For decades, the Nagas have spoken endlessly and passionately about unity. “Naga Unity” has become one of the most repeated phrases in political speeches, church gatherings, student meetings, social discussions, and public platforms. Every crisis eventually leads to another appeal for unity. Every disagreement is followed by speeches about standing together as one people. Yet despite all the slogans and emotional appeals, the Nagas today appear more divided than ever before.
Perhaps it is time to ask an uncomfortable and difficult but necessary question: has our constant obsession with unity actually pushed us further apart? What if our understanding of unity itself is flawed?
This may sound controversial, even dangerous, but perhaps the problem is not that the Nagas lack unity. The problem could be that we are trying to force a version of unity that no longer exists naturally. The more we talk about unity, the more hidden divisions rise to the surface.
Today, the Naga political movement itself stands fragmented into multiple factions and organizations. What began as a collective struggle for one people and one aspiration has splintered into competing groups, each claiming legitimacy and authority. Beyond politics, there is also a visible divide between Eastern Nagas in Myanmar and Western Nagas in India. Within these regions, there are divisions among states, tribes, villages, clans, families, and even among close friends. The fractures have become so deep that even individuals feel internally divided. One half of the mind still dreams of unity, while the other half has lost faith in it completely.
In such a situation, can true unity really exist?
Perhaps the answer lies not in denying division, but in accepting it honestly. The only path toward genuine unity may be through division itself.
The current model of forced unity has failed because it ignores a painful reality: deep mistrust exists among the tribes. No tribe wants to live under the control or dominance of another tribe. Behind every public speech about togetherness, there often exists silent competition, insecurity, ego, suspicion, and political rivalry. Whenever one tribe progresses politically, socially, or economically, others sometimes respond not with support, but with jealousy or fear. Instead of celebrating collective progress, we often try to pull one another down. This mentality has weakened the Naga society more than any external force ever could and has become one of the biggest reasons behind the endless fragmentation of the Naga political movement.
Instead of pretending that these tensions do not exist, maybe we should acknowledge them openly. The Nagas should stop pretending that all tribes can function naturally under one centralized structure. Instead, each tribe should have the freedom to maintain its own political movement or organization independently without interference while still pursuing the same broader aspiration of Naga dignity, freedom and self-determination. For example, there could be separate groups such as NSCN (x tribe) or NNC (x tribe), and so on, under their own leadership and structures. At first glance, this may appear to create even greater division. But in reality, it may reduce tensions significantly because the fear of domination would disappear and create a healthier foundation for cooperation.
Why?
Because forced unity breeds resentment, while voluntary cooperation creates respect.
If tribes no longer feel threatened by one another’s control, healthier relationships may gradually emerge. When tribes are allowed to stand independently, they may finally learn the value of supporting one another freely rather than out of political obligation. Independence can sometimes produce more honest cooperation than artificial togetherness. In times of crisis, tribes may voluntarily support one another—not because they are politically obligated to do so, but because they genuinely choose to stand together. If one tribe faces hardship or oppression, perhaps a few other tribes will willingly come forward to help. Even if not all tribes unite during difficult times, the support of some would still be far better than the present situation, where everyone remains silent, avoids responsibility, and blames one another from a distance.
Ironically, division may be the only way to destroy tribal ego.
Today, “Naga unity” has increasingly become more of a slogan than a lived reality. Leaders speak passionately about unity in public, yet privately many pursue personal power, tribal influence, financial benefits, or political survival. Unity has become, in many cases, lip service. This reflects another major crisis within Naga society: the absence of strong and sincere leadership.
True leadership requires sacrifice, honesty, courage, and the ability to place the people above personal ambition. Unfortunately, many leaders today appear more concerned about protecting positions, maintaining influence, collecting resources, or expanding tribal support bases than serving the larger Naga cause. As a result, public trust continues to decline.
Starting a new organization or faction has become almost like launching a startup business. Every group claims to represent the people, yet many exist primarily because of personal ambition, tribal loyalty, or leadership rivalry. Instead of reducing confusion, these endless divisions often deepen political fatigue among ordinary citizens. Without moral leadership, no movement can survive.
But the problem does not lie only with leaders. Ordinary Nagas must also examine themselves honestly. We proudly speak about our bravery and warrior history. We glorify stories of our forefathers and headhunting traditions. Phrases like “Naga Manu” are spoken with pride, as though the Nagas are among the bravest people on earth.
But where do we truly stand today? The uncomfortable reality is that Nagas often appear brave only when confronting one another. We become fierce during tribal disputes, village conflicts, or internal political rivalries. Yet when facing larger external challenges, we often become silent, fearful, and divided. This contradiction has reveals how deeply fractured the Naga identity has become and weakened our credibility both internally and externally.
People outside the Naga community do not see strength when they look at us today. They see endless fragmentation, confusion, and infighting. They see a people who speak loudly about unity and nationalism but struggle to trust one another. Sometimes, we speak like billionaires while having only a hundred rupees in our bank balance. We project strength outwardly while internally collapsing.
This painful truth has created frustration among many young Nagas. Some even hesitate to identify themselves proudly as Naga because they fear being associated with disunity, corruption, tribalism, and endless conflict. Others laugh at our divisions, our inability to stand together, and our habit of glorifying ourselves without addressing our weaknesses. Perhaps this is the greatest tragedy of all—not external oppression, but the gradual erosion of confidence within ourselves. Pride without substance eventually becomes hollow.
This does not mean that the Naga people are weak by nature. It simply means that we have become disconnected from reality. We are trapped between the glorious stories of our past and the confusion of our present. Our ancestors survived because they understood responsibility, courage, sacrifice, and community. Their strength did not come from speeches about unity. It came from action, discipline, and survival. Today, however, we have become obsessed with slogans while ignoring the deeper problems destroying us from within.
May be this painful realization is necessary. The Nagas must first stop hiding behind emotional slogans and face reality directly. May be each tribe must first learn to stand alone and confront their own responsibilities honestly. Only then can the true value of unity be understood and through this process, mutual respect may slowly emerge. Real unity cannot be built through pressure, emotional speeches, or political agreements alone. It cannot survive through fear or artificial structures. Genuine unity grows naturally through mutual respect, trust, shared sacrifice, and freedom. Trust cannot be forced. Forced unity creates resistance. Honest separation may create understanding. This does not mean promoting hatred or permanent fragmentation. Rather, it means recognizing reality instead of pretending that everything is already united when it clearly is not. The Nagas have spent years trying to display unity externally while internally remaining deeply fractured. Such superficial unity only increases hypocrisy and frustration. Perhaps the wiser approach is to acknowledge our divisions honestly instead of hiding them behind slogans. Let tribes function independently. Let organizations pursue their own paths. Let communities learn responsibility without constantly blaming others. When every tribe stands independently, it will also be forced to face reality independently. Each tribe will have to confront its own strengths, weaknesses, failures, and responsibilities. There will be no one else to blame. No tribe can hide behind the excuse of “Naga unity” while secretly contributing to disunity.
And one day, after experiencing the limits of isolation and division, the Nagas may finally rediscover the true meaning of unity—not as a political slogan, but as a human necessity. Because true unity is not created by speeches, flags, or declarations. It is created by trust, sacrifice, and the willingness to stand for one another despite differences. And that kind of unity cannot be forced.
Perhaps this is why division may actually become necessary. Not division born from hatred, but division born from honesty. For the Nagas, for now, it may not be “United we stand, divided we fall.” but rather “Divided we stand, united we fall".
