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08/03/2009: "DAN has highest respect for UG groups: NPF Nagaland page"

DAN has highest respect for UG groups: NPF Nagaland page

Dimapur, August 2: The NPF has categorically asserted that the NPF-led Democratic Alliance of Nagaland (DAN) has the highest respect for the underground groups. It maintained that the national workers and the founders of the Naga movement have made great sacrifices that can never be forgotten by the present and future Naga generations.
"It is because of such sacrifices by the undergrounds and even by the overgrounds that Naga society has come thus far," said the NPF in a press communiqué issued by its secretary general K G Kenyie in response to the statement issued by the GPRN/NSCN.
In a statement issued on August 1 last the GPRN/NSCN had hit out at chief minister Neiphiu Rio over what it alleged was the CM's "stereotyped ramblings bereft of conviction and determinations" on the Naga socio-political issues. It had accused the CM of being the chief architect of the present social and political turmoil facing the Naga society.
Denouncing what it called the "uncalled attacks" on the DAN Government and its leader, the Chief Minister of Nagaland who is also the leader of the NPF Legislature Party, the NPF clarified that the DAN Government and the NPF as the leading party of the State Government is committed to the cause of peace, understanding and oneness in Naga society.
The Chief Minister as the leader of the State Government has tirelessly worked for the cause of bringing peace to our land and our people. The DAN has never favoured any particular group or opposed anybody. Rather the DAN and its leadership have constantly played the role of active facilitator in its endeavour to expedite the peace process, it asserted.
Proving its point, the NPF said the chief minister and the DAN Government are ready to make the highest sacrifice of stepping aside to pave way to any arrangement that is brought about through a settlement that is honorable and acceptable to the people.
"He (Rio) has sincerely, time and again called upon all sections to rise above party lines and differences and come together so that we lay a secure and peaceful future for the present and coming generations. Let us all respond to the cry of our people and listen to their voice because the Naga political issue is above all else," the NPF appealed.
On the involvement of NGOs and civil societies in the maintenance of law and order, the NPF said the DAN government is seized of the situation and well aware of its responsibilities and duties. The Government of the day is duty bound to enforce the prevalence of law and order and carry out its responsibilities in accordance with the laid down rules.
The DAN will never undermine the role of the hohos and civil societies but we will look forward to partnering with them in all possible areas because bringing peace, development and progress is the collective responsibility of every section of society, it sad.
The NPF also made it clear that the DAN Government and its leadership has never, at any point of time, equated national workers with criminals. It, however, regretted that Naga society is faced with multiple underground factions all of who are collecting taxes in the name of national cause. This undeniable fact has taken a huge toll on the common people and the masses, who have to bear with the economic impact.
Lamenting that much of the discourse and statements are laying too much emphasis on the side issues and missing out on the main issue, the NPF maintained that the need of the hour is for achieving peace and bringing about an early political settlement that is honorable and acceptable.
"How long will Nagas continue to be divided and be fighting amongst ourselves, making our people suffer, while the rest of the global community is marching ahead? At this crucial time, it is not appropriate to resort to one-upmanship through paper wars but rather all parties, sections and groups should rise to the occasion and rededicate ourselves to the cause of lasting peace, understanding and oneness in our society and across all our lands," it added. (Page News Service)

Sub-nationalism in Regional Conflict By: Phanjoubam Chingkheinganba Kangla on Line
The nineties of the 20th century saw ethnic conflict in a massive and inexperienced scale-the brutal killings, rape, refugees, torching of villages, orphans. The impact of it on the psyche of the people has since been invoking suspicion among ethnic groups of one’s another’s move. The developing character of the insurgency and its deep involvement in the crisis totally transformed the ideological outlook and the nature of insurgent outfits in respect to other ethnic communities. The conflict turned the tide of the insurgency movement, in the region, into one of struggle between indigenous ethnic communities. Years of fighting with the Indian armed forces were wearing the insurgents thin and they slowly resorted for some concessions rather then lose face or fade into oblivion. Earlier, insurgency in the region was mainly directed to the Central government in action and principles. It was used as a forum to ventilate the grief the indigenous communities were harbouring for their state of conditions. Influenced much later by the global struggle for freedom against colonialism and oppression, insurgency in the region evolved much later than their counterparts did in South-East Asia and Latin American Countries. Nevertheless, the early insurgency in the region was intense as evidenced from the conflict spearheaded by the Mizo National Front, the Naga National Council etc. The Assamese and the Manipuri insurgencies originate much later, even later were the Kuiks, the Hmars and the Bodos insurgencies. As such their characters, ideology and the principles were different. A major difference of approach towards the earlier and later insurgencies lies in the attitude towards other ethnic communities. The Mizos and the early Naga insurgency supported other communities’ insurgency. However, the Naga’s over ambition brought them into serious confrontation with other neighboring ethnic communities in the later stage of their insurgency especially when their leadership came into the hands of the Manipuri Tangkhuls.
Peaceful co-existence was all set into change when violence erupted between the ethnic Naga and Kuki in the nineties. The conflict originated from the matters related to control of turf and the unlawful “revenues” collected from the zone as well as the overlapping of demands and objectives for which the insurgent outfits were fighting for.
Post-independent India saw a massive change in the demographic population of the North Eastern region. The threat of lose of identity among the indigenous population had developed a fear psychosis among the natives. The reason cited for this was the overwhelming Bengali refugees that poured into Tripura after the Bangladesh war. Confounded with it was the lackadaisical attitude of successive State and Central governments towards the plight of the ethnic communities. The balkanization of Assam and the successful establishment of the state of Mizoram, Nagaland and Meghalaya had reinvigorated a general belief that the forming of separate state or “homeland” is the ultimate solution to ensure development, economic progress and protection of identity of the ethnic tribes of the region. With this end was the most of the later insurgent outfits formed.
Victimization of weaker ethnic tribes by stronger ones and the necessity to protect one’s tribe from further harassment and mass scale violence is rooted to be another main reason for the forming of various armed groups in the nineties of the last century. This was more so after the Kuki-Naga conflict when the Naga outfits and their Nagalim guards savagely attacked and ransacked Kuki habitation. The formation of the Muslim outfit was also a consequent of communal riots between them and the Meiteis.
The demand of separate statehoods has changed the nature of conflict into one of struggle of supremacy between the indigenous tribes. The idea of it being least feasible, hatredness and suspicion has severely eroded the psyche of the communities. The issue is the most sensitive in the context of Manipur where the demand of Greater Nagaland, the Kuki homeland seriously contradicts the aspirations of the Manipuris to safeguard the territorial integrity of their homeland at any cost. The sub-nationalism propounded by the ethnic communities leaving the overall consideration of peaceful co-existence, development of all ethnic tribe and resorting to narrow politics of driving their own agenda is forcing some communities to interpret every incident in terms of communal tones.
On the other hand, several civil organization has allegedly labeled the Indian government for playing ‘divide and rule’ policies among the indigenous sections by favouring particular ethnic communities. The Ceasefire and the subsequent peace talks between the Central government and the Naga insurgent outfit are commendable and a positive sign for promoting peace between the former adversaries. But the complex situation arising from those talks has severely strained the relationship between indigenous sections, notably the Manipuris, Assamese, and Arunachali on one side and the Nagas on the other side.
The demand by the Cacharies of the North Cachar hills has also brought into forth tensions between them and the Nagas as they called for the inclusion of Dimapur, their erstwhile capital, in the proposed homeland for them. Dimapur remains the commercial hub of the state of Nagaland.
Certain conflict that threatens to disturb peace also includes the Kukis underground who are into Suspensions of Operation with the Indian army. This ethnic community has called for onenesses with the Mizos and the Chins of Myanmar, who are inextricably associated with them-culturally, linguistically, originally, etc. Yet they consider themselves to be a stateless community when their brethrens are having separate state in Mizoram and the large state of Chin in Myanmar.
The general position is that over-aspirations of ethnic communities, their inability to tolerate sharing with others have clouded the sense of reasons and goodwill. As education and global flow of knowledge came much later in the North Eastern region, ideology and nationalist feeling came much later when the flame of struggle in global scenario against colonialism in the 20th century had more or less been extinguished.
With the changing facet of insurgency into one of extortion, kidnapping and mindless killings and the consideration of violence for political ends being seriously taken as form of terrorism, militant outfits are losing sympathy from the public at a fast pace. The rise of globalization with the associated economic progress and being techno-savvy becoming the philosophy of the youths, they are distancing themselves from these outfits.
Ethnic trouble that erupted with self obsessed and senseless desire for creating homelands, just like that, is totally hampering tranquility in the region. Today militant outfits are guided by narrow ideology of sub-nationalism and a remorseless attitude after killing innocent civilians. The past has shown that the attitude of determining success by statistical count of victims yields to more unending cycle of attacks and retaliation. The ethnic communities in the entire region must absorb this.
Is India a modern tolerant democracy? Nagaland page
Memory is something that brings to us things that happened in the past, but if memory forgets, what can remind her? A picture can remind Memory to bring back past happenings.
During the Viet Congs attack on Saigon now called Ho Chi Minh City, the Capital of Viet Nam a generation ago, the News Papers all over the world carried the picture of a Police Chief in Uniform aiming his pistol nearly touching the ear of a captured Communist Youth in checkered civil dress and grimacing with twisted one eye and mouth sideways to feel the blast of the bullet seconds before the trigger was pulled. The picture is etched indelibly in the mind of the whole world and has gone down into history.
Sometime back, the Nagaland Post also carried a picture, something memorable of sorts that happened in Dimapur. The picture showed a group of young girls and women in wrap-around skirts, some in Hawain Sandals, some sandals taken off and held in the hands for convenience of walking bare foot in the wet slippery ground, beating drums and empty aluminum pots and shouting Go Away with zeal to chase away AK-47 armed Naga Nationalists that have intruded into the Community area. The interesting picture brings back memories of Dimapur last year.
The other day the News Papers carried the color picture of a sari clad Indian woman in a Church in India being physically prevented by Hindu BJP Activists from what appeared to be in the process of Baptism of her Christian Faith. There are things one should not do by force, CONSCIENCE is one of them. RELIGION and BELIEFS are matters of Conscience and hence they cannot be forced upon or prevented by force from a person. This is accepted in all societies of Mankind. Human society regards Private matters as separate from Public matters. In Private and Personal Matters, barring harm to others, outside interference is not invited. The Supreme Court of India the other day even permitted consensual Sex between Males, on the ground of it being a matter of personal conscience though it is an abomination in many Human Societies and Religions. Court needs to be Secular and Religion-less but perhaps it needs to be Natural rather than a senseless Scales, symbol of justice.
India prides itself in saying it is one country where all the major Races of the world: Aryan [Caucasian-Whites?], Dravidian [Negritos-Blacks] and Mongolians [Yellows] -the three major Races of the world, are Natives of the Country. Hinduism, Buddhism, Jainism, Sikhism, originated from India; Christianity and Islam came to India very early and Fire Worshippers came to India long ago says T.N. Sheshan in his book A HEARTFULL OF BURDEN. He also writes: St Thomas, one of the original 25 disciples of Christ, came to Madras in 3 B.C. Even today there is a Basilica of St. Thomas in Madras where he lies buried. Every man and woman in the world has a right to live his or her own way so long as he or she does not unnecessarily cross your way, not because Sheshan says so but because the World accepts that way.
Hinduism does not ask for a particular type of worship, you can worship in any way you like: that is the fundamentalism of Hinduism. The fundamental of Indianism is tolerance says Sheshan. How surprising! In India FREEDOM OF RELIGION means You have not Freedom to become Christian despite the Constitutional guarantees!
Does the FREEDOM OF RELIGION, -an Act passed in several Indian States; allow Activists of Political Parties and Organizations to take the Law into their own hands and physically prevent a Christian from taking Baptism in his/her own Church under the very nose of the Government? Does the Government allow people to take the Law into their own hands? Is India an intolerant modern Democracy? One should not say: India is an intolerant Democracy just because some BJP or the RSS and their fundamentalist Activists are intolerant of Christianity, but if India is a modern Democracy, then all the available forces the Government can muster into its hand must be used to protect even a single insignificant street woman from being violated of her FUNDEMANTAL HUMAN RIGHTS.
Thepfulhouvi Solo.

NSCN (IM) responds to allegations Nagaland page
In the fitness of bewildering allegations and claims questioning the authenticity and practicability of the NSCN/GPRN political agenda that travails during the Indo-Naga struggle in the period crossing 60 years as a living testimony of the whole Naga people ushering the intricate issue to the highest ever extend possible to clinch an honorable political settlement with India by the so called Kehoi Campers of yesteryears is simmering to open another Chapter of betrayal and a mockery of cheap nationalism at the cost of the hard-earned peace after experiencing untold sufferings, tears and sweats, twists and turns is another heart wrenching moment for the Nagas at this crucial juncture which cannot be tolerated but calls for immediate in-depth study and retrospection on the part of all right thinking Naga public in the context of the present crucial political developments. The most ridiculous question of Nagas inability to differentiate between reality and surreal in the quest for political solution and depriving the inherent rights of Nagas in Manipur, Assam and Arunachal Pradesh without proper homework and assessing the ground situation is a fitting exposition of self weaknesses, political novelty and immaturity of those political hypocrites who were none other than those habitual misleading campaigners with no political vision and concrete agenda for the cause.
Helplessly claiming that Zeme Nagas are experiencing untold suffering owing to ill-conceived covert indulgence of Th. Muivahs group is another deliberate mud-slinging and irreparable national blunder disowning their own obligation as national workers. Allegation of NSCN cadres on the incident of June 27th 2009 at Noklu Village, Arunachal Pradesh as thieves and dacoits out to harass and exploit the common people was another last resort of scoundrel which is nothing but falsification of truth desperately trying to justify ones own misdeeds while blatantly dumping their own rubbishes upon others sanitized land. It is worth mentioning that in the name of eradicating anti-social elements the Kehoi campers have arrested more than 200 businessmen from Dimapur and released them after being made to pay heavy ransom in the guise of National workers which increasingly rises the question of running a lucrative business on the pretext of meting out justice at the cost of national movement.
Terming the political principle of Th. Muivah as impracticable political slogan creating only mistrusts and suspicion within the Naga family is totally influenced by the sense of envy at the success of Muivahs incontaminable and unwavering political vision for the Nagas and a problem of desperate ego fight. The NSCN/GPRN would like to know as to what practicable political ideology acceptable to both the Naga people and the Government of India has been spelled out and adopted by Mulatonu, Kitovi, and their colleagues and what positive achievements has been made to this end so far for restoration of six decades old Nagas longing for sovereignty to live with dignity and respect. What type of applicable and realistic political principle has been adopted by them for arriving at a just and mutually acceptable solution to both the parties and dispel the lingering fear, confusion and mistrust among the Nagas. Whether Kitovi Zhimomis appeal on June 24th 2009 to the Western Sumi people to be firmly guarded against wrong politics and impracticable ideology has ushered in anything good for the Naga national movement or has it only created fear, suspicion, mistrust and division within the Naga society at the cost of the Nation.
Whether Mulatonus statement on 8th June 2009 to discuss the Naga issue on Government of Indias proposals has made any possible headway or has it only strengthened the divisive policy of our enemy creating graver situation of confusion and suspicion to hammer out a solution within the constitution of India with their vested interests that calls a deeper reality check for the Naga people.
The so called national workers, the Kehoi Campers may spell out their practicable political agenda acceptable to both the Naga people and the government of India to resolve the protracted decades old Naga political issue and their commendable achievements made so far if any in the greater interest of the Naga public so as to avoid further mistrust, fear and suspicion within the Naga family which would be the strength of our struggle and survivor as they proudly claim for.
Issued by: MIP/GPRN.

Two NDFB rebels killed OUR CORRESPONDENT The telegraph
Dibrugarh, Aug. 2: Two militants, suspected to be from the Ranjan Daimary faction of the NDFB, were killed in an encounter with a joint team of police and the army at Santipur Balichari village under Dhemaji sadar police station in Dhemaji district.
Additional superintendent of police (headquarters) of Dhemaji, R.K. Handique, said the encounter took place around 10.30 last night when the security forces raided the village after receiving information that some NDFB cadres had taken shelter there, primarily to carry out extortion.
The Daimary group has been quite active in the district and is also active in the bordering state of Arunachal Pradesh, sources said.
“We have been getting inputs for quite some time now about the movement of NDFB militants in the village, which is not a Bodo-dominated village. Last evening too, after receiving information that about five to six militants had entered the village, we conducted the search operation during which two militants were killed and the rest escaped,” Handique said.
One of the slain militants had been identified as Dudu Doimari alias Mergang Basumatary, while the other is yet to be identified.
The security forces recovered one .38 revolver, a 7.65mm pistol, two Chinese hand grenades, ammunition, explosives supposedly RDX, documents and extortion notes from the encounter site.
“Our forces were approaching a location in the village when we were fired upon, to which our men retaliated. It was very dark and we had to be cautious as well to avoid civilian casualty in the crossfire. Taking advantage of this, some of the cadres managed to flee. Our search is still on and we do hope to track them down,” the additional superintendent of police said.
Col Manjit Singh, the commanding officer of the 2 Bihar Regiment, which carried out the operation along with the police, said organisations like the NDFB had been trying a lot to get a proper hold in districts like Dhemaji after being badly crippled because of relentless operations by security forces at their traditional bases in the Bodo belt.
“On June 17, we were able to eliminate three NDFB cadres in Dhemaji district. Our troops are totally focused and we will not allow them to get a hold in the district,” Col Singh said.
Security forces had also arrested a linkman, Gauba Basumatary, from the same village on allegations of helping terrorists.
End of a wondrous imagination? Kekhrie Yhome
Citizen’s Report Eastern Mirror

DIMAPUR, AUG 3: Adventuring to Dzükou Valley and finding a helipad would be like discovering a pesticide-laced dead cockroach in your favourite dish, especially when the table is finally laid. It is happening!
The need for a helipad in Dzükou Valley seemingly appears quite urgent. Development praxis has penetrated not only the urban-rural but is now vigorously cutting into the wild. These are times when development legislators are beginning to see the world, and small-town mentality is getting hurriedly excited that something of the prototype needs to be reduplicated into our part of the world. A helipad in Dzükou Valley is pathological to the ‘lack’ anxiety, as in Freud. A helipad in Dzükou Valley is the blossoming of the limits of developmental ideas embodying those who govern.
It was a delight to see a friend’s recently posted sublime picturesque photographs of Dzükou Valley and quite a contrast to also see another picture where a mound was so grotesquely beheaded for the proposed helipad. The putrefying fresh earth nestled amongst the all-greens of the valley look like a wound, a bleed, in painful agony. The rape of Dzükou Valley has been taking place for ages and a helipad would be the most masochistic and sadistic way to end yet another celebration.
This valley of greens was the honeymooning country or lover-stage courting park for many bygone ancient Tenyimia Nagas, long before the coming of travel agencies. It is one of the most photographed valleys in the Patkai Hills, an escapade for nature-lovers and outdoor trekkers, home to some of the most beautiful wild flowers and the world-record tallest Rhododendron, the endangered Indian Elephant (elephas maximus), Leopard (panthers parous), Asiatic Blackbear (ursus thibetanus) and Tragopan (tragopan blythii) – Dzükou Valley – our ultimate serenity, the valley of ‘celestial charm’ as someone puts it.
The treks into virgin forests, the climb over the precipice, and the gushing air of solitude that hits you when you first set sight of the magnificent valley have, for years, enchanted the young and old, the visitor and the unvisited, the yore teller and the listener alike… It is a galore to compare with Wordsworth’s Yarrow, for those Naga generations growing with such pantheism in their education syllabus.
The enchantress spirit of the valley is already moaning in pain. The beauty of Dzükou Valley is such that it not only seduces but also creates tensions for people to own it. From the recent Indian Civil Service made-easy Pratiyogita Darpan controversy to the aged British post-colonial Governments of Manipur and Nagaland rift, the Maos and Southern Angamis have been exercising their claims as locals over this appx 2500m frontier-valley. Roads were jingoistically constructed, mutilating the forest and interrupting the chirpings of birds. It would be the end of an aura that has brought so much to feel, between many generations.
Dzükou Valley is not everybody’s everyday hangout. It is pure outdoor adventure – the fun associated with the strenuous hiking and camping in caves, the burning of calories, the rugged terrain – all for the quest of a certain gaze. Dzükou is also not the only scenic place in the world – there are thousands, more beautiful places than her – but this valley is all that we have, and we belong to it so intensely.
Inasmuch the local community as forest-products gatherers and the valley’s ecosystem have invariably sustained livelihoods for years, a parameter for developmental projects and framework for eco-touristic ecologies have to be defended. The management of land, water and living resources of Dzükou Valley should be decentralised and solely placed within the preview of the local community’s choice. The community should place priority to protect the ecosystem of Dzükou by balancing (and integrating) conservation and use of biological diversity. Since Dzükou Valley has its own ecological limits, the disproportionate visitations of humans need to be regulated against carbon footprints. The entry fee to Dzükou Valley should be fixed proportionately in order to sustain the management of local community, in creating permanent jobs and effective ecosystem managers. Unless there is internalising of cost and benefits, the role of local community in conserving biological diversity and sustainable use will erode. The role of the State should be restricted to advisory, scientific-technical support, and incentive promotion.
Disfiguring the landscape of earth’s creation with gelantine sticks is not only ending an imagination but also violating the rights of the community. By attempting to rudely awaken the stillness of the valley with the petrifying noise of helicopter rotors, the helipad in Dzükou Valley is but a shocking gratification of a ten-minute pleasure-tour. By initiating a development project of such magnitude without any environmental impact assessment approval, it remains to say that the times of those who care is yet to come… (kekhrie@yahoo.com