The controversy over the Lower Subansiri Hydroelectric Project (LSHEP) is a symptom of new conflicts. Women are not only vulnerable at the hands of state armed forces, but also at the hands of. These workers are paid less, forced to work longer hours, victimized by state authorities and industrial management, and live in deplorable conditions.
In every conflict women participate in the conflict in different roles, in most cases women are victims of sexual violence and other forms of violence. A key aspect of the institutional framework for development in the Northeast region is institutional complexity and diversity. Refugees currently constitute the main business group and play a vital role in the country's economy and political affairs.
There is a gap between the powers and functions and the aspirations of the indigenous people. This is reflected in the manifesto of the Congress and the Twipra Indigenous Nationalist Party (INPT) in the recently concluded Assembly elections (2013), which promised that the TTAADC would be given more powers. There are only two lessons to be learned from the various experiences of the autonomy and homeland movements in Northeast India.
All this was part of the repertoire of dealing with the complex roots of armed conflicts in the region.
Lessons of Peace Talks and Peace Dialogues’
Violence and rebellion are the by-product – not of the simple absence or denial of rights – but of the presence and hegemony of this particular regime of rights. For the first time in the region's history, this has ushered in a new era of struggle for rights. This will also expose the people of the region to other parts of India and its people.
All this initiative, however, did not exclude the withdrawal of the army from the area. It is the state that decides by itself what are the causes of the conflict and how it should be resolved. Peace in its definition is demilitarization and the establishment of the rule of law and the maintenance of order.
This increases the gradation of areas in urban space, providing electricity through. the construction of dams, encourages private investment in the construction of commercial complexes. In this process, the large mass of people who were the basis of the movement, are not only deprived, but also now neglected by the leadership itself. It is here that the theater of women's active participation in peace-building comes to life, bringing back flashes of the Nupi Lan of the erstwhile Manipuri kingdom, or the women's revolt of 1904.
In Northeast India, women from all ethnic groups have participated in the resistance movements and one of the common points of state oppression shared by all women's groups in the region is the Law on the Revocation of the Special Powers of the Armed Forces (1958/72) . In the course of the conflict, they have shaped and reformed their responses to the state, innovating and changing negotiating techniques. The Naga women have sued and 33 percent went against the wishes of the HoHos.
One example of the failure of governance is evident in the way the public distribution system operates. This leaves out the unreached, unconnected population in the towns and villages of the region. The tectonic collision of these geophysical worlds created one of the most biologically rich regions on Earth.
The plant life, more than ten thousand species, is one of the most diverse in the world. In light of the above climate change, which is perceived in the form of unseasonal rain, floods, temperature rises, etc. pose a major challenge to the region. Delhi is paranoid about the security of the region bordering international borders.
This appreciates the opportunities to create economic opportunities from NER's internal natural resources.
Lessons of Peace Talks and Peace Dialogue
The conflict of an intensified nature thus continues between the Government of India and the Government of the Nagas to the mutual destruction of both. The conflict has also eaten into the very vital fiber of Naga life and created all kinds of destruction, mutual hatred, mutual distrust, fratricide, intolerance, division of the people, degrading behavior, greed, mutual slander and so on under the culture of violence and total militarization. This has threatened the very essential foundations of the Naga people culturally, socially, economically, politically and educationally.
Thus we have entered the new millennium, ravaged by the forces of globalization, liberalization and the so-called democratization of education and the economy. However, the Indonesian government resorted to violent repression by sending a regular army to Naga land in 1956. In the past, however, attempts to negotiate a negotiated solution to the Indo-Naga issue have always resulted in the stronger side pushing its interests over the weaker side. and never a fair give and take.
This proves that justice has unfortunately meant imposing the will of the strong on the weak. After that the army operation intensified in all Naga areas with a propaganda offensive that "Every tree in the Naga jungles will be guarded by an Indian army and every Indian army killed, will be avenged with 3 Nagas killed". This was literally carried out and the Naga population was put under great pressure from every quarter.
The NSCN (IM) concluded a ceasefire with the Indian government in 1997, and the peace process has dragged on for more than 15 years without tangible progress or resolution. In order to develop concrete voices of the people, we must draw inspiration from the democratic traditions of the Nagas and from the word of God - the Holy Bible, as the Nagas today are a Christian community and have the slogan "Nagaland for Christ" as their national goal. Believe it or not, the Naga people still draw strong inspiration from their tradition and there is a need to strengthen their own creative cultural values when the people's long journey of struggle has brought them to a state of seized mentality of a very dominant nature.
The role of the church in this goal is crucial in strengthening this thinking on several levels. The Naga people, in a way, are fortunate to have a great tradition of non-violence, as embodied by Mahatma Gandhi, the father of the Indian nation. So against this backdrop of the significant historical events, the inherent strength of the Naga tradition itself and the great Indian tradition of non-violence embodied by Mahatma.
