Toshimenla Jamir
Much has been said and written about the “status” of the Naga women However, this has only added to the paradoxes thrown up regarding the “low” or “high” status of women in Naga society. While some talk about the privileged position occupied by the Naga women, others go as far as to say that “after marriage, they become mere drudges”. The present discourse is an effort to place a proper perspective on the situation of the Naga women, by analyzing their participation in the decision- making institutions against the larger framework of the international provisions for the rights of women.
Historically, the public image of the Naga society has been a male-centred one, while a woman’s role has been confined largely to the private world of the home. In the post UN Decade for women (1975- 1985) and the subsequent World Conferences on Women, there appears to be a heightened sense of gender- awareness in Naga society, which has triggered off some level of activism. But this awareness has failed to make much impact on how the people of the region view women. For instance, till today, a Naga woman is identified in conjunction to a male family member, such as somebody’s wife, daughter, or sister, rather than in her own right. In spite of such a scenario, the Naga society, including the intellectual class, continue to be spellbound by such fond beliefs that Naga women enjoy far better status and position than their counterparts in other parts of the country.
But is that the reality? Not if we are to go by what gender analysts say –that women in Nagaland seem to be in a much worse situation than their counterparts in other parts of the world, because of the very fact that they are yet to give voice to their “status” for fear of rocking the status quo. Even women activists in Nagaland are diffident about raising the issue of gender equality in Naga society. The myth of gender equality or higher status of Naga women can be critically viewed through an examination of their participation in decision making institutions, both traditional bodies, as well as the modern political decision- making machineries such as the State Legislature.
But before we come to that, let us pause for a moment and take a look at what the international law under the aegis of the UN stipulates on the rights of women. As way back as in 1945, the UN Charter proclaimed equality between men and women. Again in 1948, the Universal Declaration of human rights reaffirmed the belief in the equal rights of men and women. Further, the Convention on the Elimination of all forms of Discrimination against women (CEDAW) adopted by the UN general assembly in 1979 is often described as an international bill of rights for women. The Convention defines discrimination against women as “… any distinction, exclusion or restriction made on the basis of sex, which has the effect or purpose of nullifying the recognition, enjoyment or exercise by women, irrespective of their marital status, on a basis of equality of men and women, of human rights and fundamental freedoms in the political, economic, social, cultural, civil or any other field”.
Naga society proudly claims to be an egalitarian society with no gender discrimination. However, the ground realities are different from the professed egalitarian social norms and ethos of gender equality as proudly claimed by the Nagas. When we examine the situation of the Naga women today, the upper strata of Naga society abounds with evidences of modernization and apparent sense of gender equality, but a closer inspection of this professed equality presents a different reality.
For, despite the superficial veneer of egalitarianism, there is almost no participation of women in decision making, whether at the village, district or state level. While Naga girls and women are excelling in almost every field, such as education, and other professions, till date, we have not a single woman legislature in the state assembly, the highest decision making body in the state. I do not think it is a question of their incapability; rather, it is the social structure that is against their entry into seats of decision making. A sociological study on the political participation of women in Naga society highlights the fact that it is male dominance which inhibits the political participation of the women. This is exemplified by a look at the traditional policy making institutions like the village councils. Women are not allowed to be members in the village council where all policy decisions regarding the entire village are made. Women are not allowed to participate in the traditional annual citizens meetings which are common to all Naga villages. For instance, among the Ao Nagas, “Senso Mungdangs” (Citizens Meeting), is an annual feature in all the villages, where women are not allowed to participate. This effectively relegates them to the status of “secondary citizens”, denied of the right to take part in the governance of their own community. This, in the name of customary law. Women are missing from the Naga Hoho, the apex traditional decision- making body of the Nagas. The Dobashi courts conventionally function without a female presence.
It is recognized internationally that the participation of women in decision making is vital for the development of any society. The concern of the United Nations and women’s movements throughout the world on this issue has been expressed in several fora. For instance, the UN Mexico World Plan of Action (1975) stressed that greater and equal participation of women at all levels of decision- making would decisively contribute to accelerating the pace of development and the maintenance of peace. This World Conference on Women reiterated that women’s active participation at decision- making levels was a pre- requirement to the full exercise of equal rights. The Fourth World Conference on Women 1995, also affirms the significance of democratic political participation in order to ensure access for all women to resources, opportunities and public opinion. Hence, the continued exclusion of Naga women from traditional seats of decision- making can be considered as a denial of their basic human rights.
In the light of the above, it is important to critically examine the traditional customary laws which has kept the Naga women voiceless, and out of the decision making institutions till today. We must understand that culture and customs are merely crystallized forms of human activities that have evolved through the ages. In this sense, customs are supposed to be dynamic and ever- evolving, because human society is essentially founded and guided by evolving sets of principles and values that empowers the people to confront the various elements of nature in the course of their progression. In the Naga context, the concept of legitimizing and giving legal status to customary law was initiated by the colonial British administrators, which was later followed by the Indian state, making it more institutionalized under the Indian constitutional and legal system. With institutionalization and legalization, customary law has frozen in time, and rather than promoting the values and principles of society, it has come to effectively limit and fracture the ethical framework of the society. In Naga society, traditions and customs persist even though the social and cultural context out of which they emerged is long gone.
We should be able to develop upon the existing tradition, changing it to engage the needs of the present era.
Under the democratic political system, legislation is the most effective instrument to affect changes in the existing social structure. However, the cry for change has to come from the people, in particular, from the Naga women, who have the potential to reach the sky, when the cultural barriers to their fullest development are removed from their path.
Further, to articulate the interest of the Naga women, networking among the different indigenous women’s organizations at different levels becomes crucial. Only through such a networking, sharing of experience and concerted efforts towards eliminating discrimination against the women, can positive changes be ushered in. Indigenous decision making institutions like the Naga Hoho can play an important role towards this direction by creating space for the representation of women in their organization.
We can also try to change reality by changing mentality. One way to change mentality is by disseminating information. Today, the world is fast becoming a global village, and we, the Naga peoples, have to be ready for the onslaught of globalization, which have already begun. We cannot remain unaffected by the process and demands of globalization, for which Naga society need an engaged and participatory democracy, where men and women are equal partners.
(The writer is a Lecturer, Dept of Sociology, Nagaland University)
