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The competition for land and resources between different ethnic groups in the North East is a natural phenomenon. One such contest is witnessed at the bottom of the Assam-Nagaland border conflict between the states. With the reorganization of the Assam Colony into separate states in 1963, the issue of state boundary disputes became one of the most complex issues in Northeast India.
The backbone of the dispute between Assam and Nagaland lies in the two notifications that were notified at different times during the Assam Colony. The British Notification of 1866 was adopted by Nagaland while Assam stands for the Notification issued in 1925. The latter finally marked the boundary between the Naga Hills district and the neighboring districts of Assam. However, Nagaland did not comply with the notification of 1925. This dispute between Assam and Nagaland led to a rivalry that turned into a bloody war in 1985, known as the “Merapani War”. After the Merapani war, the foot border witnessed a new pattern of migration. At the same time, Assam also witnessed one of the biggest student movements of the century to protest against the “illegal” immigration of migrants into the state from Bangladesh.
As such, several atrocities have taken place against Muslims of Bangladeshi origin living in different parts of Assam. A section of the population migrated to the lowlands in various parts of the Brahmaputra valley and found refuge with the Naga farmers. Apart from the Bangladeshi immigrants who live in the area known as “Miya”, there are various other groups such as Adivasi and Nepali who have migrated towards the forest area. These migrants cleared the jungles and forests and became sharecroppers with either Naga or Assamese farmers.
Both states claim their foothills, accommodating the settlement of both citizens from different parts of the region and immigrants from other parts of India and neighboring countries such as Nepal and Bangladesh. The existing ethnic divide and the multitude of identities at the grassroots level also sometimes fuel unwarranted border conflicts.
Despite the indiscriminate border conflict and ethnic divisions, we are witnessing the coexistence of different communities. In ethnic divisions, there is a working relationship between different ethnic elites. The severing ties and conflicting loyalties associated with different ethnic groups promote socio-economic interdependence and foster cultural adaptations in the environment that are necessary for peaceful inter-group relations. various living on the lower floors.
Economic activities in the hills of Assam-Nagaland bordering Assam-Nagaland affect the social interaction of various communities in the foothills and adjacent areas. Although there are military activities and tensions in the mountains, there is a vibrant local economy that not only promotes the lifestyle of the footmen, but even through the social interaction between the different groups of footmen. . However, financial transactions on the legs often occur in the form of “Shadow Exchange”.
This trade sometimes facilitates economic activities and sometimes causes unnecessary border conflicts. Economic activities, both formal and informal, accelerate the integration that leads to conflict and co-existence between different communities at the grassroots level. Informal economic institutions viz HatsCross-functional service and Co-cultivation practices (Sheep) promoting the development of kinship and socio-cultural bonds between communities.
Economic activities between different foot groups also lead to the emergence of a hybrid identity such as “Semiya” although the concept of land and identity are very strong for indigenous groups.
In addition, the social landscape of the Assam-Nagaland border tries to include various ethnic communities. Although there are distinct ethnic identities, there are various cross-links within the nomadic community that help them live together and live together. Cross-cutting relationships make possible the coexistence of different groups while preserving their identity.
Various factors such as official government agencies; informal socio-cultural institutions viz Naamghars, Mitu Ashrametc. cultural adaptation practices such as intermarriage and family adoption; using a mixed language such as Nagamese; etc. are ways devised by the school community to maintain social order and harmony. However, although this work relationship between different ethnic groups brings about a social order in the lower-class society, the social order cannot be sustainable and permanent. People living on the edge live together but it is a forced gathering that springs from an existential crisis. However, the harmony that appeared on the surface was produced, mostly in economic relations.
The hybrid systems of the border towns/villages, however, are not without hidden tensions, which lead to animosity between the ethnic groups living there. Many environmentalists, academics, and pressure groups are concerned about the coming hybrid identity and some specific communities such as Is it of border town/villages. Intermarriage between Naga women and Bangladeshi migrants is on the rise (Is) located in the mountainous region of Nagaland. This change was resisted by the natives of Nagaland, which sometimes led to violence.
The incident in Dimapur where the mob massacred Syed Farid Khan took place on March 5, 2015. Groups entered the prison, took him out, stripped him, beat him, threw stones at him and dragged him towards the center of Dimapur city. . Even a section of media houses and intellectuals said that the origin of this violence can also be found in the Naga hatred towards Bangladeshi immigrants (Is it) Settlers who marry Naga women.
Study “A Study of Illegal Migration in North-East India: The Case of Nagaland” (2009, IDSA Occasional Paper No.8. New Delhi: Institute of Defense Studies & Analyses) said many respondents to the study expressed concern over the possibility of adding a doctor to the voter list in Nagaland. Semiya as well as other immigrants. In addition, various scholars of the region have also expressed their concern about the growing demand of immigrants in the trading centers and foothills of the Assam-Nagaland border.
Patricia Mukhiem, the editor of the Shillong Times in 2003, wrote an open letter to the then Chief Minister of Nagaland Neiphiu Rio, which expressed concern about the threat of immigration to their place in Nagaland: “It may not be too long before someone with the Power of Numbers (people) ) are demanding Union Territorial status for Dimapur. Its market area already looks like a mini-Bangladesh, albeit more profitable. (cited in Singh, 2009, p.25)
It is clear that although the marginalized communities in the underground try to maintain their moral and ethnic boundaries, there are many places where these ethnic groups are forced to confront their social and political enemies. Although there is a border conflict between states and states and the duality of mountain-valley, immigration, outside-inside foot border, Is it they try to raise their social status in the local social hierarchy but they have met with some resistance from the indigenous communities which has led to an increase in hidden tensions. So, the foot community is a multicultural community where people live together but separately.
The author is Assistant Professor, Omeo Kumar Das Institute of Social Change and Development, Guwahati. The views expressed are personal
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