of handcrafted Idol. The Naga believes the Spirit can reside in objects of nature. His revers and fears them but he cannot bring himself to worship any visible forms of nature like Fire, Water, Mountain, River, Stone, Monkey, Cow, Elephant or Tiger or Snake. Folklore says that it was the Rat that gave the Rice plant to the Nagas but nobody thinks of worshipping the Rat.
(Reader’s note: May continue if Readers are interested)Thepfulhouvi Solo.
My Tribe, Your Tribe – One Beautiful People Kuknalim.com By Eyingbeni

Tribalism, among the Nagas, takes many forms. And no matter what form it takes, it is certainly very ugly!

In political arena, there’s much ado about the need for unity. However such emphasis would be far-fetched if ordinary Nagas do not begin the task of uprooting this evil from the world of the mundane - where people from different tribes meet as class-mates, room-mates, college-mates, neighbors, colleagues, friends etc.

As we interact with those from another tribe, what goes on in our mind? How willingly do we open ourselves to accept those from other tribes? Do we take them as one of us or do we reserve a kind of suspicion just because s/he is not one of us? Are we only comfortable with those from our tribe? Have we intentionally insulted the presence of one from another tribe by gossiping about him/her under the ‘shelter’ of our mother-tongue? Do we convince ourselves with a lie that our tribe is more superior to hers/his? If we find ourselves guilty of any such negative mind-set, then we may atone for it by looking at other tribes with a less judgmental eye and instead begin by seeing them with a more appreciative attitude.

Naga society is a microcosm in itself; with a variety of obvious differences amongst us - ranging from language to cultural traits. This reality is probably more advantageous than we might’ve tried to reckon. And it is effectual not only in fulfilling political interests, but it can interestingly introduce us to a whole new world that simply makes us want to love those from other tribes with all their unlimited (typical) characteristics.

Consider the beauty of having to hear a pot-pourri of English dictions. A Tangkhul asks for ‘litrrr’ water. And he’s not asking for a liter of it, just a LITTLE to quench his thirst. A Angami can sound pleasantly carnivorous when she remarks, “This cat is tasty!”- while munching a piece of fruit CAKE. And how can we ignore the sweet melody of an Ao choir that sang, “ghelti an the phurs digger”. No, they deserve no condemnation for their vocal quality, but they can be pronounced GUILTY IN THE FIRST DEGREE for the murder of the English language! And when Konyaks tell you that “the load is laugh!” don’t presume that they’re taking you on a mythological tour, where inanimate objects are personified. They are only honestly warning you that the ROAD IS ROUGH in the interior villages. Ah! Lothas? Well, if you think Wokha district needs more mobile phones. Think again! They’ve long been adopting SMS lingo, which they endorse with bullet-force accent, “dat is got”- though I beg to differ because THAT IS definitely not GOOD (for essays)! Maybe there’s room for constant improvement in diction and grammar for languages not our own, but when it concerns accents, I would root for those along tribal (language) lines than faked foreign ones. So go, get round your ears to enjoy the rendition of accents presented by each tribe!

Likewise, consider the especial inclination of each tribe. Sumis love ‘axone’, Lothas dig bamboo-shoot products, Chakesangs will sacrifice themselves for extra salt, and Angamis swear by raja-chilly. But so do all of us; in varying quantities! And majority of us cannot do without the four-letter-word delicacy: P.O.R.K. Don’t these give us reasons to celebrate our collective particularities, instead of making them causes of dissensions?

So what if fresh chilly-red is the beloved color of the Sumis, rose-pink is of the Rengmas and bougainvillea- purple is of the Lothas? Such general marks of identity are nothing to be ashamed of and definitely no reasons for meriting ridicule. On the other hand, disliking certain food or color or style (say–leather jacket) just because of an inherent tribal prejudice is a great folly needing to be overcome.

Of course, there is a place for satirical exchanges between friends from different tribes within mutually acceptable limits. In such cases, even stereo-typing Aos as ‘clever’, Lothas as ‘fussy’, Konyaks as ‘bold’, Rengmas as ‘thrifty’, Chakesangs as 'simple' and Sumis as ‘tough’ etc. maybe understandable. But there is absolutely no place to write off the image and identity of any tribe based on general opinions and personal negative mental conditionings.

Also, it would be self-depreciating to discriminate against another Naga who typically represents his/her tribe – whether in speech, demeanor or life-style - because we all do. The only difference may be that some do it overtly and some subtly. Besides, at the end of the day, we are all ambassadors of our own tribe(s), which we need to accept with a great sense of responsibility, but without undermining other tribes. Realistically speaking, the ugly sight of tribalism, among Nagas, does not need a drastic face-lift. Slight touches within us with genuine colors of acceptance and respect for the person from another tribe will turn us into a group of beautiful people, growing together with our differences and mutually enriching each other with our diversity. Kuknalim. (Disclaimer: all instances cited are drawn from personal experiences and observations. Readers may take offence at their own discretion!)
ULFA for direct talks if jailed leaders released Nagaland Post
GUWAHATI, (IANS): The outlawed United Liberation Front of Asom (ULFA) Saturday said it was ready for direct talks with the Indian government if it accepted its main demands.
"We hope the assurances given by the Indian government becomes a reality to pave the way for direct talks," ULFA chairman Arabinda Rajkhowa said in a statement.
The rebel group, fighting for an independent Assamese homeland, is demanding the release of five senior jailed rebel leaders before beginning direct talks with the government.
Home Minister Shivraj Patil had said the leaders could be released if the rebels ensured not to create violence. The minister was responding to demands by ULFA representatives during the third round of talks in New Delhi June 22. The ULFA in October appointed an 11-member Peoples Consultative Group (PCG) comprising prominent civil society members to represent it in the talks with the government.
"We are satisfied with the progress made in talks between the PCG and the government of India. The sincerity shown by the government to bring a lasting solution to the problem in Assam has given us hope," Rajkhowa said.
An Assam government spokesman said the process for releasing the five leaders was on.
"It may take some time as there are legal formalities," said a state home department official.
The last round of direct talks between ULFA rebels and the government took place in New Delhi in 1992 after New Delhi released five rebel leaders from jail for the negotiations.
The talks ended abruptly after the five ULFA rebels - released for dialogue with then prime minister P.V. Narasimha Rao - went underground.