Thursday, March 10, 2016

MOTHERS ROLE IN A CHANGING WORLD


Lungsanliu

These are the best of times and the worst of times. We are living in a fast changing world. Many things are happening around us that our children are exposed to on a frequent basis. From living in a near Neolithic age, our tribal people have gone into the modern 20th and then to the 21st post modern century in one lifetime.
Our society is slowly departing from agrarian ways of life with more and more people migrating to urban areas and adopting other means of employments and businesses. Education and career opportunities are widening, society is getting more diverse, the force of globalization is bringing the world closer which brings along with it both positive and negative influences. Growing commercialism and materialism are breeding corruption. The mass media especially TV, video, movies, video games, Internet  etc., are taking the role of baby sitter and story teller of the new generation. The rate of violence in society is growing with increasing terrorism, gun culture, rape cases, sexual abuse against women and children. There is regression of morality in the midst of technological progress in the society. And with the coming of the Internet the influence of the new information and communication media will continue to grow.
What roles can mothers play in the midst of these changes in bringing up a better generation equipped to face these challenges positively. The answer is a complex one. As mothers and as women, our roles in our society, family and in the lives of our children are also changing as well as expanding. There is no one perfect way to be a good mother. Each situation is unique. Each child is different and each mother has different challenges, different skills and abilities. The changing role of mother today includes career issues, responsibility for total home care, education of children, healthy life styles for family, instilling children the right ideals and values of life by being the positive role model for her children.

Facing Change
The key to successfully facing the changes in the society depends on flexibility and not on rigidity or conservativeness.  A flexible approach can help all mothers cope with the challenges of raising children in a changing society. Parents who try to build a wall around their families often find that the larger culture breaks in or that their children break out. And over permissive families that cut off their cultural roots altogether find themselves drifting without any values to anchor them. We need to be able to hold on to our core cultural and spiritual values but also stay open to the new things happening around us. It is important to choose which changes to accept and which to reject.


Spending Quality Time 
Attention is a basic need for children. In our struggling society where both parents are working either in the field, office or in some business, the priority is to provide material needs of the family. Parents hardly think about spending time with their children. Children need their mother’s companionship while growing up. It is very important for mothers (and fathers) to spend quality time with children when we mindfully listen to them, participate with activities that interest them and show them our love. Quality time implies interactions that are close, nurturing and lovingly responsive. It can occur at anytime spent together with a child- long or short. What’s special about this is that it is personal, exclusive time together when each child gets her parent’s undivided attention. This is a powerful way for a mother to connect with her children.

Mother as the most important role model
The mother is the primary role model for the child and her personality will be copied in many respects by her children – including her healthy and unhealthy habits. If a mother fails to provide her child with the essential habits and morals it needs then most likely the child will not develop into its full potential. In addition, it is up to the mother to teach the child through love so that they will grow up into a caring and responsible person. The ancient Authoritarian parenting method as well as Permissive parenting method of the 50s and 60s have been proved wrong- Assertive-democratic parenting method is found to be the best in this age. By being gentle but firm, she can guide the child.

Education: Mothers are strong academic role models for their children especially on daughters. First is the significance of an educated mother. The benefits of an educated mother transcends generations. The Telegraph, UK reports a study done during 1993 to 2006 on 43,000 teenagers which revealed that mother’s influence is the leading factor for children’s educational achievements. The educational achievements of fathers have less significant impact on their children’s academic accomplishments but the mother’s educational achievements have significant impact especially on their daughter.
 The sad trend developing in our tribal society is that our people are more conscious of latest fashion dress and gadgets than the quality of education we strive to provide for our children in this competitive world. Mothers’ role is very crucial in inculcating the importance of education and implant the mindset that the person’s worth depends on the professionalism, quality and character, not the outward appearance.

Apart from academic education, holistic education including emotional development, learning to build relationships in their lives, development of talents and passion in children, guidance in identifying strengths and weaknesses, resiliency and will power to face difficult situations in life will contribute towards success of the children as they go on to become great personalities. Holistic education of children will help them to live better lives.

Monitoring the mass media:  
Mothers should closely monitor the media programs their children watch, listen to and play in order to see if a program is appropriate for their age. Screen the items by checking the cover for horror, violence or adult (sexual) content, or watching them yourself ahead of time. Parents can watch TV with children and discuss what you see with them pointing to what are good and bad. For instance, if we talk about sex in a matter-of-fact way, it takes some of the thrill of mystery or discovery that so surrounds the subject.
Parents have to be ready to set the limit and learn to say no to certain programs not appropriate for them. Set time limit for every activity; physical activities, TV, music, Video games or Internet, study and household work. Never put TV or computer in children’s bed room but in the common room.

Instilling Environmental awareness: It is high time that we mothers in our society teach our children from an early age how to care for the environment, create positive attitude towards other living beings, introduce sustainable ways of living, conserving energy, exploring ways of recycling and keeping a clean environment.
Like any other behavior, if we demonstrate that we are aware of how our actions affect the environment, children will certainly pick up on it and try to imitate. This is because giving children the right foundation on environmental concerns will help them become better citizens of the world, as they will be encouraged to make the Earth a safer place to live for generations to come.

Instilling tolerance in a diverse society: Throughout world history, we have seen cruel acts of hatred and prejudice resulting in intolerance against other’s race and religion such as slavery and racism, Holocaust of World War II and recently terrorism. From these experiences, people are coming to realize the misery that intolerance can create in the world, and how important it is to promote tolerance and respect in this diverse global community today in order to live in peace. Tolerance means that one is free to adhere to one's own convictions and accept that others adhere to theirs. It means accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behavior and values, have the right to live in peace and to be as they are. It also means that one's views are not to be imposed on others. Most kids are going to school with people from different backgrounds. Parents have to know that it is very important for young generation to get along for their own educational advancement. Also, today's workplace is a pluralistic workplace. Tolerance is the virtue that makes peace possible and contributes to the replacement of the culture of war by a culture of peace.

Teaching gender Equality: In these changing times when both men and women are moving forward on equal basis, it is primitive to discriminate between boys and girls. Parents can do a lot of harm by reinforcing gender stereotypes or foster equality between future men and women by the way they bring up their children.

Words we use can reinforce or help reduce stereotypes when we say ‘being a girl you should get up early, remain silent, or you cannot do this or that’ ‘girls don’t play football or with toy cars,’ ‘boys don’t play with dolls’ or telling girls to fetch water or look after the baby while the boys are free to sleep away till noontime or to roam and play whole day. Instead, let them learn to work and play equally according to their capacity and interest. Today’s parents should practice gender equality at home by treating children equally regardless of their gender. In a generation with growing rate of violence against women, boys will learn to be treat women with equal respect when they grow up.



Inculcating the idea of true success:
Modern society is growing excessively materialistic and competitive. Moral and spiritual guidance may go down because of our busy life. In this fast-moving society, setting up and maintaining a family alter in our homes where the whole family meets around the Word of God to read, pray, sing, share problems and concerns will be one of the most difficult things for us to maintain but one that our children will follow.
Through our life examples, parents need to teach the value of hard work, integrity, dignity of labor and inculcate the value true success. We should know that success in life is more that accumulating material wealth. We need to raise our children with more positive ideals. Mothers have the opportunity to change the world by raising children with strong values beyond their own needs- cooperation, kindness, honesty, tolerance of diversity who will grow up to help others, strengthen human relations and bring about a better world. Living by these values will bring far greater pride and fulfillment than the superficial success of a highly paid job, huge building or a new luxury car.


Mothers as Individuals

Married women may be both wives and mothers, but we met must not forget that they are also individuals with needs of their own. There are unrealistic expectations upon mothers in which they have to be all things to all people. Tired mothers come home and are still expected to keep the house clean, cook meals and take care of every family member. With the change of time, all family members should contribute their part, including dads, in helping to make things work at home daily. Mothers are learning the as well as others. Today mothers are taking more time to care for their self in a lot of different ways.
The changing role of mothers should not be seen as a bad change, but one that promotes healthy and happier life styles for all family members. Mothers will always fill the role of mother, no matter how many changes in life occur. Let me conclude by quoting UN General Secretary, Ban Ki Moon’s message on the International Day of Families, 6th May 2009:
We face multiple challenges in our changing world, but one factor remains constant: the timeless importance of mothers and their invaluable contribution to raising the next generation. By rewarding their efforts and enhancing their living conditions, we can secure a better future for all.



Naga Youth and Culture


Lungsanliu
Culture is the way of life of a particular society or group of people, including patterns of thought, beliefs, behaviour, customs, traditions, rituals, dress, and language, as well as food, art, music, and literature. These shared patterns both identify the members of a culture group while also distinguishing those of another group.
Culture is not a static thing, but is always changing. Our Naga tribal culture, earlier an isolated traditional folk culture is now a complex mixture of many cultures and subcultures. There is no aspect of our tribal life which has not been touched by change. These changes affect all aspects of life-social, economic, physical mental and spiritual. The youth today are the product of many historical and cultural developments that took place in the past and of things happening around them today. They are the people that are most influenced by these changes.
The coming of the British rule, and along with it Christianity and Western education have changed our traditional tribal culture drastically. In spite of the many positive impacts like better means of livelihood, health awareness, diversified economic system; dispelling superstitious beliefs and fears, genna, sacrifices to numerous spirits, and eliminating the evil practices like head hunting, polygamy  etc., they have bankrupt our traditional tribal culture to a great extent.  The missionaries considered tribal songs, dances, celebration of various kinds, feasts of merit, drinking rice beer, Naga traditional house containing carving of animals, birds or human figure  as in direct conflict with Christianity and so these were slowly removed from the converted Naga Christian villages.  Christianity eliminated the morung (khangchiu and kailiu) system which was the centre of learning values of cooperation and responsibility, skills and music, and the tribal culture of breaking out into community singing and dance during big feasts. The missionaries also felt that if the newly converts were allowed to continue with their old practices like community singing and dancing, they might backslide to their indigenous religion.

Overjoyed with the liberative nature of the Christian gospel, the early converts and tribal evangelists uncritically embraced and disseminated these attitudes, maybe, even further than the missionaries. By the time the great revival took place in our land the Christian Naga psyche has been so brainwashed to consider traditional festivals, songs, dances and ornaments as taboo or ‘of Satan’ or “Raningmak mei” except for traditional dresses(phei and pheisuai).
Even in our faith expression as Christians, we have very little to call our own. As for Zeliangrongs, we sing to the tunes of Mizos and Kukis in our Lujaem during Christmas and New Year, etc; and Western hymns and gospel songs during worship services. Practices like giving a special number before the congregation that divides performers and audience during worship services was introduced to a culture where there was no such division during worship.  We lack creativity on our part in developing worship liturgy and preaching reflecting our traditional imagery and songs based on our beautiful folk melodies. We defy the creative abilities of God if we worship God by borrowing others’ culture and identity.
Till today, formal western education process continues to function as instruments for undermining our culture so as to blend the tribals more towards the European socio-cultural value system. Students are better versed in other’s culture and history whereas they are ignorant of their very own.  We cannot fully blame the younger generation for not knowing their roots today. They are a product of what has been infused upon them.

This trend has been reinforced by the influence of globalization which is accelerated by the mass media such as the TV, Film, videos, Newspaper, Magazines, DVDs, Internet, etc. Today’s youth are open to a world of opportunities unlike before. The positive aspects of globalization and the present information age are immense. In spite of the numerous avenues and changes, the media influences coming from US, Europe, Korea, mainland India and our neighbours are filling up our cultural vacuum. The violence, morality and stereotypes portrayed on TV are not always the reality as many of us believe and imitate. Along with gun culture, increasing rate of violence especially against women and degrading morality, the youths have imbibed a superficial sagacity of modernity by adopting the Western style of life as portrayed in the media. We live in two worlds – the tribal world that we belong to but partially estranged from, and the European-American-Korean to which we will never be able to fully become no matter what they eat, dress or how they behave. We have gradually become self-alienated and estranged from our indigenous roots leaving us ashamed or confused of our identity and sense of self.

Materialistic obsession for modern lifestyle, fashion and gadgets has made young people live extravagantly beyond their means or that of their parent’s income. After having a taste of the high and easy life in big cities or on the media, dignity of labour has lost its value among the Naga youth today. The youth consider it below their standard to do manual work and opt for easy life with easy money earned not out of their hard work. Unemployment and laziness lends many youth in depression which tends to result in drug abuse and alcoholism. The problems of insurgency, corruption, drug abuse, alcoholism and other evils are all interlaced. It is better to earn little out of one’s own hard work than get thousands of money by unjust means.
It is normal among youths to copy other cultures and pop stars. But when we try to become some other people or idolize them at the cost of rejecting and disregarding our own cultural identity by blindly aping other foreign cultures, it becomes a crisis. A tree cannot survive without its roots however beautiful it may be.

We may say that our situation today is a price of progress, but in a world of flourishing cultural diversity the loss of our distinctive tribal culture will lead to large-scale destruction on our identity as a people. Our distinctiveness will eventually be reduced to anonymity.
Youth are the inevitable pillar of a society as they are the bearer of old and new ideas. In these times, youth role is necessary to develop, interpret and pass on the cultural tradition of the society. The challenge is how to contextualize this process of change in our own tradition. We need the kind of education that foster the understanding of the links between land and person, between local heritage and global civilization - how to progress globally while maintaining our attachment to our tribal community and tradition. We can learn from the examples of  Japan, South Korea and Germany that were able to excel to such technological heights even after the devastating  2nd World War even as they held on to their rich cultural values along with hard work.
 This realisation is slowly expanding among the Naga Christian community.One example is the creation of gospel songs in traditional tunes. In the near future, we can envision all our expression of faith and worship, our community and personal life as a celebration our culture and adoration of the God who gave it to us.
It does not mean we should all go back to our half naked, head-hunting and primal way of life. We cannot fully regain what we have lost as many elements of our culture are irrelevant for us today. We do have customary laws that are oppressive to some sections of the society which we need to modify. We must refine and promote the good values in our traditional culture which are dignity of labour, community living, respect for nature, sacrifice, integrity, zeal for truth, respect for elders who at the same time need to listen to young voices, and equal respect for women.
Culture is always changing, refining and synthesizing. The youth are growing up in a diverse and multi-cultural world. Remembering that we all belong to one World, one Earth and one Humanity, we must learn to accept and embrace people of other cultures and faiths contributing to peace and harmony. But at the same time we need to rejuvenate and preserve the original cultural products, lore and history that distinguish us to give our identity. With justice as the measuring rod, we need to give space for new ideas and learn from other cultures; which will open our eyes to revitalize and make our culture stronger. What the Nagas and the world need today is a generation that grows up to have a high sense of commitment to the community and neighbour and to the world; a younger generation who are capable in all the faculties of modern life and yet can protect and uphold our identity.
References
“Culture,” Webster’s New World Encyclopedia, 1992.
 Agono Iralu, “The Impact of Culture…Identity”, in Morung Express, http://www.morungexpress.com/Perspective/81746.html
Naga by Blood “Naga identity Crisis: Causes & Suggestions”
Posted on Thursday, April 21, 2011 at 8:35pm ·
http://www.facebook.com/note.php?note_id=211224155574303&comments
U A Shimray, “Interrogating Contemporary Naga Youth and Social Change” A  Seminar Paper on Social Change organised by Tangkhul Kharar Yar, Bangalore [TKYB] and Tangkhul Katamnao Long, Bangalore [TKLB] on 2nd February 2008 at United Theological College, Bangalore.
Kansinglung Kamei, “A Biblical and Theological Concept for Mission in the Context of Nagaland- A call to Renewal”. A paper presented at the Nagaland Theological Colleges Association at New Life Bible College, Dimapur on November 19, 2012. Quoted by Yupangnenla Pongener, “Can Christianity be ‘Naganized’?” in Morung Express, November 19, 2011.
Tuisem Ngakang “Legacy Naga Lost to the West: Dilemmas & Challenges” Published On: Wed, Aug 24th, 2011 http://www.nagajournal.com/articles/legacy-naga-lost-to-the-west-dilemmas-challenges/6839






Impact of militarization and armed conflict on women



Impact of militarization and armed conflict on women
Kiphuina Newmai
Introduction
The problem of violence against women in the armed conflict situation or war is usually placed in secondary to the sufferings of men and is considered as the side effect of the process. The experience and the trauma that they had to go through is often ignored or neglected. Not only that, their contribution in trying to bring peace and justice is often met with disregard and their integrity is always questioned. There is a vast need to acknowledge that Violence against women is also human right issue and to realize that any form of violence is an attack on life. This article is an attempt to highlight the struggles and dilemma of the women in the armed conflict situation particularly applicable to the North East Region of India as a whole where armed military and para-military forces are specially empowered with Armed Forces (Special Power) Act. In this armed conflict situation, mostly the women and the innocent villagers are the victims of the cruel act of the military force in the name of counter insurgency. In most cases the atrocities took place in the remote villages where there are no facilities of transport, communication and hospital. There is no doubt that women are targeted both by state and non-state actors, and the non-state actors do commit atrocities. However, this article focused mainly on the atrocities committed by the Indian security forces.
In 1974 the United Nation Economic and Social Council’s Recommendation to the General Assembly with regard to the protection of women and children in emergency and armed conflict reflected deep concern over the suffering of women and the civilian population:
All effort shall be made by the States involved in armed conflict, military operation in foreign territories and in territories still under colonial domination to spare women and children from the ravages of war. All necessary steps shall be taken to ensure the prohibition of measures such as persecution, torture, punitive measures, degrading treatment and violence, particularly against that part of the civilian population that consists of women and children… all forms of repression and cruel and inhuman treatment of women and children, including imprisonment, torture shooting, mass arrests, collective punishment, … committed by belligerents in the course of military operation or occupied territories shall be considered criminal.[1]
After many years since that UN Recommendation was adopted, women and children continued to be the overwhelming majority of civilian victims of armed conflicts. In 1998, an incident took place in Bishnupur district, Manipur where nine people were killed, three of them young women and two other minors the youngest was a one year old girl.  In the retaliation at Tonsen in 1999, out of nine civilian shot more than four were minors and one of them a girl. Farida Begum aged fifteen who died on 26th November 1997 had a child on her back when she was detain and shot by the Rajputana Rifles, and other young girls were injured in the same incident. Nor have women and children been spared from detention, ruthless interrogation and severe beating at the hand of the security forces. In March 1995 the 32nd Assam Rifles detain eleven years old girl at Yairipok and interrogated her in their camp who committed suicide two days after the Captain in charge broadcasted the girl’s interrogation at a public meeting. A fifteen years old girl also committed suicide after she was frisk and sexually harassed by personnel of the 12th Grenadiers at Jiribam. There are other instances of minors who died in custody.[2] These cases show that minors are targeted and even single out as suspect.
 Women are positioned differently in the situation of armed conflict depending on community and family affiliations. However all women are discriminated irrespective of what role they play in the conflict. The only difference is the dimension of violence. Women are placed in the following manner in the armed conflict situation. 
1.      Women relatives of armed activists: mother, wives, sisters, daughters and partners of armed activist or armed personnel, who are in the struggle by choice or otherwise, are impacted upon in the same way. They are also especially targeted by the state.
2.      Women relatives of state armed forces: mother, wives, sisters, daughters and partners of the police, armed personnel and targeted state officials and others, who have no choice in being part of the conflict and who often remain the forgotten and invisible other category
3.      Women militants or combatants: women who are actively involved in the struggle, (a) by choice, (b) through coercion, or (c) who have become part of the struggle because of circumstances.
4.      Women as shelter providers: women who provide food, shelter and labour (as partner) to the combatant, either as sympathizers or through coercion, and are extremely vulnerable either way.
5.      Women as victims of sexual and physical abuse: Mostly uninvolved, innocent civilian but could also be from any of the other categories, belonging to any age group, and targeted by both State and non-state abusers. 
6.      Women as peace negotiators: Women leaders who have taken the initiative are not always supported by the community and extremely vulnerable to suspicions and attacks by all factions of non-State actors as well as State actors.
7.      Women’s rights activists: Women activists, who raise critical questions on issues relating to decreasing democratic spaces, political violence, increased control over women’s bodies and bodily integrity of women, are extremely vulnerable. In raising alarming questions about society, about communities, families and about norms and attitude, these women are often targeted in menacing ways both by the State and by non-State actors, directly or indirectly.[3]
1. Rape of Women in War/ Armed Conflict
The most prominent form of women’s participation in war remains as victims. Awareness is growing that violence against women in armed conflict is often a conscious policy, not an incidental by-product. Elizabeth G. Ferris quoted Susan Brownmiller argument that “rape and war go hand in hand.”[4] On 30 Sep. 2007, During the follow up action of ambushed by insurgents, the troop of 21 Assam Rifles went rampage in the villages of Manipur, beating, kicking, abusing and molesting large number of villagers in the most inhuman manner. And a Manipuri speaking troop is said to have shouted, “We will shoot you in your private part. Come out all the women. We will rape you.”[5] This is clear evidence that rape is a deliberate act. History also tells us that military aggression has always been accompanied by rape and other forms of sexual abuse. When the Japanese imperial army invaded China and South East Asia between 1930 and 1945 Japanese soldiers not only raped the women in their path of conquest, but carried away many thousands of young Korean as “battlefield prostitutes.”[6]
The girls are said to be the age from 12-17 years. They were forced to provide sex to Japanese soldiers who wait in line for 60-100 times in weekends. This is a gross violation of the woman’s human right and humanity as a person.[7] The United States Army in Vietnam in 1960s and 1970s was no better behaved than the Japanese army during the II World War. Yayori Matsui said that their testimony to the rape of village women during their “search and destroy” missions, and accounts of purchasing prostitutes in Saigon[8] are painful reading. It produces immense anger at both the intrinsic racism and sexism that are always present.”[9] In Elizabeth G. Ferris observation, the hundreds and thousands of rape victims were not side effect of the war, but part of a deliberate policy to demoralize and humiliate the enemy.[10]
2. Women as the Undefended Civilian
Rape torture and killing are not the only horrors suffered by women in times of conflict. Most women’s experience of war is not as combatants or activist but civilians caught in the cross fire. It is reported that in the First World War, some five percent of casualties were civilians, by Second World War; estimates are that this increased to 50 or even 75 percent. In the contemporary wars, casualties are over 90 percent civilians. In other situations where governments are repressive and human rights violation widespread, women are victims. They are imprisoned, tortured and killed for their political activities or simply to intimidate their male relatives or colleagues. Thus women might be abducted in order to pressure her husband or father or brother or son to turn in.[11] While exact figure is hard to find, it is obvious that what Jeanne Vickers said in her book Women and War, holds true for North East India, that the percentage of civilians killed or disabled in warfare is climbing sharply, a significant majority of these being women and children.[12] Many women in Manipur are victims of such cross fire whether fake or real.  The case of Rubina, a five month pregnant women, who was killed in allege fake encounter[13] was one of such widely published incident.
3. The Double Burden for Women
Left to sustain the family and endure the loneness and vulnerability of separation, women suffer great hardships in wartime. They and those they care for, may be killed or injured in ethnic fighting or civil disturbances in spite of being innocent bystanders. Their house may be damaged or they may flee from home in fear of their lives, dwindling food supplies and hungry children exacerbated tensions. The loss of husband, father, sons and brother, who are killed in battle, is added to the longer-term suffering and further deprivation. Often defenseless against invasion, women can find that armed conflict means rape and other forms of abuse by occupying troops, as well as loss of the means of livelihood. Rural women must carry additional responsibilities while their men folk are absent, left to tend both their farms and domestic needs, and many have been the cases in which women farmers have lost their crops first to occupying troops and then to their own.[14]
Physical, sexual, and psychological violence, power, and abuse frequently coincide, but need not always do so. The very threat of violence may be more intimidating than actual physical violence and function to instill fear and insecurity in women’s lives. Atrocities are one of the crucial mechanism by which women are forced into subordinating position compared to men.[15] Women’s suffering from violence against their family members and communities has been one of the main motivation forces for women’s organizations. While both mothers and fathers grieves over an imprisoned child or a disappeared spouse, in culture where a women derives her identity from her role within her family, such a loss may be deeper for a woman than man, for she has lost not only a loved one but also part of her reason for being. In societies where women’s status and welfare depends upon their relationship to men, widows are often left without means to provide for themselves and their children and many were concurrently widowed.[16]  Women in this position are doubly punished.
4. Result of War on Women
Wars have other consequences for women. Elizabeth Ferris take note of Rick Ritter report of considerable evidence that man who returns from wars are more likely to be violent towards their wives.[17] As one author writes, militarism and violence against women are inextricably linked. Military spending not only creates an economic injustice for women, it supports the ethic of violence against women.[18] Women also take up arms to end colonial rule or to participate in wars of liberation or partisan which are often the consequence of people’s lack of basic necessities as well as an attempt to gain freedom from oppression. They have been terrorist, or freedom fighters, depending on one’s perspective.[19] This is true in the case of women in the Northeast and particularly in Manipur where the Indian Government is regarded as the extension of colonial rule, but even in this field they are discriminated, particularly in decision-making.[20] They are generally used in non combatant purposes like medics, public relations, couriers, extortions, administrative duties, etc.[21]
5. Consequences of Armed Conflict on Education of Women
The education of the girl child is curtailed either for security reasons or due to the fact that the schools in the vicinity have been taken over to house the armed forces or were destroyed. When children had to travel long distance, girls are more likely to stay at home and girls disabled, disfigured or mentally affected by the crises were likely to be kept at home.[22] The loss of educational opportunities to the girls has the long-term effect of increasing her vulnerability to exploitation. For the loss of education is also the loss of a chance for a better life in the future. The loss of education also inhibits or obstructs women’s participation in decision making bodies. While personal security is the excuse given for curtailing a girl’s education, it is not a concern when it comes to women playing their stereotypical work patterns, which makes them more vulnerable to violence and attacks by rival groups.[23]
6. Psychological Traumas
The psychological trauma associated with rape, sexual violation and with the loss of disappearance of family members lasts much longer even after peace returns. While the consequence of sexual violence are physical, emotional and psychologically devastating for women victims, the survivors of such violation have the burden of silently coping with these post trauma stress almost without any kind of support. It manifests itself as a deep breakdown of the individual and feelings of shame and humiliation that are especially strong. The psychological and emotional scars carried by the victims and survivors of armed conflict are invisible but the trauma they face is real.[24] Many women cannot stand the sight of men in uniforms (armies), loud noises, screams, gunshots or exploding sounds like crackers etc. they are also scared to go out/be alone.[25] The psychological trauma that the sexually abused women suffered is echoed through the “comfort women”. They talk of recurring memories which continually haunt and hinder them from living in peace. Because they were molested some women were left behind by their husband and children and ostracized by their friends and relatives or society as a whole who didn’t understand their plight. Most of them kept their experiences private secrets thus suffering shame and trauma alone.[26] The plight of sexually abused women can be drawn parallel, even if the context may be different, from what one such woman said:
It was not much of the physical but of the mental agony I underwent that hurt me most. …but when I went home … my husband treated me like I have a contagious disease. And then my relatives also looked down on me. My husband separated my children from me … they refuse to recognized me as their mother. … I think I endured and lived because I wanted to see my children again. … I lived a hundred deaths. … treated me brutally as if I was a machine. But it was also the same when the war was over and I had to go back to a society cold and disdainful of me, especially my relatives who knew of the ordeal I underwent.[27]
Flavia Agnes said that, while it is not possible to remove the trauma of rape, at least it is within the means of the family and community to change their attitude towards the victim.[28] If the society is willing to change its attitude towards such victims then the pain that such victims had to carry will definitely be lighten to a great extent.
7. The Consequence of war/ Armed Conflict on Women’s Health
Most of the suffering women had endured during war or conflict is rape and sexual harassment. Sexual harassment is a long term erosion of a victim’s mind, body and spirit. Although it can be expressed in a variety of ways, sexual harassment victims experience intense anger, often overwhelming and seemingly uncontrollable. Because it is unsafe to address these feelings the anger is often stuff or turned inward. Thus a myriad of physical problems, dysmenorrheal, sleeplessness, migraines, headaches, weight changes and even cancer is said to occur in the victims.[29]
 Violence also affects the women’s sexual and reproductive lives. Violence obstructs women’s ability to protect themselves from HIV and other STDs. While pregnancy should be a time when health and well being of women is especially protected, survey referred by Lori L. Heise, suggest that pregnant women are prime targets of abuse. The studies also indicate that women battered during pregnancy run twice the risk of miscarriage and four times the risk of having low weight baby.[30] Research also indicates that 50 to 60 percent of women who are raped experience severe sexual problems, including fear of sex, problem with arousal and decrease sexual functioning.[31] Rape victim may also experience symptoms usually associated with extreme fear, such as pounding heart, shortness of breath, or dizziness and changes in appetite.[32] Women had to bear series of consequences that militarization had brought upon them. However their experience have been sideline from the cases and are not given due concern. The long suffering they had to endure has not been taken into account. Therefore they are left to endure and deal with the pain and suffering alone.
Conclusion
The UN declaration on the protection of women and children in emergencies and armed conflicts should be a basic standard for the treatment of women and children in northeast region of India where AFSPA are positioned. In 1998 over thirty of Amnesty International’s women’s and children’s group  wrote formally to the central and State Governments calling on them to take immediate steps to prevent sexual torture of women and children to investigate cases of rape by armed forces and to prosecute those responsible.  But sadly there is little indication as yet that either UN conventions or appeals by national and international bodies are being taken seriously in northeastern region of India.
The oppression of women in the context of militarization like all oppression has its root pointing to the objectification, domination and exploitation of both mind and body. Women’s bodies are treated like an item to be used and disposed off at will. More threatening is that they are treated as sex objects to be used whenever, wherever and however the armed person chooses to. Women’s body is used for intimidation and to create terror among the people and to serve as warning and revenge to their opponents and to humiliate them and curbed their aspiration. Militarization is one of the reasons for the growth of female headed households. In the conflict situation such as in north eastern region of India, war, aggression, violence and traditional values go hand in hand and further reinforce the notion of patriarchy. As long as patriarchy remains as all pervading concept in a given social system, the status of women will remain more or less the same although the variables leading to their status may differ. The region have to come out of this armed conflict situation first to be able to concentrate and understand how oppressive and gender insensitivity dwells in the state.
 Despite the hardships, women continue to assume the key role of ensuring family livelihood in the midst of turmoil and destruction and were particularly active in the peace movement at the grassroots level, cultivating peace within their communities. They try to bring peace between warring factions by negotiating the two parties in spite of the risk involve for their lives. They have become a significant voice in confronting the major question of peace and security.  
 Liberation is not merely granting of power as a status or privilege, but it entails mutual change and growth both in men and women. There is a dire need for alternative understandings of suffering within the Christian tradition. When suffering is understood as punishment for personal sin, women who are victims or survivors blame themselves for their attacker’s actions and forgive the attackers, embraced their suffering like Christ, or reject their faith. None of these options has to do with real healing. It is not acceptable to blame the victim, nor is it acceptable to tell the victim or survivor to embrace her suffering as a sign of her faith. Christian response to the suffering can be expressed in two ways: justice and love. When suffering happens as a result of systematic evil, then Christian are called to fight against injustice, to resist evil, to attempt to liberate the suffering ones from that which is oppressive.

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Nayak, Ramanath, “Armed Conflict and Its Impact on Women: Field Experience from Assam”, Women’s Links, 15/ 4, October-December 2009.
 The Sangai Express July, 23, 2009.


Impact of Militarization and Armed Conflict on Women - Kiphuina Newmai





[1] Jeanne Vickers, Women and War (London & New Jersey: Zed Books, 1993), 35.
[2] John Paratt, Wounded Land (New Delhi: Mittal Publication, 2005), 186-1888.
[3] Roshmi Goswami, MG Srekala, Meghna Goswami, Women in Armed Conflict Situation, (Guwahati: North East Network, 2005), 18-19.
[4] Elizabeth G. Ferris, “Women as Peace Maker”, in Aruna Ganadason, Musinbi Kanyaro and Lucia Ann McSpadden ed.,  Women , Violence and Nonviolent Change (Geneva: WCC Publication, 1996), 8.
[5] Ms Ibechaobi Devi, Secretary of Meira Paibi, The Sangai Express, 2 November, 2007. Recorded by Hemo Singh, 212.
[6] Yayori Matsui, “Violence against Women in Development, militarism, and Culture”, in Ursula King, ed., Feminist Theology From the Third World: a Reader, (London & New York: SPCK, Orbis Books, 994), 129.
[7] Maria Angelica G. Layador, “Cry for Justice: Pilipino and Asian Comfort Women Speak Out”, War Crime on Asian Women: Military Sexual Slavery by Japan During World War II, edited by Dan P. Calica & Nelia Sancho (Philippine: The Task Force of Filipina Victims Of Military Sexual Slavery By Japan,1993), 2.
[8] Now it has changed its name to Ho Chi Minh City.
[9] Yayori Matsui, “Violence against Women in Development, militarism, and Culture”, 130.
[10] Elizabeth G. Ferris, “Women as Peace Maker”, 8.
[11]  Elizabeth G. Ferris, “Women as Peace Maker”, 8-9.
[12] Jeanne Vickers, Women and War, 23-24.
[13] “BT Road Shoot Out: JAC Demand Judicial Enquiry”, The Sangai Express July, 23, 2009.
[14] Jeanne Vickers, women and War, 18.
[15] Corinne Scott, “violence Against Women/women Against Violence”, Feminist Theology: Perspective and Praxis, ed., Prasanna Kumari, (Chennai: Gurukul Summer Institude, 1998), 340.
[16] Jeanne Vickers, women and War, 25.
[17] Elizabeth Ferris take note of a counsellor’s report from , Cf. Rick Ritter, “Councelling Vets Who Batter”, in Daring to Change: Perspective on Feminism and Non-violence (New York: Wars Resisters League,1985, that about one third of the US Vietnam veterans seeking counseling from his centre were involved in violence against women. Of the veterans who were married before going to Vietnam, almost 40 percent were divorced within six months of returning home.
[18] Elizabeth G. Ferris, “women as peace Maker”, women , Violence and Nonviolent Change edited by Aruna Ganadason, Musinbi Kanyaro and Lucia Ann McSpadden (Geneva: WCC Publication, 1996), 9.
[19] Jeanne Vickers, Women and War, 19.
[20] Roshmi Goswami, MG Sreekala, Meghna Goshwami, Women in Armed Conflict Situations, 97-99
[21] Hemo Singh, Manipur Imbroglio, 147-148.
[22]Ramanath Nayak, “Armed Conflict and Its Impact on Women: Field Experience from Assam”, Women’s Links Vol.15, No. 4, October-December 2009. 19.
[23] Roshmi Goswami, MG Srekala, Meghna Goswami, Women in Armed Conflict Situation, 109-110.
[24] T. Arenla Ao, “A Theological Reflection on Atrocities of Naga Women In Armed Conflict”, in Limatula Longkumer, ed., No More Sorrow in God’s Garden of Justice, tribal women doing Theology, women’s studies series No. 4, (Jorhat: Women’s Dpt. ETC,2007), 29-30.
[25] An interview with Gaibamliu and Kaigamang Gangmei, witness of Tabanglong the incident 2000, Tamenglong 11th Jan 2010.
[26] Dan P. Calica & Nelia Sancho,eds., War Crime on Asian Women: Military Sexual Slavery by Japan During World War II, (Philippine: The Task Force of Filipina Victims Of Military Sexual Slavery By Japan, 1993).
[27] Dan P. Calica & Nelia Sancho,eds., War Crime on Asian Women, 48-50.
[28] Flavia Agnes, “The Anti-Rape Campaign: The Struggle and the Setback”, in Chhaya Datar,ed., The Struggle Against Violence (Calcutta: Mandira Sen for Stree, 1993), 149.
[29] Barbara Chester,” Sexual Harassment: victims Responses”, in Mary D. Pellauer, Barbara Chester, Jane Boyajian, eds., Sexual Assault and Abuse:  Hand Book for Clergy and Religious Professionals (New York: HarperSanFracisco, 1991), 165-166.
[30] Birth weight is a powerful predictor of a child survival prospects in the first year of life. Lori L. Heise, “Violence, Sexuality, and women’s Lives”, in Roger N. Lancaster, Macaela Di Leonardo, eds., The Gender Sexuality Reader (New York & London: Routledge, 1997), 415.
[31] Lori L. Heise, “Violence, Sexuality, and women’s Lives”, in Roger N. Lancaster, Macaela Di Leonardo, eds., The Gender Sexuality Reader (New York & London: Routledge, 1997), 420-421.
[32] Mary P. Koss, Mary R. Harvey, The Rape Victim: Clinical and Community Interventions, II ed., (London, New Delhi: Sage Publications, 1991), 173.