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 in 20th Century were women who were believed to possess power and were looked upon to guide the people.[35] Rani Gaidinliu was a religious reformer and a prophetess. From the very beginning of her career, she claimed that Tingkao Ragwang (Supreme Being) had revealed to her and Jadonang a reformed religion that later came to be called “Heraka”. She was not only a leader of her people but also the prophetess of the reformed religion.[36] North Cachar Hills in 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, Seventh Day Adventist, Presbyterian Church of India, etc.[38] The Rongmei Baptist churches in the three states of Manipur, Nagaland and 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, Kohima for a term. She is the first and only woman so far to serve as associate pastor among the Rongmei Nagas.[42] The stories of women serving within the Churches may be another story but the inclusion of women in these posts gives a better picture than that of RNBA.
. The Rongmei churches in Assamcome 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.
Local Church Level: At the local church level, the highest governing body of the Baptist Churches is the Deacon Board. Women are not included in this body nor represented in the various committees of the church. Emmanuel Baptist Church in Tamenglong, Manipur is the only church to have appointed a woman deacon for one term. She was included in the decision making body but was not allowed to serve the sacraments during Holy Communion.[44] No woman has served as Church Secretary in the RNBA churches. When people think of appointing a Youth President or Secretary, Sunday School Superintendent or Director of Vacation Bible School (VBS) they think of men for these posts. In almost all departments or committees of the church women are usually given only the post of Finance Secretary. Only when they cannot find suitable men for the post do they choose a qualified woman. “…churches have begun to reluctantly appoint women … that, over the years there has been gradual acceptance of women’s leadership”.[45] For the first time, Tamenglong Baptist Church which is the biggest Rongmei Church, has appointed two women to the posts of Youth Worker/ Director and Sunday School Superintendent.
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
Imchen, Narola. Women in Church and Society: The Story of Ao Naga Women. Jorhat, Assam: By the Author, 2001.
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, Aram. “Rani Gaidinliu”. In Ruangmei Lu Di. Edited by Ajuna Pame.Imphal: RLP, 2009.
Pamei, Dichamang. Liberty to Captives, A ZBCC Platinum Jubilee Publication Tamenglong: n.p., n.d.
Pamei, Ramkhun. The Zeliangrong Nagas: A Study of Tribal Christianity (New Delhi: William Carey Study and research Centre, 1996
Yeptho, Juliet. “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.
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 BaptistChurch, Kohima,(1995).
Interviews and Correspondences
G. Gaingam and Ringthim R. Panmei. Dimapur.Correspondence, 15October, 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, Manipur. Interview, 4 January 2010.
Kahmei, Chingmunliu. Ragailong, Assam. Interview, 7 January, 2010.
Pamei, Azanliu. Ex. Women Secy. RNBA. Tamenglong. Interview, 3 January, 2010.
Panmei, Hasina. Ujjan Tarapur, Assam.Correspondence, 10 January 2010.
Riamei, Lungdapou. Youth Secretary, RBAN. Zalukie, Nagaland. Correspondence, 16 January, 2010.
R.Panmei, Blessington. Missionary. Ujjan Tarapur, Assam. Correspondence, 16 January 2010.
Zinlakpou,A.K. Village Elder. InreanglongVillage, Manipur. Interview, 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 DepartmentETC, Jorhat on 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. Gangmumei Kamei, Jadonang: A Mystic Naga Rebel (1997; 2nd ed., Imphal: Published by the Author, 2002), 67. Quoted by Elungkeibe 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.
[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 to Captives, A ZBCC Platinum Jubilee Publication(Tamenglong: n.p., n.d.), 39.
[8] Interview with Namdihiamliu,and Lungbinlakliu ,above 75 years, January 4, 2010 at Inrenglong Village.
[9] Dichamang, Liberty to Captives, 41.
[10] Interview with Chingmunliu, Ragailong, Assam on 7th January, 2010.
[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 to Captives, 41.
[14]Thuanliang Gangmei ed., “Women in RNBA”, 65.
[15] Dichamang Pamei, Liberty to Captives, 42.
[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: By the Author, 2001), 90.
[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 to Caaptives, 53-56.
[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.
[43] Blessington R.Panmei, Missionary, Correspondence, Ujjan Tarapur, Assam, 16thJanuary 2010.
[44] Silas Gonmei, Correspondence, 26thJanuary, 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 to Captives,43- 44. cf. Ramkhun Pamei,The Zeliangrong Nagas,100.
[51] Dichamang, to Captives, 44.
[52] These are common experiences of most Rongmei families as observed by the author.
Source:
http://communicatingtoempower.blogspot.in/2016/03/role-and-status-of-rongmei-naga-women.html?m=1
Rongmei Encyclopedia 