|
QUO
VADIS INSURGENCY AND IDENTITY: ACCOMMODATING ‘THE THIRD VOICE’IN
CONFLICT ZONES OF NE INDIA.
Take for example the ULFA . ULFA has never attempted to take the
people of Assam into confidence. It has never tested the people’s
will nor has it maintained any close liaison with the people as
such. It has given little evidence of having inner party democracy
and has seldom considered as being accountable to the people. There
seems to be a total absence of any critical dialogue between the
ULFA and the people of Assam. There is little evidence to suggest
that the ULFA provided enough space for the process of debate within
the organization and for ascertaining the will of the people whom
they claim to liberate.
Most important
fact is, if some one makes an attempt to critically review the objectives
of ULFA like secessionism and armed struggle –ULFA would immediately
dub such a person as ‘stooge of Indian intelligence’. ULFA is in clash
with almost all the important personalities and organization of Assam.
ULFA’s fight with the premiere organization of the state AASU is well
known. ULFA has never attempted to take the people of Assam
into confidence.
The Naga extremist groups maintain and formulate their policies at
least to begin with the tribal bodies such as Naga hoho, Tatar hoho
, The Church and later on the Naga Mother’s Association , Naga Student’s
Federation etc. Rather ULFA is in clash with almost all the important
personalities and organization of Assam. Some of the prominent personalities
who were attacked by ULFA for their anti-ULFA views are—Homen Borgohain,
Dr Hiren Gohain, Dr Amalendu Guha, Kanak Sen Deka, Chandra Prasad
Saikia , Jayanta Madhab, Dr Nagen Saikia and many others. ULFA has
also fought with almost all the recent presidents of Asom Sahitya
Sabha –the recent being Kanak Sen Deka who had opposed ULFA for their
pro-Bangladeshi views. ULFA’s fight with the premiere organization
of the state AASU is well known. In recent times in May, 2005 some
youths of Chiringchapari , Dibrugarh appealed to all people for a
total boycott of the Bangladeshi in all kinds of works.
This has led to the massive exodus of the suspected Bangladeshis
from upper Assam. Among the organizations who had opposed such exodus
was the Congress I and ULFA. In this occasion too ULFA and AASU
came to open clashes. ULFA ridiculed AASU’s attempt to resolve the
migration issue through tripartite talks with the Government of
India. In this whole controversy ULFA’s stand is first we have to
deport the Biharis, the Marwaris, Nepalis and other north Indian
people and then only we have the right to drive out the so called
Bangladehsi’s. Almost all the organizations and News papers criticized
the viewpoints of ULFA. Even other prominent religious organizations
such Asom Satra Masabha, Sankar Sangha and others have opposed ULFA
for their recent activities.
ULFA claims that Assam was never a part of India. For instance, in
his address on the eleventh foundation day of the ULFA, its Chairman,
Arabindra Rajkhowa, declared: . . history does not sustain
the argument that Asom and Asom's identity is part of India and the
Indian identity. It is of this reason that Asom is not even mentioned
in India's national anthem. …We are not secessionists.
The
demand for Asom's independence is a just demand. History provides
no instance of any Indian ruler ever ruling over Asom. The British
were able to rule over Asom only half a century after they conquered
India. After the British left, India had the moral right to take
over Asom. At the time of India's independence the Indian rulers
masquerading under the guise of democracy and Gandhism deceivingly
forced us to be a part of India instead of allowing us to be independent".
Prof. Udyan Mishra argues that ULFA’s claim on the issue doesn’t
hold much logic. “ Obviously, in trying to build up his argument,
the ULFA chairman has made a selective reading of Assam's recent
history, especially about the struggle for independence from British
rule and Assam's role in it.
In
his speech, the ULFA chairman has not mentioned the participation
of the Assamese masses in the freedom struggle against the British
and the role played by countless leading intellectuals in the Congress-led
movement. Not to speak of reformer-saints like Sankardeva for whom
"Bharatvarsha" was such an important concept and who contributed
immensely to bringing Assam within the Indian "mainstream", even
rebels like Jyotiprasad Agarwalla and Bishnuprasad Rabha, and literateurs
like Padmanath Gohainbaruah and Laksminath Bezbaroa, believed in
Assam's destiny to be inextricably linked with India's. Mention
is also not made of the many martyrs who embraced death in the belief
that theirs was a struggle for an Independent India.”
 
|