International Research Journal of Social Sciences_____________________________________ ISSN 2319–3565 Vol. 3(5), 41-45, May (2014) Int. Res. J. Social Sci. International Science Congress Association 41 Territorial Dimension in the Naga Peace Process Longvah Shonreiphy Dept. of Political Science, North Eastern Hill University (NEHU), Shillong, Meghalaya, 793022 Available online at: www.isca.in, www.isca.me Received 15 th March 2014, revised 14 th April 2014, accepted 9 th May 2014 Abstract Peace process in Nagaland draws one’s attention to the impending havoc if the Nagas’ declaration of ‘integration’ of all Naga inhabited areas, that has definite territorial dimension, is not dealt with great maturity of mind. Naga political conflict which was commenced since the late 1940s is un-fathomable without understanding the Nagas’ aspiration for integration. Such aspiration of the Nagas, however, has the potential to set-off fresh round of conflict in the Northeast region of India involving the issue of redrawing the boundary of Assam, Arunachal Pradesh and Manipur. In the light of this, the following paper will make an effort to examine the territorial difficulties involved in the Nagas’ aspiration. It will also try to analyse the authenticity of the Nagas’ claim for integration as their ‘birthright’. Keywords: Naga peace process, self-determination, integration, territory, birthright. Introduction Nagaland is a land inhabited by the culturally rich but politically torn Naga people. Although their land is geographically compact, yet Nagas are divided and placed under different administrative units. In India, Nagas reside in the states of Assam, Arunachal Pradesh, Manipur and Nagaland; in Myanmar, they are residing in the Sagaing division and some in Kachin state. The term ‘Naga’ is a collective name or nomenclature given to the various tribes of Mongoloid racial stock, inhabiting in the compact area “between China, India and Myanmar” 1 , covering an area of 120,000 square kilometers with a population of more than four million 2 . Until the first part of the 20 th century, many Nagas especially the aged one did not know that they were called as ‘Nagas’. Instead, they were commonly known by the names of their village and tribe. From ancient times, each Naga tribe lived in permanently established village-states or village-republics, more like the ancient Greek city-states 1 , each independent of the other with a define territory or boundary of its own. From time immemorial, Nagas had great attachment with their land. It was remarked that “[T]he Naga identity is not only rooted in their history, culture, economy and polity but it is also deeply intertwined with their land and its resources” 3 . ‘Peace Process’ which has no universally agreed definition is a term dearly hold by the Nagas. It provides a chance to the Nagas towards a better future of peace, development and justice. Generally, peace process is a framework for ending violence, changing relationships and building communities with the capacity to resolve differences peacefully 4 . It is a process that provides an opportunity to the conflicting parties to realize lasting peace by engaging in a peaceful negotiation for the settlement or resolution of a protracted conflict. In Nagaland context, peace process refers to a series of attempts to achieve an end to the long-running political conflict between the Indian Government and the Nagas through the process of dialogue and negotiation and also reconciliation among the Nagas themselves to sort out their differences peacefully. In fact, the signing of the cease-fire agreement in 1997 between the Indian Government and the Isaac-Muivah led faction of the National Socialist Council of Nagalim (NSCN-IM), laid the groundwork for the present phase of peace process in Nagaland. In order to understand the integration issue in Nagaland, it is essential to understand the Naga political conflict. Even before the independence of India, Nagas had been asserting that they formed a different nation and had a separate identity from that of the rest of India based on historical, political, racial, cultural and religious differences. However, the indifferent attitude of the Indian Government concerning the plight of the Nagas had led to political conflict between the two. Naga rejected the idea that their land, which was under a ‘special dispensation’ during British rule, could simply pass into Indian hands at the end of British colonial rule 5 . Based on this argument the Nagas constantly held that self-determination or sovereignty is their birthright. In fact, this constitutes the wellspring of the Indo- Naga political conflict. However, of late, ‘integration of Naga inhabited areas’ has come to occupy a centre-stage in the Naga political conflict and the ensuing peace process. Integration and the Naga Peace Process The assertion for integration begins when the national aspirations of a group –minority or majority–based on their distinct identity are ignored or sidelined and are not dealt with sensitivity. In other words, the desire for integration originates when a universal human need, i.e. the desire of a group of people to live together freely as one nationality under a single administration is suppressed by the other stronger or dominant group. In essence, integration is the act or purpose of combining two or more things or people who have previously been