Dr Asangba Tzudir
The recently released short film SENMANG meaning ‘Inheritance’ serves as a timely interjection in the face of emerging law and rights serving as a contest to the traditional practices considering the changing times and realities. Specifically, the contest between “inherited property rights” and “acquired property rights” where unlike an ancestral property or one that has been inherited and handed down, the self-acquired property is free to be given to anyone. While the inherited property is passed on from the father to son, in the case of self-acquired property, the father can transfer the property rights to anyone he wishes to. Any property purchased by one’s own income is considered self-acquired and by the very definition it is a property on which the particular individual owns the right over the property.
Times have changed and newer understanding has evolved leading to newer forms of knowledge cultures and cultures of knowledge, so also the evolution of ‘Rights as a Claim.’ However in context, Naga society finds itself trapped within the ‘hangover’ of traditional practices, given impetus by patriarchy and its associated patriarchal elements. Patriarchy has been mis-constructed right from the story of the creation in the Bible and the ‘borrowed’ RIB made women the “second sex”, “the inferior and the defective male” …rather than one that is made in the image of God and as an equal to men. And within a patriarchal setting, the misconstrued RIB only inflated the male ego giving rise to a language of power and control, of authority, subjugation and oppression. In the Ao context the ‘gendered’ phrase ‘tetsür tanur’ (girl child) is a derogatory term that not only tries to silence women but also brings in contrast with identity of men as ‘tebu-teti’ (father-brother), a phrase that heighten the image of man as protector. More so, its usage serves as a reminder to Ao women of their socio-political exclusion.
While the heated contest is seen between the beholders of patriarchy in relation to inheritance rights, the three daughters represents the new educated lot that is aware of the changing times and realities and of the rightful claims which ultimately leads to the defeat of gender politics rooted in traditional practices.
Though the film clearly pronounces the defeat of “patriarchal bargains”, there is always the danger of ‘acquired property rights’ being subsumed under ‘inherited property rights’ and this calls for deconstructing the patriarch's mindset towards a newer understanding from the ‘cocooned RIB’ especially in the face of evolution of laws, rights and rightful claims. Chief Minister Neiphiu Rio has rightly pointed out during a recent consultative meeting of the state government with the tribal hohos of the state that, “we cannot become prisoners of our traditions, or let them stand in the way of good modern practices to come in.” In a similar vein, Nagas should not be let imprisoned by the provisions under Article 371A. The amorphous nature of Article 371A of the Indian Constitution needs an in-depth deliberation to understand the underlying contentions. If it is ignorantly seen as an umbrella term, as a protector, then it is as good as living in “bad faith.” This is another danger. The third emerging danger being the forces of patriarchy, and with its elements in operation for so long that women may also fall within the trap of patriarchal power and become women patriarchs.
In sum, the film SENMANG has brought up a very timely interjection and it is time to ‘mind this interjection’ by all towards deconstructing the patriarch's mindset and recreating a mindset that is in tune with the changing times and cultural evolution. This is one spectrum through which an image of equality can be envisaged.
(Dr Asangba Tzudir writes a weekly guest editorial for The Morung Express. Comments can be mailed to asangtz@gmail.com)
