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Delay in Naga peace talks might be counter-productive, creating cordial atmosphere is need of the hour

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indian-army-lDelay and procrastination often become favourite catchwords with policymakers, particularly when a formidable and intractable enemy is sought to be defeated on the negotiating table. But the Indian policymakers should have realized that with the ongoing Naga peace negotiations any go-slow approach might turn out to be counter- productive.

This is exactly what has happened with the Nationalist Socialist Council of Nagalim (Khaplang) breaking out of the negotiation process in April and then leading a massive attack on Indian army personnel in Manipur, killing 18 soldiers. S.S. Khaplang, the group’s leader, is reported to have concluded that no purpose would be served by remaining in the never-ending peace talks.

Of course, the Indian Army retaliated and killed even a greater number of Naga and Manipuri insurgents after attacking their bases in the jungles of Myanmar. But this has put a question mark on the ultimate fate of peace negotiations over the Naga insurgency, one of the first to erupt in India.

Interestingly R.N. Ravi, the interlocutor and government representative in the Naga peace talks, is known to be skeptical about the justification of the effort. Ravi has a point. The Indian government has all along held the NSCN (Issac-Muivah) faction as the principal stakeholder on behalf of the Nagas. This is wrong. There are 25 to 30 separate tribes which constitute the Naga society and all of them are militarily strong. According to Ravi, between 1997 and 2013, 1,800 Nagas had died in 3,000 fratricidal wars.

The need of the hour was to create an atmosphere of cordiality among different tribes rather than accepting the NSCN (I-M) as the sole representative of the Nagas. It should have been kept in mind that some time back, six Naga tribes – the Chang, Konyak, Phom, Khaimniungan, Yimchunger and Sangtan – had decided to bury the hatchet and become independent of the NSCN.

Khaplang comes from the Konyak tribe and the latter’s decision to become independent of the NSCN indicates that he no longer commands total allegiance from his own tribe. Similarly, some time back the Sema tribe had attacked NSCN (I-M) camps, although its chairman Issac Swu is himself a Sema. These two examples indicate that vertical fissures exist within Naga society.

Certainly the Indian government has committed a grave mistake while assessing the strength of S.S. Khaplang. Of the two NSCN groups, his one is numerically inferior. But the man has terrific fire power and has his fingers in the illegal arms trade that goes on in Southeast Asia via the northern part of Myanmar. Most of the north-eastern Indian insurgent groups, including the ULFA (Paresh Barua) and all the major secessionist outfits of Manipur, get their supply of small arms through him.

According to available reports, the NSCN (I-M) has now scaled down its demand from ‘sovereignty’ to ‘greater autonomy’. But it is demanding a greater Nagalim by including the Naga inhabited areas of other contiguous states.

Thuingaleng Muivah, the general secretary of the NSCN (I-M), is a Tangkhul Naga and hails from Manipur. The Nagas dominate the hill districts of Ukhrul, Senapati and Tamenglong which constitute a great part of the state while the valleys are under the control of the Meiteis. It is a fact that Muivah’s influence on the Naga tribes in the Nagaland proper is tenuous and if these hill districts of Manipur are not brought within the ambit of his demand, then his position will become shaky. This became evident as the apex bodies of the Ao and Sumi tribes in Nagaland boycotted the reception for Issac Swu and Thuingaleng Muivah when they had visited Dimapur some years ago.

The Naga imbroglio is really complex and still there are not many indications that the union government has been able to cross any significant hurdle. The United Naga Council, the apex body of the Nagas in Manipur, has raised the demand for an ‘alternative ‘arrangement in the hill districts of the state which means that finance, development and administration will remain in the hands of the hill district people while the state government will control security and police.

But the Nagas will have to drop their unjust demands over some other areas like Cachhar, North Cachhar and Karbi Anglong in Assam. According to the 1991 census, the Nagas have practically no representation in Cachhar. In North Cachhar they constitute only five percent of the population while in Karbi Anglong, their share is only 0.37 percent.

However realizing that their hopeless numerical inferiority will scuttle the demand for inclusion of these areas in the proposed ‘Nagalim’, the Nagas are sneaking in their own people in some border areas of Assam. They are also allegedly indulging in proselytisation of tribals in the Tirap and Changlang districts of Arunachal Pradesh.

-(IANS)

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Divert a Portion of Peacekeeping Budget to Under-Funded Peace-Building Activities: India

India highlights huge mismatch b/w funds for peacekeeping & peace-building among challenges for sustaining peace

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un human rights council
UN General Assembly elect 15 new members of Human Rights Council. Wikimedia
  • The 2017-18 UN budget for peacekeeping operations is $7.3 billion
  • Peacekeeping operations rely on the deployment of troops contributed by member-nations to try to physically prevent conflict
  • Peace-building and finding political solutions require civilian developmental, diplomatic and institution-building resources

United Nations, Aug 30, 2017: India has suggested diverting a portion of the peacekeeping budget to the under-funded peace-building activities because there can be lasting peace only with development and political solutions.

Criticising UN peacekeeping, India’s Deputy Permanent Representative Tanmaya Lal called on Tuesday for reforming the operations to align them with peace-building objectives and finding political solutions to conflicts — a view shared by UN experts and several countries, including the US.

“There is an obvious lack of appropriate investment into the political dialogue and a huge mismatch between resource allocation for peacekeeping and peace-building,” he told a Security Council debate on peacekeeping and sustaining peace.

While this problem was acknowledged, only lip service was paid finding the resources, he said.

Lal noted that only meagre resources are now available for development programmes and peace-building is allocated less than one per cent of the funds set aside for peacekeeping.

The 2017-18 UN budget for peacekeeping operations is $7.3 billion.

Therefore, he said: “We may consider whether the allocation of an appropriate percentage of funds from the peacekeeping budget to activities related to peace-building and sustaining peace in those situations could be an option to move forward to achieve sustaining peace in the various intra-state conflicts we are facing.”

“The long extending peacekeeping missions that go on for decades and elusive political solutions remind us the need to focus on long-term investment in sustainable development or institution building and inclusive political processes,” he added.

While peacekeeping operations rely on the deployment of troops contributed by member-nations to try to physically prevent conflict, peace-building and finding political solutions require civilian developmental, diplomatic and institution-building resources.

Lal welcomed Secretary-General Antonio Guterres’s idea of ensuring greater cooperation between different departments of the UN, in particular bringing together the department of political affairs and peacekeeping operations for closer internal coordination, to effectively carry out its role of ensuring peace and security.

The Chair of Advisory Group of Experts on UN Peacebuilding Architecture Review, Gert Rosenthal, pointed out that organisationally the responsibilities for peacekeeping and development were split between the Security Council and the Economic and Social Council and the General Assembly.

“While there is considerable overlapping in carrying out these functions, generally the traditional ‘pillars’ of peace, human rights and development do operate in the proverbial ‘silos’ we all sadly have become accustomed to,” he said.

Also Read: UN Human Rights Chief Urges Iraqi Government to help Victims of Islamic State (ISIS) Sex Abuse 

“Peacekeeping missions alone cannot produce lasting peace,” US Permanent Representative Nikki Haley said.

“They can help create space for peace to take hold, but they must be a part of a larger strategy of coordinating the resources of the UN to prevent conflict to begin with and to address its causes,” she said.

Haley called for “a larger strategy of coordinating the resources of the UN to prevent conflict to begin with and to address its causes”.

Deputy Secretary-General Amina Mohammed said that the Security Council should set realistic, up-to-date mandates that also have the flexibility to evolve over time.

“Looking ahead, we must work together to ensure that peacekeeping lives up to its full potential as an essential tool for sustaining peace, not in isolation, but as part of our new, integrated approach,” she said.

Lal also drew attention to a major challenge to peacekeeping which has changed its very nature — armed conflicts taking place within a country often involving non-state actors and international terrorist networks.

A member of the UN’s High-level Independent Panel on Peace Operations, Youssef Mahmoud, acknowledged this fact. He said: “Given that the drivers of instability tend to be transnational in origin and effect, the analysis should assess the drivers of peace and conflict from a regional perspective.” (IANS)

 

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Why is Spirituality Independent of any Religion? Read Here!

Bypassing difficult certainties and the truth of the human condition or getting a handle on at transient or deceptive joys both in the long run lead to misery and disappointment

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Spirituality and religion
Spirituality does not need religion. Pixabay
  • The Buddha didn’t encourage open deliberations around the idea of a “Self” or Atman
  • The upheaval of the Buddha was encouraging his voyagers to shed their individual histories and the aggregated baggage of custom
  • it is vital to remember the inherent holiness of human life and the glue that ties all of us together

New Delhi, July 29, 2017: Wise men frequently talk about the evasive present, a transient piece of time that vanishes the minute one endeavors to bind it. It is the thing that spiritualists have endeavored to verbalize, at times using words, and frequently without them.

Is it safe to say that it isn’t a paradoxical expression to touch base at the nonconceptual state portrayed by soothsayers through the guide of concepts?

Koans are utilized by Zen Buddhists for expression of the inconceivable. For Instance, “What is the sound of one hand clapping? It is a rhetorical question, meant to evoke a moment of Satorior momentary realization when one has the experience of the ‘NOW’ between thoughts which the statement evokes.”

ALSO READ: Ram Sethu: Why the Spiritual Importance attached to it is Debatable!

The Buddha didn’t encourage open deliberations around the idea of Atman or a “Self”, not on the grounds that he didn’t have confidence in that, but rather in light of the fact that he knew very well indeed the pointlessness of utilizing ideas to touch base at a nonconceptual state. Most importantly he focused on the significance of landing at an individual comprehension of reality; checking truth for yourself as opposed to relying upon literary expert or what somebody may have recorded thousand years back.

A Bodhisattva plays out a spiritual practice for testing situations like battle areas, brothels and untouchable provinces, comprehending agony and delight, aversion, and longing for, “sacred” and “profane” are insignificant constructs that must be broken up to land at reality.

Bypassing difficult certainties and the truth of the condition of human or getting a handle on at deceptive or transient joys both in the long run can lead to misery and disappointment.

People get a handle on at religion and gratification for the very same reasons – so as to accomplish transitory help or maybe freedom from the torment of the condition of human and be informed that all is going to be well only if a particular path or a particular Guru is followed, or change over to Scientology, Hinduism, Christianity or Islam.

The Buddha’s revolution was to motivate his fellow voyagers to shed down their past and the aggregated baggage of custom, as he considered them to be nothing more than hindrances to spiritual development, and make on caught up in the jail of desiring and aversion, feelings of grievances and spite.

As the maxim says, “If you see the Buddha on the road, kill him.” A point in the trip comes where the Buddha also ends up noticeably superfluous and can be abstained from.

He urged us to face reality. For instance, in the event that one feeling low, under the heavy baggage of one’s issues, it is very likely to be unhelpful to get a religious content on unique ideas of “enlightenment” believing that this will improve the circumstance. Despite what might be expected we are suggested to do meditation during upsetting sensations, clinically watch them, face them and remain with them for whatever length of time they are present; without grasping, judgment or aversion.

When we follow this for a sufficient duration; see our mental tides rising and falling and prepare ourselves to watch them as waves on a sea, composure, and peace will become conceivable. More essentially, compromise with the present minute, not getting away or fantasizing over the Shangri-La which the scriptures guaranteed.

The significant insight bestowed by the Indian seers to us  can be an impetus for individual change yet can likewise be utilized for spiritual bypassing, an expression which alludes to the utilization of spiritual practices as well as ideas as an instrument of denial – to abstain from managing uncomfortable sentiments, uncertain injuries, subdued traumas and essential psychological and emotional needs.

While exploring the regularly muddled and complicated world we occupy, it is vital to help ourselves on numerous occasions to remember the inherent holiness of this life along with the glue that ties all of us together.

-prepared by Harsimran Kaur of NewsGram. Twitter @Hkaur1025

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Inter Faith Meeting in US Aims For Peace and Tolerance

Inter faith meeting at the inauguration of a photo exhibition on Indian religious traditions in the US brought together representatives of various faiths with the aim for peace and harmony

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Inter Faith Meeting
Annual inter-faith Iftar 2015. Wikimedia

July 16, 2017: Inter faith meeting at the inauguration of a photo exhibition on Indian religious traditions in the US brought together representatives of various faiths with the aim for peace and harmony. The meeting also emphasized the need for dialogue among different religions. The meeting witnessed renowned personalities from different religious communities.

Swami Muktidananda of Ramakrishna Mission while referring to the democratic principles on soils of both America and India said, “All faiths can flourish in the world by carrying flags of harmony.”

The Jewish Community Affairs General Secretary A Cohen, who touched on over 200-year history of the Jewish community in Kolkata and the method adopted by Jewish-run schools for imparting lessons of harmony among the children emphasized on not recognizing one’s religion superior as compared to others.

The General Secretary of Mahabodhi Society of India, Ven P Seewali also expressed his view and feels cultural differences to be the only difference among humans.

Father Dominic Gomes, who is the Vicar General of the Roman Catholic Archdiocese of Calcutta, conveyed about the need of seers to enlighten in regard to the severe and diabolical problems. He said “Somewhere we are not getting to the bottom line. Dialogue is important.”

The Buddhist monk representing Buddhism called for continuing peace initiatives and dialogues and gave a reference to the spiritual history of India where gurus had talked about love and compassion for thousands of years.

Swami Shuddhidananda talked about how Swami Vivekananda’s visit to the US had opened floodgates of spirituality in America and acceptance of Indian spirituality by the Americans. Ajmer Singh, president of Sri Guru Singh Sabha Gurdwara Jagat Sudhar and the representative of Sikhism was also present on the occasion. Imam of Nakhoda Mosque, Md Shafique Qasmi, who could not mark his presences due to illness or some other reasons ensures his contribution by sending a message to support the initiative.

Expressing happiness over the discourse, US Consul General Dr Craig L Hal also expressed his pleasure over the discourse and encouraged the people of two countries to share the practice of ideals which will result in demonstrating a common commitment stimulating tolerance towards all religions.

The exhibition ‘Keeping Faith’ displayed photographs of the celebration of multiple faiths Indian festivals in America. Charles River Ganga Aarti at Cambridge, Eid Milan at Houston, and Turban Day at Manhattan, Holi at Harvard, Ganesh Chaturthi in New York were some of the display. These exhibits were also on display in New Delhi and Hyderabad earlier.

– prepared by Surbhi Dhawan of Newsgram. Twitter @surbhi_dhawan