Naga Tribes Of Eastern Nagaland

The development works in Nagaland have mostly come up along the areas inhabited by the ‘advanced’ Naga tribes rather than the areas inhabited by the ‘backward’ Naga tribes of Eastern Nagaland, who have been clamouring for greater attention to development. This perceived disparity amongst the two larger Naga segments have added to the simmering differences within the ‘Naga’ tribes in the state. This has also been a major hurdle in the quest for Naga integration and tribal harmony as the tribes of Eastern Nagaland have been demanding for exclusive autonomous arrangements on this basis irrespective of any possible successful conclusion of ongoing Naga peace talks.

Similarly the present development template greatly differs between the tribals and the non-tribals in the valley areas of Manipur. Hence the overall development process in the affected areas is seen with scepticism by the undermined section of tribes.

The ongoing ethnic tensions between Kukis and Nagas present a historically rooted problem that needs mutual participation along with all concerned stakeholders in order to arrive at a viable solution.

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The tension has become deeply communal now and has reached a point of mutual distrust, which makes it difficult for civil society organisations to initiate any congenial dialogue between the two groups. Empirical evidence suggests that neither the state nor the central government has taken concrete steps or made any commitment for a peaceful resolution to the conflict. Same is the case with the three Naga districts of Arunachal Pradesh, which include Longding, Tirap and Changlang where the Naga tribes perceive complete lack of empathy and attention by the successive state governments.

Non Government Organisations and socio-political organisations of different tribes have to be incorporated in the development programmes. In the early phase of any resolution strategy serious attempts have to be made towards feasible and visible quick impact projects aimed towards general upliftment of affected tribes, which would give them a sense of confidence and belonging to the composite culture based on social harmony and integration. Respective tribal actors have to be included in such efforts in order to create a sense of social responsibility and motivation, which would restrict the easy flow of the discourse of dissent currently prevailing against the state.

Efforts such as youth camps comprising of various Naga tribal groups as also other ethnic groups in the Naga inhabited areas are good means for promoting harmony and emotional integration as they would provide an opportunity for associating together among themselves. Inter-tribal and inter ethnic divergences could be minimised through such interactions which would further promote harmony amongst various groups. In Nagaland, the ‘Advanced Nagas’ and in Manipur the ‘majority Meiteis’ need to give up their developmental monopoly / cultural arrogance in order to provide supportive coverage and a sense of integration to the affected minority tribes / groups. Integration based on emotions and moral integrity is bound to work well towards minimising mutual distrust in the region. The need of the hour is to know the diversities so that a clear understanding can be reached on the commonalities and differences amongst various tribes and ethnic groups.