Lungsanliu
When I was growing up, I often
heard other girls and elder women saying, “How unlucky it is to be a woman”.
This attitude of inferiority and low self esteem has been instilled not only in
me, but in most Rongmei women. The terms used frequently for women such as ntu-pangna or meipui-meina meaning
“women-children” suggest weakness which is used in both derogatory as well as
in protective note.
While discussing the role and status of women,
we should be able to differentiate between ‘role’ and ‘status.’ The roles women
play in society do not always give them the status.[1] According to the American Heritage Dictionary
‘role’ means ‘the characteristic and expected social behavior of an
individual.’ Here it refers to the participation and involvement of Rongmei
women in the society. And ‘status’ means ‘position relative to that of others’ that
is the menfolk.
Rongmei Nagas are the descendants
of one of the three ancestors who migrated from ancient places such as Ramting
Kabin and Makuilongdi. The Zeme, Liangmai, Rongmei and Puimei are subtribes of
what is commonly known today as the Zeliangrong Nagas of Northeast
India . Due to over population, from Makuilongdi which still exists
today in Senapati District of Manipur, they dispersed in search of more fertile
lands. The Rongmeis as they are officially known in Manipur and Assam or Nruangmei, as they call themselves, is
the group that went south. In course of time, the descendants of the three ancestors
lost contact with each other. Deviations came about in their languages, culture
and traditions till such as stage where they forgot their common language.[2]
However, in the course of time, due to better
communication between villages, contacts increased between Zeliangrong villages.
During the last two to three decades, there have been lots of migration and
intermingling through marriages among them in the three States. And today many
of the Zeliangrong Nagas are settling down together in towns like Tamenglong,
Zalukie, Dimapur, etc. In social organization, religious and economic
activities, the Zeliangrongs have very strong common features. The Zeliangrongs
are a single ethno-cultural entity speaking different dialects of common origin.[3] Because of this fact, the role and status
of Rongmei women in this article may find many parallels with that of the women
of the other Zeliangrong subtribes.
In the present day, the land of
the Rongmei has been placed under the three States of Assam, Manipur and
Nagaland. Most of the Rongmei villages have converted to Christianity but there
are many Rongmei people who continue to follow the traditional primal religion
or new forms of it such as Heraka[4]
and Tingkaoh Raguang Chapriak. Therefore, while discussing about Rongmei women,
there is simultaneity of the practice of both traditional and modern ways of
life. This means that at the same time, while there are women practicing the
traditional tribal way of life today, and there are many women who have
embraced more modernized and progressive roles and attitudes. This also means
that the same woman may perform many traditional roles at home and in the
society even though she has taken up responsibilities outside the home in the
present social system.
Women
in the Social System
Family system-The family which is the
smallest unit of the Rongmei society is patriarchal and patrilineal. The father
or eldest male is the head of the family and family descent is through the male
line. The Rongmei women play a very indispensable role without whom the family
cannot function properly.
There
is a saying “one dares not enter the house of a widower because it is so
ill-maintained.” This speaks about the importance of women in the family. In the domestic realm, men generally do the
heavy work but the women manage the home. The mother is busy with domestic
works of cooking, cleaning, washing, collecting fuel and caring for the whole
family. The mother does all the work of caring for the children such as breastfeeding,
giving food, bathing, cloth making, washing clothes, etc. She is the first
primary educator on basic values of life.
The
task of the Rongmei woman in the domestic realm is enormous. She gets up early
and plunges herself immediately into the daily domestic works of the family.
She begins the day sweeping the house, preparing the morning meal and for
consumption in the daytime. Besides cooking, she serves rice beer, tobacco,
makes fire in cold and rainy weather, etc. in the morning. Before the morning
meal, she fetches water, husks paddy, pounds rice into powder and boils water
for the preparation of rice beer, etc. She packs up rice and curry and rice
beer to be taken to the field of work place. After the morning meal, she feeds
the domestic animals such as dogs, pigs and fowl. If she still finds that the
morning work could not be finished before leaving for work, she entrusts the
remaining works such as exposition of paddy in the sun of over the hearth for
husking, to someone who stays back at home.
When
she returns home in the evening, she begins her domestic works again. She
splits firewood and prepares dinner and serves the whole family. Before she
goes to bed the woman in the family makes sure that all domestic animals and
household articles are kept intact. She makes bed for her children, husband and
parents-in-law. When all of them have fallen asleep, she stays awake till late
night spinning thread, mending clothes, washing utensils and cooking food for
domestic animals for the next day. After performing all these, she retires
finally to bed.[5] If there
is more than one woman in the family, these roles are shared among them. As a
young daughter grows up, she is taught to help the mother in performing the
tasks that are supposed to be done by the woman in the family.
Marriage
Traditionally,
marriage is considered as a means to procreate children. For the girl; the
imposed purpose of marriage is to serve her husband, children, parents-in-laws
and the whole family. This reduces the status of women to that of a slave.[6] A
daughter who gets married leaves her father’s family and clan and comes under
the care and authority of her husband and his clan. Her children are considered
to belong to her husband’s family and clan. The daughter has no share in the
inheritance of the family property.
Bride Price and Dowry: In the
traditional society, the Rongmeis practiced Bride Price. The price is fixed by
her parents or relatives depending on the type of marriage and/or the status of
the bride- whether she is a virgin, a widower or a divorcee. The bride price
differs from village to village. However the normal price ranges between 80
measures to 200 measures of paddy.[7] Even
mithun was given as bride price in some occasions.[8] Bride
price can be paid in installments too. Some prices are paid even after the
death of the woman. This system is a burden on poor families[9] on
one hand and on the other, this system commodifies women. It is the men who
decide and get most of the profit. Today, Rongmei villages in Assam Valley who
still practice the traditional system of bride price do so by giving one spear,
one dao, one shawl and a bowl with Rs. 100 in it.[10]
The practice of bride price has ceased today
in most Christian villages. Only when the man’s family approaches the girl’s
family for the first time do they bring a wrap around (pheisuai/mekhela) to
signify that the girl is already taken. On the day of formal engagement, the
boy’s family comes to the girl’s house with a boar and all the utensils needed
to prepare a feast for all the relatives who have come from both sides.
The
bride’s family arranges a customary function called Puatsumei. In this function the things to be taken by the bride to
her husband’s home are arranged by the family and relatives of the bride. The bride’s
family will kill a boar on this day for common consumption and distribution
among the relatives. The essential items
to be brought by the bride to her husband’s house may differ from village to
village. But they may consist of various shawls (inkou phei for the husband and aluh lumhphei for one woman from the clan who
has become a widow), phei(shawls)for her father in-law, brothers –in-law, and
pheisuai (wrap around) for her mother-in
law, sisters-in-law, and other relatives, intaan,(a piece of iron)[11] tadiu( armlets), gongkam (neck band). Nowadays,
the number of shawls, wrap around skirt and other material goods brought by the
bride has increased to a great extent. They may consist of locker or almirah,
dressing table, dining table set, TV, fridge, washing machine, and many
more. Among Christians today, Puatsumei
is arranged only for daughters who have got married informally on their own by
elopement, etc.
In the present Rongmei Christian society, Puatsumei has been renamed as Blessing and Send Off Program for women who will
undertake Holy Marriage and formal Home Marriage one or two days ahead of the
wedding. This is prepared by the bride’s family in which her relatives and
friends are invited. They may bring various gift items as mentioned above and
cash for the bride’s family. In these functions various relatives will speak
followed by a sermon from a pastor or any other in Christian minister.
Recently,
the author witnessed two of these Send-off Programs and concluded that this
program can be either oppressive or liberative for women. In the first Send Off
Program, the relatives- both elderly men and women are given opportunity to taught
the girl how to behave and live as a married woman and how she has to serve her
husband, parents-in-law and husband’s relatives. One of the voluntary speakers
who was an elderly mother said, “God created woman for man and not man for
woman according to the Bible and so, you should serve your husband and please
him.” Another elderly male relative told the bride in front of the whole crowd,
“Even if your husband beats you up, just endure it…”
In the other function, an elderly man who
welcomed everyone on behalf of their family spoke about the life and
educational qualifications and achievements of the bride. Some other speaker
too spoke about her contribution to Sunday School and Youth Department. One of
the bride’s aunts spoke on behalf of all womenfolk saying:
“We have to do away with old sayings such as ‘Nangrei siphuap phuap ma tat tho’[12] We
have to do away with the practices and attitudes as in the past when bride
prices were paid and women commodified as slaves sold to another family.
Nowadays that our women have achieved greatly in their studies, how can they go
and serve their husband’s family like slaves.”
But
lastly when the pastor brought the sermon, he preached the headship of man over
woman and how women should submit to her husband because the Bible says so. And
he listed out the roles women have to play as the wife and daughter-in-law.
Divorce and Remarriage: Divorce though
uncommon among the Rongmeis, is not absent. It happens on occasions when there
are unsolvable problems between husband and wife such as when the wife is
barren or the husband is impotent or in cases of infidelity from either side.
Any of the party can initiate divorce proposals and matters are settled between
the two parties alone without the help of the village council.[13] If divorce happens, she has nothing to take
accept what she brought during her marriage. Even though she worked hard and
contributed many things to the family, the husband claims the ownership of all
their profits. In divorce, the wife cannot claim any of the children for
herself. She depends on her husband’s grace and decision alone as to whether or
not they will keep their children with her.[14]When
a woman becomes a widow, she can either live in the house of her husband or
return to her parents’ home. If the husband’s family wants her to live with
them, they have to pay another bride price known as Maigong man(widow’s price) to her family. If they cannot settle
this, the widow can go back to her parent’s house. She can the remarry if she so desires. In such
case, she should leave all her children to her deceased husband’s family.[15]
It
is normal for a widower to remarry. Even elderly Rongmei men get remarried to
young girls. But remarriage of a widow is not very much encouraged unless they
are very young. A barren woman whose husband has died has to return to her
parent’s home empty handed except the things she brought during her marriage.
Inheritance
Rongmei
society follows the patrilineal system of inheritance in which the youngest son
inherits the father’s properties. The father can distribute his land and
properties to his other children as he wishes. Traditionally women are not
entitled to inherit their parent’s properties either moveable or immovable. If
a man dies without a male child, his nearest kinsman will inherit his
properties even if there are daughters.[16] There
are very few instances in which the daughter can be given a small plot as a
gift or allotment by her family. The main reason is the landlessness and
poverty of the daughter’s family, or if her husband comes from another village.
In
case the couple is childless, when the husband dies, the deceased husband’s brother
can claim his property including the house. There is no customary law to
protect the right of the wife to claim the property in such a case. It so
happened that there was a childless couple both of whom were employed in
government services in Tamenglong District. Sadly, the husband died and his
brother came and claimed all his properties including the house which the
couple had jointly built. In spite of her refusal which yielded nothing, she
had to finally move into a poor rented house. Women do not have the right to
own even their children which is the fruit of their painful labour. There is no
law to protect their rights.
“There is
therefore, nothing that a woman can claim as theirs either in their fathers’
house or in their husbands’ except a little amount of moveable properties given
by her parents at the time of marriage. This kind of treatment is inhumane. It
is a serious issue that should be taken into special consideration by
legislators of all levels as well as by people at large in order to improve the
condition of women” [17]
Women
in Festivals
In social life, women get privileges to
involve during festivals. They contribute a great share in making the festivals
a joyous and successful. Right after the date is set for a particular festival;
the woman of the house immediately plunges into making arrangements. She fetches
banana leaves, vegetables, firewood, etc. The woman of the house prepares rice
beer in sufficient quantity.[18] The
women eat, sing, drink and dance with the menfolk. From the time the village
starts preparing for the festival to the day of the festival, both men and
women work together and share responsibilities.[19]
This is one reason why anthropologists and outsiders comment on the equality of
men and women in the tribal societies. What happens in ordinary day today life
is different from the festivals.
Women’s Role/ Place in the Political System
In
the traditional Rongmei society, the Village Council which consists of
representatives and elders from all the clans in the village holds the highest
administrative power. There is no role given to women in this Council. The
patriarchal political system provided no place for the public exercise of
leadership for women, or even membership in any decision making body.
In the modern day, even though the traditional
exclusion of women from political involvement in Village Councils still
continues as before; however at the higher level where women have been admitted
to politics and political equality is sanctioned by the Constitution of India,
women today are given freedom to contest in elections and join the decision
making process through their votes.[20]
Guiliangliu Panmei is the lone Rongmei woman
to have contested in the State Legislative Assembly Elections. She contested once
in 2000 against other five male candidates but was not elected. However, she is
of the opinion that her failure to get elected was because she did not work
hard enough. She feels that it was not because of her gender that she was not
elected. People go after money and sold off their votes. And she still wishes
to contest again in the future. According to her, women are not coming out to
contest in politics because they lack interest or lack money, proper education,
etc. Politics should not be only a male business.[21] Narola
Imchen states regarding women in politics “….but the fact remains that all
parties are dominated by male leadership. When choosing their candidates the
parties favour males. One result of this is that women themselves tend to be
apathetic about political matters…”[22]
While
discussing about Rongmei women’s socio-political and religious involvement, one
cannot forget the life and contribution of a Rongmei woman named Gaidinliu who
“…in the prime of her youth dared to challenge an empire” according to Pandit
Jawaharlal Nehru.[23]
Gaidinliu
(1915-1993) was a socio-political and religious leader, a follower and
successor of Haipou Jadonang, the political and spiritual leader of the Nagas
who launched a movement to drive out the British. Both of them were considered
as the ‘Messiah” of the Nagas. When Jadonang was hanged by the British in 1931,
Gaidinliu took over the mantle and exhorted her followers to fight against the
British. Her movement was to preserve the traditional Naga culture.[24]
She
brought a strong Naga independence movement against the British and even
organized her own army and made alliances with other Naga tribes. [25] After
a long house to house search operation in the Zeliangrong and other Naga
villages, the British authorities captured her on 17th October, 1932 and sentenced
her to life imprisonment when she was only 17 years old. During these years,
she remained singularly located and faced a lot of tortures, hardships and
difficulties. Pandit Nehru acclaimed her valour and achievements and described
her as the ‘Rani of the Nagas’ and tried to claim her release while in prison
but in vain. After India
got Independence ,
she was released finally after spending 15 years in jail. She was the only
woman freedom fighter to spend more than 15 years in British jails.
In
the political set up of free India ,
Rani Gaidinliu continued to struggle for a place of honour for her people. She
was honoured with the Tamrapatra in 1972, Padma Bhusan in 1981 and the first
Birsa Munda Award in 1996. Rani “Gaidinliu was a great socio-religious leader
and a Veteran Freedom Fighter. She was a legendary figure and reverend woman
symbol of the oppressed people.” [26] Even today, she is worshipped by many of her
followers (Heraka followers) as goddess.[27] “Rani
Gaidinliu was a self-made leader who struggled to become a leader from within a
strong patriarchal society.”[28]
Women in Economy
In
the patriarchal family system of the Rongmeis with the father as the head of
the family, the father’s primary concern is to see that his wife and children
live comfortably under his care and protection by earning money to ensure their
welfare. However it is not the man alone who earns money,
Women
are one of the most important assets for the family’s economical life. She is the major bread earner in that she is
the hardest worker in jhum cultivation, the major occupation of the community. Men and women work together in jhum fields as
well as in many other places of earning but women labourers are paid lesser
than men in many instances. In the past, women and men both used to travel to
places like Imphal and Silchar with oranges for bartering with salt, ornaments,
implements and tools and many other essential commodities. In the present
economic system, the woman also earns money and brings many essential
commodities to supplement her husband’s income.
She is skillful in weaving by which she provides warmth for her family. She
also rears domestic fowls and animals separately so that they can be sold or
exchanged for money or labour for the family. She gets money by her sale of her
self made clothes, vegetables and other crops in the field or forest.[29]
One
recent mode of women’s contribution to the family’s economy is through Self
Help Groups (SHGs). By forming their own SHGs, the women are generating their
own income and helping one another by lending money within the group at low
interest. Many women are engaged in commercial and business activities and
small scale industries like sewing, weaving, knitting, soap making, etc. and
supporting their families. Participation of women in modern ways of earning is
increasing. More and more women are involving in government services as well as
in private sectors. Many young women are working in the cities to support
themselves and even their family members. Few women have bought patta (a plot
of land) for themselves out of their income.
On
the other side of the picture, many Rongmei villages in the Silchar Valley are
still living in poverty, ignorance and backwardness in spite of their proximity
to good communication and transport facilities. Out of 33 villages, over 90%
are following the Hinduised form of the traditional religion. Their economy survives out of selling rice
beer in the towns. The women were asked what their biggest problem is today.
Many responded that their inability to be free from the bondage of preparing
and selling rice beer which is spoiling their health and eyesight staying near
the fire even in hot climate is the biggest kind of oppression which the
menfolk do not allow them to give up.[30] However,
Rongmei women in the Imphal Valley can be said to be generally economically
better off even though most Rongmei villages are still following the
traditional religion.
Women and Education
The
coming of Christianity in the early part of the 20th century to the
Rongmei Nagas brought about a new era in their history. Along with the new
faith came education. When the modern educational system was introduced to the
Rongmei people, they initially refused to send their children to school. However,
they gradually came to realize the value of education and began to send their
children to school. Yet, till today the general feeling is that giving
education to boys is more important than giving education to girl children.
Even if they send their girls to school, it is till the lower level just to
enable them to read and write. People think that it is not worth investing on
the higher education of girls as they will soon get married. [31]
Formal
education has caused women’s advance in various fields. People are witnessing
that women can do better than men in studies. Today, the Rongmei Nagas have
countable women in the Indian Revenue Service/IRS, SDOs (Subdivisional
Officers), advocates, biologists, etc., and many pursuing doctoral studies. There
are women school principals, lecturers, professors, teachers, journalists, doctors,
nurses, social activists, administrators and heads of some important
organizations. It is clearly evident that women have the caliber and potentials
to take up leadership positions and contribute to the society if given the
opportunity.
Women’s Role in Religion
Women in the Rongmei Traditional Religious
System
The
Rongmei Nagas believe in one Supreme Being called Raguang. Raguang is the
creator and sustainer of the universe and is worshipped affectionately with
reverence. They also believe in the spiritual world of power and beings
stronger and themselves. They believe in the existence of spirits or gods- both
benevolent or good spirits and malevolent spirits or bad spirits. And rituals
are performed as means of communication between the world of living and the
world of spirits. Medicine men and priests play important role in the society.
Prayers and offerings to the gods feature prominently in the rituals. There are
many kinds of priests in the traditional Rongmei society. Muhzung is the main priest who is chosen by the village to perform
priestly duties for the village.
Women
also played the role of Mang Muh who interprets
dreams. There are women called Pu Muh
who can tell the cause of the disease and prescribe herbs for the treatment of
the diseases. And there are some priests who can tell what god or goddess or
spirit is behind the sickness and tell the patient’s family what should be done
to get healed. Daansaanh muh is the priest
for taking portent or omen. Portent and omen are taken in all walks of life.[32] If
the male priests are not sure of their omen as to what direction the cultivation
has to be done for the coming year, an elderly woman can perform the Mpoidanh sanhmei, to make certain the
direction for cultivation is bountiful.[33]
Rongmei
women in the traditional society took the role of priest during some
insignificant occasions. Napkaomei is
a ritual performed at the time of fetching paddy from the granary for
day-to-day consumption .In the barn, before she takes the paddy into the
basket, a bit of mud is thrown into the paddy saying “Meinap hei Alang – Ahu siniang opung inchamkai mak kumna tuh makham
mariu bamdiu” which is a prayer or blessing for abundant and long-lasting
consumption the paddy in the barn. The household mother also performs the Napchanmei. Here the first part of the
cooked rice is placed on the oven as an offering made to the ancestors of the
family for blessing and protection.
Woman in the household also acts as the healer in the family for the
sickness taking the portent or omen to ask God whether it is due to Pougeimei. These types of sickness are
headache, fever, stomach ache, etc, caused by the smell of roasting animals.
This can be cured by the ritual of Poumonmei
performed by the woman.[34]
Nahsan
kanhmei and Nahnucha Ponmei(ear
piercing ceremonies for children) are performed by women. Women also perform ‘Taloudui lamei and Taloudui
louhmei (Taking holy water & Holy bathing) for all newly born child
on the fifth day. This holy bath with holy water also performed for host and hostess
during the Feast of Merit (Tarangpouh/Tarangpeih
& Banruhpouh/Banruhpei). However, these roles played by women are minor
and secondary. Nobody could imagine a woman taking the role and status of the Tingkuh and Muhzung (High Priests) for the whole village.
From
time to time, there were women visioners, dreamers and consultants. Among them,
Abuonliu of Dailong Village in 18th Century, Suongdinliu of
Thing-gou Village and Rani Gaidinliu of Longkao Village Assam is the
stronghold of the Heraka Movement. Till today, long after her death, she has a
strong following among the kindred Zeme and Liangmai tribes in Assam and
Nagaland. No doubt, she had spiritual powers, which won the respect of her
followers. [37]
Women in the Church
The
leadership of the Rongmei churches from the very beginning till date is
dominated by male leadership as can be seen in their official records and
souvenirs.
The
majority of the Rongmei Nagas are Baptists. Besides, there are smaller groups
belonging to other denominational groups such as Roman Catholic, Church of Christ Assam
come under three separate church associations namely RNBA, RBA and RBFC
respectively.
Association Level: The Association is
led by the Executive Secretary and Secretaries of the various Departments. The
Rongmei Naga Baptist Association (RNBA) in Manipur is the largest comprising of
173 churches with more than 200 theologically trained persons with about 70 women.[39]
In its history, no woman has led any of the departments except that of Women
Department as Women Secretary and Women Evangelist. No woman has been ordained under RNBA. There
is still no woman as pastor or associate pastor. One of the greatest
discriminations for the Rongmei women in the Church is that some churches with
fundamentalist and narrow minded pastors do not allow women to preach to the
whole congregation. They can preach to women and children only. In some
churches, if any woman wants to preach to the whole congregation, she should
cover her head. Women are allotted the lower level of the stage where the
conductor stands. One experience of the former Women Secretary of the RNBA is
that even in their official visits to villages as a team from the RNBA, she was
made to sit in the front rows with the children whereas her male counterparts are
taken up to sit on the stage.[40]
In
Nagaland, there are seven Rongmei churches; and they come under another
umbrella called the Rongmei Baptist Association, Nagaland (RBAN). There are
about 35 men and women who have received theological education or presently
undergoing training out of which over 16 to 20 are women. There is lack of
trained ministers in the churches and thus women are contributing to the
churches significantly. The Development Secretary of RBA Nagaland is a woman.
There are women serving as church secretaries and Sunday School
Superintendents, deacons and a chaplain to the women’s wing of the NSCN(IM).[41] Kariugailiu
Kamei Koza served in Rongmei
Baptist Church
.
The Rongmei churches in Assam
come under a banner called Regular Fundamental Baptist Churches (RBFC) which
has about 11 tiny churches. The faces of theologically trained women and women
in full time ministry under RFBC are still not visible.[43]
The
Rongmei Theological Society (RTS) is an organization that comprises of
fundamentals and liberals. When they come together, often one of the main
issues is women’s status in the Church. They are divided over the issue of
women preaching from the pulpit and teaching men. Many churches are still
backward in their outlook as they are still in the stage of believing that
women should cover their heads during worship. Many evangelists, pastors and
elders are the people who are perpetuating these old beliefs and
misinterpretation of the Bible. Often,
the RTS conferences are prevented from meaningful fellowship and association
due to prejudices from both sides.
The
Women Society is the women’s wing of every church. Through this Department, the
married women are actively involved in the work of the church. They support the
Church and its mission financially with
the practice of ‘a handful of rice’, jaeng (wage earning), talents,
vegetables and other produces from their gardens and fields as tithes and
offerings, and various means of fund drive. A large part of the church’s income
thus comes from the Women Society. They organize many events, programs and
projects. They support evangelists and theological students in training. The
Women Society of the Tamenglong Baptist Church which is the largest Rongmei
Church took up a developmental project of black topping the decaying road of
the village in preparing for the Platinum Jubilee of the Church in 2004. This
was an immense task for a women’s department which even the Men Fellowship of
the Church could not take up. They also organize Women’s Sports and cultural
events at regular intervals.
In
spite of their contribution and the roles they play in the church, women are
excluded from positions of power and the decision making bodies and committees
of the churches and associations.
Ordination
No
Rongmei women have been ordained till today. The idea that both man and woman
are created in the image of God, in which women can also get ordained, has not
entered the minds of the church leaders. There is no particular provision for
the ordination of women neither in the constitution of the RNBA or RBAN nor in
the constitution of any church.
The
issue of women ordination comes up sometimes in the RNBA. However, the case is
usually dismissed because of the fact that not everybody wants to agree to it.[46] If
the local churches wish, the RBA in Nagaland encourages women pastors and the
ordination of women[47]
but no church has ever suggested any woman for ordination in any of the
Associations. A little hope offered
however is in the amendment to the Constitution of the RNBA on the subject of
ordination. The words “he/she” (“she” has been added in the amendment) provide
room for women to be ordained in the future according to the Executive
Secretary. The procedure for ordination under the RNBA and RBAN is that the
local church first approaches the Association on behalf of the candidate. After
this only the Association sets up a committee to observe the candidate. The
Association does not have the authority to ordain any person directly except
through the church.[48]
But the churches are still lacking in awareness while some church leaders and
pastors are opposed to the idea of women ministers.[49]
Women are the ones upholding the Rongmei churches
though their active commitment and activities, prayers, financial support. The
churches cannot survive without the services of the womenfolk yet they are not
given equal opportunities and equal representation in the decision making
bodies.
Concluding Remarks
Many
writers say that the Rongmei woman ‘enjoys more power and privileges than the
women in other community’.[50]
She plays important roles in the family. She is a bread earner and a hard
worker in the family. Though the husband is the head of the family, the wife’s
suggestions and proposals are taken. In critical situations, the advice of
women is sought. Women can take part in public if they desire. They can be
witnesses in any conflict or dispute. She acts as a priestess also. When the
warriors of the village plan an attack and if a woman, by her dream or
premonition or by concrete information knows that something will go wrong, she
can stop the warriors by shaking her skirt. She can also shake her skirt to
stop bloodshed between two parties in a dispute. “In such cases, women are more
sagacious and more powerful than menfolk.[51]
But
the fact remains that in day to day life that women’s words are not considered
in public when men say, “Ntumei lat de”
meaning “it is only a woman’s word”. The men folk in the society and in the
family expect women to serve them. In the home, the men expect the women or any
female, whether it is a small girl or an old woman, to serve them. Even though
the women are very busy cooking, cleaning, doing the dishes, tutoring the
children or involved in any other work or feeling sick; the men who may be
simply sitting idle, doing nothing usually tell the women to prepare them tea,
or bring even a glass of water, bring out their meals, sweep the floor or serve
visitors.[52]
The
question this paper would like to ask is: Can’t men drink water or prepare tea
by themselves or take their own meals? Do they only know how to complain if the
food is not to their taste? This does not mean women want to be idle. It is a
joy for us women to prepare good food and serve to please everyone in the
family. But we hate the fact that these roles are forced upon us by our male
dominated and male centered society.
Not
much has changed for the common women. Young girls are taught that they should
be silent, must not be clumsy, should not get up late, should not pee loudly,
should not sit like this or that… Women are kept in fear. They still continue
to suffer in the hands of the suppressive system of patriarchy. Many Rongmei
men are enslaved by alcohol. There are many incidences of drunken men beating
up their wives and children. There is no provision of security in the Rongmei
social system against domestic violence. Many women suffer silently in resignation
to their fate. The Church is silent on these issues of women except to
reinforce the old attitudes and oppressive roles of women.
These experiences of women are the fact that
Rongmei women are silenced and discriminated in the society. They are deprived
of any inheritance and thus do not enjoy equal status in contradiction to what
the male writers have failed to see or tried to ignore.
It
can therefore be concluded that Rongmei women play a very important and
indispensable role in their church and society but they are not given the
status they deserve. In short, they are not given their due share for the roles
and tasks they perform.
Still,
Rongmei women are not left without hope altogether with changing trends and new
opportunities. Women’s role and status in society are changing gradually with
the coming of education and modern ways of living. Women’s issues are raised
here and there in the seminars by NGOs, in articles written by women themselves
and even by some learned men. The issue if gender equality is mentioned by some
few public speakers. Some organizations
such as the Zeliangrong Women Union, Ruangmei Lu Phuam, Naga People’s Movement
for Human Rights and Donbosco Social Welfare hold rallies or seminars against
domestic violence and women’s rights, Donbosco Social Welfare ( DBSW), a
Catholic NGO works for women’s representation in the Village Panchayats and
Village Development Boards. Other NGOs are working for women’s economic
empowerment by providing capital to women SHGs. Sometimes, men folks are taking
up domestic roles traditionally assigned to women and helping their wives. Even
though there is some regression instead of progress due to the influence of
narrow-minded clergymen and pastors in some churches, with the change of the
present society and with women getting educated, Rongmei women would like to hope
that there will come a time when they shall overcome these resistances and be
treated equally with men.
Creating
awareness among the women regarding their plight and informing them of their rights
is one first step in uplifting women’s status in society. But it cannot end
here as it only creates a frustrating feeling among the women when they realize
that they are not considered equally with men in the society. So it is very
important to create awareness among the opinion makers in the society such as
the public leaders and church leaders. The church is the most powerful opinion
maker today for the tribal Christians. The clergy need to be taught how to
contextually interpret the Bible. It is these leaders who have the power to
conscientize the common people both men and women. It helps greatly to have men
speaking on behalf of women on gender equality. The different forms of
communication- mass communication, group communication and interpersonal
communication need to be employed in influencing people’s way of thinking.
Women
also need to take advantage of the opportunities that are open to us instead of
shying away from responsibilities. We should work hard and take the initiatives
in creating new roles for ourselves.
Bibliography
Books
Books
Imchen, Narola. Women in Church and Society: The Story of Ao
Naga Women. Jorhat , Assam
Kamei, Gangmumei. Jadonang:
A Mystic Naga Rebel. 2nd ed., Imphal: Published by the Author,
2002.
Pame, Ajuna ed.
“Kariuganliu Kamei Koza”. In Ruangmei Lu
Di. Imphal: RLP, 2009
Pamei, Dichamang.
Liberty
Pamei, Ramkhun.
The Zeliangrong Nagas: A Study of Tribal
Christianity (New Delhi
Yeptho, Juliet. “Role
of Sumi Women in the Church and Society.”
In No More Sorrow in God’s Garden of Justice
Yunuo, Asoso. Nagas Struggle Against British Rule.
Kohima: Leno Printing Press, 1982.
Souvenirs
Gailangam, K. “Traditional
Role of Women in Zeliangrong Society” in Souvenir
NEIZNFS ’95.
Gangmei,Thuanliang,
ed. Challenges of the Church: Souvenir,
RNBA Youth Conference 2008. Tamenglong, Manipur:RNBA, 2008.
Saul, Jamie. “Expanding
Identities and the Zeliangrongs”. In Souvenir
NEIZNFS, 1995.
Silver Jubilee Souvenir of Rongmei Baptist
Church
Interviews and
Correspondences
G. Gaingam and
Ringthim R. Panmei. Dimapur.
Correspondence, 15 October, 2009 .
Guiliangliu
Panmei, Correspondence, Tamenglong. 7 January 2010 .
Gonmei, Silas. Member, Rongmei Theological
Society. Chennai. Correspondence, 26 January, 2010 .
Mordecai, T.P. Executive
Secretary, RNBA and President, Rongmei Theoligical Society. Interview, 3 January, 2010 .
Namdihiamliu and Lungbinlakliu. 75 years. Inreanglong Village 4 January 2010 .
Kahmei, Chingmunliu. Ragailong , Assam
Pamei, Azanliu.
Ex. Women Secy. RNBA. Tamenglong.
Interview, 3 January, 2010 .
Panmei, Hasina. Ujjan
Tarapur , Assam 10 January 2010 .
Riamei,
Lungdapou. Youth Secretary, RBAN.
Zalukie, Nagaland. Correspondence, 16 January, 2010 .
R.Panmei, Blessington. Missionary. Ujjan Tarapur , Assam 16 January 2010 .
Zinlakpou,A.K. Village
Elder. Inreanglong
Village 5th
January 2010 .
Unpublished Materials
Zeliang, Elungkebe. “Rani Gaidinliu: A Challenge for the
Development of Women Leadership in North East India” A paper presented to a
research seminar of Women Study
Department ETC March 18, 2004
[1] Juliet
Yeptho, “Role of Sumi Women in the 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, Eastern Theological
College, 2007),111.
[2] Silver Jubilee Souvenir of Rongmei Baptist
Church, Kohima,(1995),6; cf. Jamie Saul, “Expanding Identities and the
Zeliangrongs” in Souvenir NEIZNFS,
36; cf. Ramkhun Pamei, The Zeliangrong Nagas: A Study of Tribal
Christianity (New Delhi: William Carey Study and research Centre, 1996), 5.
[3] Ramkhun
Pamei, The Zeliangrong Nagas: A Study of Tribal
Christianity, 5.
[4]
The meaning of “Heraka” is “pure religion.”
This reformed religion is said to be revealed by Tingkao Ragwang to her
and Haipou Jadonang in Bhubon
Cave
[5] K.
Gailangam, “Traditional Role of Women in Zeliangrong Society” in Souvenir NEIZNFS ’95, 47.
[6]
Thuanliang Gangmei ed., “Women in RNBA” in Souvenir
RNBA Youth Conference, 2008, 63..
[7]
Dichamang Pamei, Liberty
[8] Interview with Namdihiamliu,and
Lungbinlakliu ,above 75 years, January
4, 2010 at Inrenglong
Village
[9]
Dichamang, Liberty
[11] The
coolness of iron signifies peace between the two families.
[12]This
means to say “Now that you are getting married; you cannot live like before
anymore, you have leave behind your old carefree ways”.
[13]
Dichamang, Liberty
[14]Thuanliang Gangmei ed., “Women in RNBA”, 65.
[15]
Dichamang Pamei, Liberty
[16]Op cit.,
64.
[17] Ibid.
[18] K.
Gailangam, “Traditional Role of Women in Zeliangrong Society,” 47-48.
[19] Interview with Chingmunliu Kamei.
[20] Narola
Imchen, Women in Church and Society: The Story of Ao Naga Women (Jorhat , Assam
[21] Guiliangliu Panmei, Correspondence, Tamenglong, January 7, 2010 .
[22] Op
cit.,, 90-91.
[23] Asoso
Yunuo, Nagas Struggle Against British
Rule (Kohima: Leno Printing Press, 1982), ii.
[24] Aram
Pamei, “Rani Gaidinliu,” in Ruangmei Lu Di edited by Ajuna Pame,
(Imphal: RLP, 2009),3.
[25] Asoso
Yunuo, Nagas Struggle Against British
Rule (Kohima: Leno Printing Press, 1982), 109.
[26] Aram
Pamei, “Rani Gaidinliu,” 3,4.
[27] Op cit,
91.
[28] Elungkebe Zeliang, “Rani Gaidinliu: A Challenge For The Development Of Women Leadership In North East India” A paper presented to a research seminar of Women Study Department ETC, Jorhat on March 18, 2004.
[29]
K.Gailangam, “Role and Status of Zeliangrong Women,” 47.
[30] Hasina
Panmei, Correspondence, Ujjan
Tarapur, Assam, January 7, 2010.
[31]Thuanliang
Gangmei ed., “RNBA and Women,” 63-64.
[32]
Dichamang Pamei, Liberty
[33] Interview with A.K.Zinlakpou, Village
Elder, 5th January 2010 at Inreanglong Village, Manipur.
[34]K.
Gailangam, “Role and Status of Zeliangrong Women”,49.
[35] G.
Gaingam and Ringthim R. Panmei, Correspondence, Dimapur, 15th October, 2009 .
[36]
Gangmumei Kamei, Jadonang: A Mystic Naga Rebel (1997; 2nd
ed., Imphal: Published by the Author, 2002), 67.
[37] Elungkebe Zeliang, “Rani Gaidinliu: A Challenge For
The Development Of Women Leadership In North East India ”.
[38] Since
there are many religious groups and denominations among the Rongmeis, the focus
will be on the Baptist churches in general and RNBA in particular.
[39] The
exact number of theologically trained women could not be provided by the
concerned bodies since census is not done on a regular basis. Rongmei
Theological Society has a record of 204 members with 46 women but there are
many people who have never attended RTS nor registered their name under RTS.
[40] Interview
with Azanliu, Former Women Secretary, RNBA, at Tamenglong on 3rd Jan
2010,.
[41] Lungdapou Riamei, Youth Secretary, RBAN, Correspondence, Zalukie, 16th January, 2010 .
[42] Ajuna Pame
(ed), “Kariuganliu Kamei Koza” in Ruangmei
Lu Di,13.
[44] Silas
Gonmei, Correspondence, 26th January, 2010 .
[45] Narola
Imchen, Women in Church and Society,
100.
[46] Azanliu, Interview.
[47]
Lungdapou, Correspondence.
[48] Interview with Rev. T.P. Mordecai
Executive Secretary, RNBA at Tamenglong, 3rd January, 2010 .
[49] This is
not because of the lack of qualified women. One example is Aram Pamei is the
first woman to get pass B.D and M.Th among
the Rongmei women,. She has full heartedly contributed to the society and
church and even remained single. She has all the qualifications to receive
ordination but she received no encouragement from the local church so far.
[50] Dichamang, Liberty
[51]
Dichamang, Liberty
[52] These
are common experiences of most Rongmei families as observed by the author.
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