A century ago (in 1911) the International Women’s Day (IWD) was first observed to highlight women’s rights in various aspects of life vis-à-vis male domination and gender justice. Over the decades, more and more people have begun to realize that the world is often viewed and subsequently analyzed through male eyes and that this ignores the lives of half the world’s population. The examination of women’s position in society is now considered worthy of serious academic study and many institutions of higher education run courses which cover this area. While there has been growth in the area of Women’s Studies notably in the humanities and social sciences, there is no fixed curriculum in Women’s Studies, but it aims to develop alternative perspectives and methodologies grounded in women’s own experiences. Celebration of IWD once a year like any birthday is well and good. But never forget that every day is women’s day.
Many notable women who have espoused the cause of women have been referred to as feminists. Some would not have chosen to describe themselves in this way, and might even have been repelled by the label. However, they all recognized women’s subordination and, in one sphere or another, sought to end it. Progress is at last being made, but contradictions will exist between the formal equality of the sexes and the inequalities between the sexes which remain, both in many state policies and in every day life.
Closer home, Naga society is patriarchal but there are a few phenomena that give rise to the theory that other ways of family organization are not unknown to the tribes. For instance, the supreme deity of the Angami Naga tribe, Ukepenopfu has a “female termination”. She appears in one legend as woman though she is sometimes regarded as having male attributes. This suggests that the matriarchal system was not unknown among Nagas. J.H. Hutton who was Deputy Commissioner of Naga Hills and posted at Kohima between1912 and 1915 wrote: “It is indeed remarkable that a people with such patriarchal instinct should have female as their supreme deity. On the other hand, it may be pure chance, as there are other Angami deities with the same female termination while the Sema (now Sumi) tribe’s supreme deity Timilhou, (“creator of man”) seems to have purely male attributes.” Besides, laymen might find food for thought in the resemblance between the Angami word for husband (Nupfu) and the Sumi word for wife (Akima). The Angami word has a female termination; the Sumi word for husband is Akemi (literally meaning “house man”) which seems to correspond to the Angami word kima (wife). Also, the dialect spoken by the Khezha sub-tribe of the Chakhesangs, the word for both husband and wife is the same---Akemi.
The position of Naga women in the family is to some extent influenced by the head-hunting tradition of yore. The rites associated with head-hunting suggest that aunts on the paternal side had some position of authority. They still do. Sisters owed a lock of hair to their brothers who were victorious in head-hunting and unmarried girls refused to marry who had not obtained at least one head of the enemy. At present, women refuse to marry men who do not have jobs. Property is inherited only by men. Elaborate laws and customs regarding inheritance are still followed. However, women and widows were never left destitute.
The customary laws and traditional practices tend to favour men more and the fulfillment of women’s aspirations for gender justice has still a long way to go. However, women had always had an honourable place in Naga society. The traditional democratic structure at the village level has contributed a great deal to the mutual respect between the sexes. But lack of discrimination is by itself only a negative achievement because it is more important that women should be equal partners with men in sharing powers and in the process of decision making whether at family, village, regional or state levels.
However, it may be recalled that in 1998, the then Nagaland government had come out with a comprehensive policy to better the lot of women and children as also empower women to secure “gender justice”. It is now mandatory for women to be represented in the village councils and village development boards (VDBs) in every village in the state. There is provision for separate women’s share in VDB programmes which play an important role in rural development. The government also deemed it fit that women should have equal opportunities to avail of the benefits and facilities in allotment of surplus government land to private individuals along with provision of largesse and other benefits concerned with development programmes.
Nevertheless, the government does not consider it prudent or expedient to intervene in matters of ownership and transfer of land in the traditional holdings because these are governed by the customary laws of the respective tribes.
In spite of increasing migration from rural to urban areas, Nagaland’s population is roughly 80 (eighty) per cent rural-based and most of the planning is focused accordingly. VDB schemes are implemented through practically all the government departments, the major schemes being available from rural department, agriculture, wastelands, forests, khadi and village industries, social welfare, home, forest and education departments. Village Councils have a say in the recommendation of schemes. But the Government has not specified the percentage of women to be represented in the Village Councils and VDBs
The department of social welfare has been implementing welfare programmes for women and children in addition to those for the physically challenged and aged persons. The integrated child development scheme has increased more new projects along with nutrition programmes. Recently, the department has also posted officers in all the districts to check violence against women. For, domestic and cruel behaviour against women are prevalent in practically all sections of society but which are least reported, have come to the fore.
Nagaland State Women Commission (NSWC) chairperson, Sano Vamuzo, said the seminar organized by Nagaland State Legal Services Authority (NSLSA) on IWD, on Women’s Rights and Protection of Women from Domestic Violence Act 2005, “extensively covered” women’s requirements. In addition, officers have also been posted to oversee protection of children from abuse whether at home, school or socially or in any other manner, according to Parliamentary Secretary, Chotisuh Sazo, who is in charge of social and women development. The present DAN government had declared a year of Empowerment of Women. However, the 33% Reservation Bill for women already passed in the Legislative Assembly warrants a separate discussion.
There has been increasing sale of IMFL and local brew despite the imposition of Prohibition in Nov. 1989. Since then, almost a quarter of a century later, and in spite of the crusade of the Church and seizures and action taken by the authorities concerned, alcoholism has invaded the psyche and life style of women including young mothers and young girls even in the rural areas. It may also be here mentioned that the majority of wine sellers are women who try to make ends meet or for whatever other reason. While no official survey has been done, it is safe to presume that alcohol related deaths (mostly of men) have been substantial. Here then, arises an urgent need to find ways and means to combat such problem and ensure the exile of alcohol not only on the part of the government but also through the collective campaign of the general public.
Is it not a contradiction that in an officially dry state like Nagaland, various youth organizations distribute circulars to wine sellers that they should close their business after 7.30 pm?
Naga society is afflicted by the prevalence of the gun culture whereby rival factions clash with each other in spite of efforts to bring about their complete reconciliation. Abductions and extortions, trafficking of young women by unscrupulous women and other criminal activities by anti-social elements also directly or indirectly affect the security of women and children. Indeed, every other day, cases of disappearance of young children appear in the newspapers. It is not that the police and other authorities concerned are not aware of these but that such things happen anywhere any time. No one can predict such things but the public in general must be on their guard at all times.
Women the world over, have distinguished themselves in politics, as capable ministers, ambassadors, governors, even presidents and many other spheres. Also, In India, the President of India is a woman, U.P and Delhi Chief Ministers are women, the Leader of Opposition in Lok Sabha and President of Indian National Congress are women and so on. In Nagaland, while women do participate in politics, the persons in power and decision makers are overwhelmingly men. There is not a single woman in the State Legislative Assembly as also in the apex tribal and village levels. The concept of women gaon burras and dobashis is yet to materialize. Another grievance of our women is that the government has failed to respect and protect their rights in spite of constitutional provisions.
However, Naga women have done fairly well in the civil services and other sectors like medicine, teaching, ministerial jobs etc. And yet, there is still much scope for improvement especially because we are fairly advanced in women’s education and they can contribute to the improvement of the society. Women profoundly hope that along with men to make gender equality a reality. What is of critical importance now in this highly technologically advanced and fast changing world is that instead of harping on customary laws and traditional practices Naga men have to expand their mindset vis-à-vis women by encouraging the latter so that they can undertake whatever new endeavours and make them a success.. Women should also overcome any hesitation and step forward to participate in public affairs with confidence and determination.
Therefore, it is now high time for women to come to the fore.
Many notable women who have espoused the cause of women have been referred to as feminists. Some would not have chosen to describe themselves in this way, and might even have been repelled by the label. However, they all recognized women’s subordination and, in one sphere or another, sought to end it. Progress is at last being made, but contradictions will exist between the formal equality of the sexes and the inequalities between the sexes which remain, both in many state policies and in every day life.
Closer home, Naga society is patriarchal but there are a few phenomena that give rise to the theory that other ways of family organization are not unknown to the tribes. For instance, the supreme deity of the Angami Naga tribe, Ukepenopfu has a “female termination”. She appears in one legend as woman though she is sometimes regarded as having male attributes. This suggests that the matriarchal system was not unknown among Nagas. J.H. Hutton who was Deputy Commissioner of Naga Hills and posted at Kohima between1912 and 1915 wrote: “It is indeed remarkable that a people with such patriarchal instinct should have female as their supreme deity. On the other hand, it may be pure chance, as there are other Angami deities with the same female termination while the Sema (now Sumi) tribe’s supreme deity Timilhou, (“creator of man”) seems to have purely male attributes.” Besides, laymen might find food for thought in the resemblance between the Angami word for husband (Nupfu) and the Sumi word for wife (Akima). The Angami word has a female termination; the Sumi word for husband is Akemi (literally meaning “house man”) which seems to correspond to the Angami word kima (wife). Also, the dialect spoken by the Khezha sub-tribe of the Chakhesangs, the word for both husband and wife is the same---Akemi.
The position of Naga women in the family is to some extent influenced by the head-hunting tradition of yore. The rites associated with head-hunting suggest that aunts on the paternal side had some position of authority. They still do. Sisters owed a lock of hair to their brothers who were victorious in head-hunting and unmarried girls refused to marry who had not obtained at least one head of the enemy. At present, women refuse to marry men who do not have jobs. Property is inherited only by men. Elaborate laws and customs regarding inheritance are still followed. However, women and widows were never left destitute.
The customary laws and traditional practices tend to favour men more and the fulfillment of women’s aspirations for gender justice has still a long way to go. However, women had always had an honourable place in Naga society. The traditional democratic structure at the village level has contributed a great deal to the mutual respect between the sexes. But lack of discrimination is by itself only a negative achievement because it is more important that women should be equal partners with men in sharing powers and in the process of decision making whether at family, village, regional or state levels.
However, it may be recalled that in 1998, the then Nagaland government had come out with a comprehensive policy to better the lot of women and children as also empower women to secure “gender justice”. It is now mandatory for women to be represented in the village councils and village development boards (VDBs) in every village in the state. There is provision for separate women’s share in VDB programmes which play an important role in rural development. The government also deemed it fit that women should have equal opportunities to avail of the benefits and facilities in allotment of surplus government land to private individuals along with provision of largesse and other benefits concerned with development programmes.
Nevertheless, the government does not consider it prudent or expedient to intervene in matters of ownership and transfer of land in the traditional holdings because these are governed by the customary laws of the respective tribes.
In spite of increasing migration from rural to urban areas, Nagaland’s population is roughly 80 (eighty) per cent rural-based and most of the planning is focused accordingly. VDB schemes are implemented through practically all the government departments, the major schemes being available from rural department, agriculture, wastelands, forests, khadi and village industries, social welfare, home, forest and education departments. Village Councils have a say in the recommendation of schemes. But the Government has not specified the percentage of women to be represented in the Village Councils and VDBs
The department of social welfare has been implementing welfare programmes for women and children in addition to those for the physically challenged and aged persons. The integrated child development scheme has increased more new projects along with nutrition programmes. Recently, the department has also posted officers in all the districts to check violence against women. For, domestic and cruel behaviour against women are prevalent in practically all sections of society but which are least reported, have come to the fore.
Nagaland State Women Commission (NSWC) chairperson, Sano Vamuzo, said the seminar organized by Nagaland State Legal Services Authority (NSLSA) on IWD, on Women’s Rights and Protection of Women from Domestic Violence Act 2005, “extensively covered” women’s requirements. In addition, officers have also been posted to oversee protection of children from abuse whether at home, school or socially or in any other manner, according to Parliamentary Secretary, Chotisuh Sazo, who is in charge of social and women development. The present DAN government had declared a year of Empowerment of Women. However, the 33% Reservation Bill for women already passed in the Legislative Assembly warrants a separate discussion.
There has been increasing sale of IMFL and local brew despite the imposition of Prohibition in Nov. 1989. Since then, almost a quarter of a century later, and in spite of the crusade of the Church and seizures and action taken by the authorities concerned, alcoholism has invaded the psyche and life style of women including young mothers and young girls even in the rural areas. It may also be here mentioned that the majority of wine sellers are women who try to make ends meet or for whatever other reason. While no official survey has been done, it is safe to presume that alcohol related deaths (mostly of men) have been substantial. Here then, arises an urgent need to find ways and means to combat such problem and ensure the exile of alcohol not only on the part of the government but also through the collective campaign of the general public.
Is it not a contradiction that in an officially dry state like Nagaland, various youth organizations distribute circulars to wine sellers that they should close their business after 7.30 pm?
Naga society is afflicted by the prevalence of the gun culture whereby rival factions clash with each other in spite of efforts to bring about their complete reconciliation. Abductions and extortions, trafficking of young women by unscrupulous women and other criminal activities by anti-social elements also directly or indirectly affect the security of women and children. Indeed, every other day, cases of disappearance of young children appear in the newspapers. It is not that the police and other authorities concerned are not aware of these but that such things happen anywhere any time. No one can predict such things but the public in general must be on their guard at all times.
Women the world over, have distinguished themselves in politics, as capable ministers, ambassadors, governors, even presidents and many other spheres. Also, In India, the President of India is a woman, U.P and Delhi Chief Ministers are women, the Leader of Opposition in Lok Sabha and President of Indian National Congress are women and so on. In Nagaland, while women do participate in politics, the persons in power and decision makers are overwhelmingly men. There is not a single woman in the State Legislative Assembly as also in the apex tribal and village levels. The concept of women gaon burras and dobashis is yet to materialize. Another grievance of our women is that the government has failed to respect and protect their rights in spite of constitutional provisions.
However, Naga women have done fairly well in the civil services and other sectors like medicine, teaching, ministerial jobs etc. And yet, there is still much scope for improvement especially because we are fairly advanced in women’s education and they can contribute to the improvement of the society. Women profoundly hope that along with men to make gender equality a reality. What is of critical importance now in this highly technologically advanced and fast changing world is that instead of harping on customary laws and traditional practices Naga men have to expand their mindset vis-à-vis women by encouraging the latter so that they can undertake whatever new endeavours and make them a success.. Women should also overcome any hesitation and step forward to participate in public affairs with confidence and determination.
Therefore, it is now high time for women to come to the fore.
