Naga society is often celebrated for its egalitarian ethos and strong community bonds, but gender relations within these systems reveal a paradox.
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Naga society is often celebrated for its egalitarian ethos and strong community bonds, but gender relations within these systems reveal a paradox. Women play indispensable roles in economic, social, and cultural life, yet remain largely excluded from formal political leadership at the village level. Reference can be made to my own tribe, the Mao tribe; women's representation (representative) in the village councils is largely absent so far. There is not a single woman joining the administration of village councils, representing the voice of women in the assembly. The separate women's body, called the women's society and students’ body, function under the village council. Any decision made by the bodies has to be approved by the Village Council.
In fact, it will be difficult for a mother to take the position of Village Chairman, Secretary, or, for that matter, Village Authorities when it comes to village administration because it is not feasible for a woman to travel hither and thither and do all the physical work. Running from one office to the next was a physically taxing job that was both unfeasible and physiologically taxing for all of the important positions. Women are weaker than men in terms of biology. Performing in the style of males is such a demanding task. However, the assembly and society at large should be able to establish a position within the body to represent women's voices, such as Women's Representative Social and Cultural, Finance, Treasury, Women's Affairs, Education and Cultural Affairs Secretary, Development and Planning Secretary, Social Welfare Officer, Health and Sanitation, Peace Committee Member, Women's Representative, Women's Council Liaison. The other Naga villages can function on a similar line to the two Tangkhul villages, viz., Talui Village of the western wing (Kaireila) and Marem village of the eastern wing (Harkhonla), in that they have women representatives in the Assembly. These representatives shall raise the voice of the women.
There are currently no female representatives in most of the tribe's apex bodies. Under the apex body, the Women's Association serves exclusively for women. In contrast to the number of women pursuing higher education in recent years, it has been rare to see a female president in the apex student bodies. Instead, women fill positions such as Assistant Post, Women's Coordinator, and so on. It is rare to find a woman serving as President even within village-level student organisations, as the majority of student representatives are predominantly male. In contrast to the Tangkhul students' body, it is evident that women hold major positions within the student body. And when it comes to speaking up for themselves, women are underrepresented.
The probable question is: Why do women not occupy important positions, even among the student body? Is there no competent leader? Are they reluctant to get involved in student politics? Is it possible for a woman to hold a leadership position in society? Although society may say "yes" in theory and vocally, is society actually positive enough? Do they encourage female leaders to speak up? Do they respectfully listen to their opinions? Is it feasible for the students' union to elect a female president? Practically speaking, it is difficult to respond to the final question. However, a female leader will enjoy her position as a "puppet" as long as she conforms to the prevailing viewpoint. However, if a woman speaks up and defies the dominating voice, they will call her "rebellious" or "arrogant" since they are unable to manage her. She must act as an easy target to manipulate rather than as a leader. She loses all of her feminine vitality on the day that women begin to raise their voice. As a result, she cannot be viewed by society as a leader. She must undoubtedly be a woman and a leader if she is in charge of leading the people. Whether it is true or not, society expects her to "always comply yes and be obedient to the dominant group opinions and values." Can a woman be a leader in this situation? "It is difficult for a woman to become a leader" is the response.
Women feel awkward about being vocal in speaking up in public since they have been absent from the village council for such a long time. When a woman speaks up and defies the consensus of a larger assembly or group. “THIS IS NOT THE RIGHT PLATFORM”; “SHE IS NOT SUPPOSED TO RAISE HER VOICE”; “SHE SHOULDN'T GO AGAINST MEN”; “PFII VO KALI KO HOE” (IT IS NONE OF HER BUSINESS); and, “IT IS NOT HER RIGHT” are just a few of the comments made by the “Silencer” group, so-called women. And some insecure, ignorant males would say “take her away” and “shut her mouth,” the decision is in the hands of men. This mindset makes it extremely difficult to elect a female leader or appoint a representative to the Village Council. Since men have occupied positions of authority for decades, any changes that do not aligned to the conventional role are labelled as undesirable or unethical to community practice, even though not necessarily democratic.
The plausible question is: Why are women underrepresented in the village councils? Is it because women aren't given the opportunity, or don't like it, or women's delayed education, which impedes their personal development? Women feel reluctant to voice their thoughts during village assemblies in order to avoid criticism and looks from their peers and fellow villagers. They were typically referred to as over smart. And one of the biggest errors made by women is challenging men's authority. The gaze feels unwelcome as the menfolk rethink their accountability. The other women smirk, “It is not the place of women to spout such foolishness,” even if very few women raise their voices in the assembly on par with males. It is a fact that women's opinions are rarely taken into account while making decisions. Since she only attended the meeting to indicate her presence, her voice is irrelevant, and she is dead in the hall. I haven't yet witnessed women participating in a village with males at a local assembly when it comes to decision-making power. Speaking in the assembly is perceived by women as being exclusively the domain of men. As a result, the temperature of the room shifts, and they feel uncomfortable when some of their peers talk. Women's voices have historically been ignored for a very long time, and it began to feel uncomfortable and irrational to stand up and express their opinions on certain issues. Women started to wonder if it would be appropriate or acceptable for them to ask this question. Will it be OK for me to take a stand and voice my thoughts? Or how will the house respond? Perhaps they will think that asking this question is too foolish. The tension in the scenario increased, and she started to feel timid. She thus lost the guts to stick to her convictions. In order to hide this shyness, women would rather converse behind closed doors than in public.
There is this everyday saying, Nitomei Makra be, Nopfii Noluchiibue, Nitomei me sii, omepiphra pile, Nitomeichiitto ko bue (Shut up! women, Just the word of women, Watch your mouth women, We’ll tear your mouth), indicating that women’s voices are given less weight. At times, some women may speak inappropriately. However, rather than using derogatory language, it is better to respond by guiding and correcting them respectfully. Until women are given a platform by creating a post in the village councils representing them and their voice, women's voices shall be largely ignored in the long run. The next generation will find it challenging to close the decade- long marginalisation gap.
Naga villages historically experienced inter-village conflicts and internal disputes. Women as custodians of social harmony and kinship ties often play informal roles in mediation. They played a central role in agriculture and cultivation, household economy, local markets and trade. Their living experience gives them practical knowledge of resource management. And this inclusive leadership would improve policy decisions on land use, enhance food security, and strengthen sustainable development practices. Why are women not given platforms in village- level leadership? Despite their importance, several structural and cultural barriers limit women’s participation. Naga customary laws, which govern village life, are largely dominated by one set of groups. Decision-making bodies (village councils, tribal hohos) are male-dominated, inheritance and lineage systems are typically patrilineal, and authority is associated with male clan heads.
During British administration in Northeast India, it formalised customary rules and acknowledged male chiefs and councils as legitimate authority. Articles 371 (A) and 371 (C) of the Indian Constitution protect customary practices in several tribal and Naga communities. However, discrimination and uneven rights exercise in society are not mentioned in the Constitution. One of the fundamental tenets of the Preamble to the Constitution is equality. Women have historically had less access to formal education, less exposure to political processes, and fewer opportunities for leadership training, all of which contribute to their restricted leadership. According to the World Bank (2012), women's political engagement strengthens community cohesion and enhances institutional governance outcomes. According to research by the Food and Agriculture Organisation (2011), women increased agricultural output and resource access reduce world hunger.
The subordination of women and the normalisation of male supremacy have been widely acknowledged as social norms. Women are frequently left out of decision-making processes. The structures of today are still defined by these historical patterns. What is deemed "appropriate" behaviour for men and women is determined by deeply ingrained cultural norms. It is illogical for women to be expected to remain silent. In order to manage a particular set of people and exercise the best use of their power and authority over the other, a weak society created this type of dictum, "Silent." Regardless of a person's affiliation, an open and courteous dialogue is expected in a robust and progressive community. Building inclusive government, guaranteeing sustainable development, and bringing traditional institutions into line with modern democratic ideals all depend on empowering women at the village level. The ability of Naga culture to balance the need for gender justice with respect for tradition will determine its destiny.
Pf Manini,
Research Scholar,
Gender Champions, Manipur University, Canchipur.