Khevikali Achumi
The Nagas like any other society is bound by a patriarchal set- up family and patriarchy is deeply rooted in Naga Society. It is an exclusive aspect of society, so much so that women, most of the time, are not given equal participation in social, political, economical, cultural, and religious just because they are women. However, we find that women folks do participate and play an important role in the social, economic, political, and religious life of the Naga society. Nonetheless, their participation and contributions have not been much recognized by society. This paper tries to bring out some of the major participants and contributions of women in the family as well as in society at large.
1. Economic Participation of Women: Nagas follow the patriarchal system, where the husband/Father is the head of the family. Traditionally, women are considered symbols of sacrifice and expected to be modest and obedient as good daughter, wives, and a mother in the family and to carry out the role of child bearers, food producers, and household managers. Any types of household labor chores are always unpaid, and traditional agriculture being the major livelihood source of income, Nagas Families lived and depended much on the products of agricultural works. Some of the sources of economic are; selling vegetables, weaving shawls, and mekhalas, handloom, handicrafts and knitting etc., which brings a good sum of money. Apart from agriculture works, women’s participation in the field of economy is inevitably changing because of the advancement of education and varied technological awareness. Women’s participation in the economy becomes major livelihood sustainability and self-reliant, on the other hand, subsistence the family economy. Women involving with the various kinds of economic activities and with greater opportunities in Governmental services, NGOs, owned private businesses, work opportunities in private sectors, where many women are employed in different levels. These new opportunities availed to women in terms of own earning for oneself/herself and the family rapidly boost the family economy. The participation of women in society is, thus, immense and self-reliant.
2. Participation of Women in Socio-Cultural life: Although traditional society gave women a lesser status, both men and women are proud of their legacy. It is one of the focal features in determining their identity. In traditional society, women
are usually credited in the position as daughter, wife, and mother of male associates. The women were not permitted to allocate any ancestral property in the absence of male inheritor; the heritage will revert to the man’s nephew or the sons of his brother. Nevertheless, at present, there is a change pattern in the urban locale, and even in the rural settings, the parents are allocating their private family properties even to their daughters. The women folk are very much involved in preserving their culture, for example, creative weavings and preserving of folk songs, dance, folklore and tale, which is a part of their rich culture. After marriage, she was identified according to the man she married, but now, even after marriage, she is counted in the family lineage from her father’s line.
3. Participation of Women in Politics: The participation of women in politics has always been marginal, although women constitute half of the world’s population. In the Naga community yet, their participation in political life has been negligible all along. Women’s role and participation in politics are still inadequate and restricted. The number of women in the village council or town committee members is still underrepresented. Today, women are participating in the political arena but with limited space. A decade back, women were not permitted or accepted to be members of the Village Development Board (VDB), but today they are also few represented on the board. In this context, it is in many cases, not men who refuse to admit women in decision-making. However, the traditional way of life is still taking time to shift to modern concepts of accommodating women, even in a current and recent construction like the VDB. On the other hand, Naga women are not fully participating in politics, no matter how capable or qualified they may be, because society strongly follows the age-old tradition of culture where women’s place is within the four corners. While many women are not aware of gender issues in politics and found the inappropriateness for women to be a part of the bodies that plan and do the decision-making.
4. Religious Participation of Women: Before the arrival of Christianity, religion infuses the life of the people. We see a few women who participated in religious activities. Among some of the Naga cultures women had the power to talk with the spirits. With the coming of Christianity, one cannot deny the fact that women are almost outnumbering men in all activities of the church. The participation of women is enormous in the spiritual growth of the church. However question of the role and participation of women in the church looks rather biased. Basically there is limited ministry role for women example all women employee of the church are associates except few of them are given the privilege to be a pastor in the church.
5. Participation of Women in the Current Society: With the coming of Christianity followed by westernization, modernization, and technology trends in recent years, women make themselves visible in every sphere of life by participating and contributing in every possible field.
One can say that women have been a source of inspiration both in domestic affairs and in the outside world. The participation of women has certainly highlighted and seen a shift of changes in the position of women in Naga society. Educational qualifications have made women create a positive attitude of self, improve their self-image, be aware of their potentialities, and take up new responsibilities and participation in various spheres of life.
The patriarchal society has undergone many changes in the last few decades. The process of change has been very rapid and incredible in today’s society and can be seen in women's participation and contributions.
Women are always regarded as child bearing and child rearing. However, today the participation of women is widened by their contribution in every aspect in the life of the family as well as in the society. Concepts of male centeredness among Nagas have been decreasing in the society, especially after women becomes the bread winners in the family. Thus, the position or participation of women in the family cannot be underestimated from early times until now.
The overall view of women’s participation indicates a marked change in their status, especially in their social life. Women are now taking part in public life and are now competent in every sphere of life. Further, because of their free participation in society, they have become even more conscious of their self-worth and dignity and claim space both in household and public life.
Reference
James, Lovely Awomi. “Challenges of Changing Traditions Facing Women Today.” In Women in Ministry Practical Issues and Challenges. Edited by Narola Imchen. Jorhat: Women Study Center, ETC, 2012.
Hümtsoe, Eyingbeni. “Kyong Women: Issues and Challenges.” In Women Then and Now: Sharing Untold insights on Women of North East India. Edited by Narola Imchen & Eyingbeni Hümtsoe. Jorhat : Women Study Center, 2011.
Kiba, Henitoli. “The Role and Status of Sumi Women in the Traditional Society and Present Society.” In Women Then and Now: Sharing Untold insights on Women of North East India. Edited by Narola Imchen & Eyingbeni.
Longkumer, Limatula. “Daughter, Wives, Mothers… Their Status and Role in Ao Society.” In Women Then and Now: Sharing Untold insights on Women of North East India. Edited by Narola Imchen & Eyingbeni Hümtsoe. Jorhat: Women Study Center, 2011.
Yeptho, Juliet. “Role of Sumi Women in Church and Society.” In No more Sorrow in God’s Garden of Justice: Tribal Women Doing Theology. Edited by Limatula Longkumer. Jorhat: Women Study Department, ETC, 2007.
The writer is a D. Min (Doctor of Ministry) Scholar in Discipleship Bible College
