Equality as Tradition: Women's Role in Naga Society

Author(s): U. A. Shimray
Source: Economic and Political Weekly, Vol. 37, No. 5, Money, Banking and Finance (Feb. 2-
8, 2002), pp. 375-377
Published by: Economic and Political Weekly
Stable URL: http://www.jstor.org/stable/4411678
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improve the explanatory power of equa- years. During these years banks wereare comparable to other emerging markets.
tions and could be very useful in forecast- permitted to deviate from standard normsThat only tells us that the Indian market
ing but the quantitative significance of (viz, the Chore Committee) in computing is as efficient as markets in other countries,
other variables, particularly policy vari- but the question of efficiency per say
the working capital requirements and banks
ables, remains limited. For example, in the also started extending term credit while remains to be answered. These remarks
equation explaining the behaviour of real companies had better access to the capital
however do not undermine appreciation of
broad money (RM3), the coefficient of market as an alternative to bank loans. the attempt made in the report to study the
lagged RM3 is 0.6 while that of real GDP Hence one would expect weaker links
efficiency of the financial system. It is
is 0.84 and the coefficient of interest ratebetween bank credit and indices of output.
hoped that the attempts in this report will
is 0.005 (IV-19). Different equations have have a catalytic effect on future research
As regards efficiency of capital markets,
been estimated in different forms but there the report concludes that Indian marketsefforts in this area. IM
are instances where similar forms would
have enhanced the usefulness. For example,

Equality as Tradition
equations explaining saving and invest-
ment are estimated in terms of saving ratio
and original values respectively (1-7, 111-9).
If both these equations were in similar
forms, comparison of the impact of real Women's Role in Naga Society
interest rates on saving and investment
could have become more straightforward.In the classless, casteless Naga society, women have traditionally
The concept of threshold inflation seems
to have been derived in the context of a
enjoyed a high social position, with a pivotal role in both family
closed economy. In the open economy and community affairs. In the 'modern' milieu, with the insidious
context, threshold inflation could also influence of drugs and violence, Naga women's organisations have
depend on inflation levels in other (tradingtaken the lead informing social movements for peace and
partner) countries. Whether the computed
threshold level of inflation for India at 5
revitalising customary laws.
per cent is suitable when inflation in major
developed countries is stable at 2/3 perU A SHIMRAY and rongmei) fall under the administration
cent is an important question. of North Cachar Hill district of Assam.
The report has identified rigidities in T he Nagas consist of about 40 sub- Naga groups like tarao, thangal, poumei,
interest rate determination due to admin- groups and are considered to be onekharam of Manipur and kalya konguyu of
istratively fixed interest rates on small of the biggest communities inhabit- Nagaland are not recognised as scheduled
saving and provident fund schemes pre-ing the Indo-Myanmar frontier. Naga coun-tribes by the government of India.
venting smooth (downward) movements. try is sandwiched between the Brahmaputra A majority of the Naga population lives
But it is also true that the short end of the valley of Assam in the west, the lowerin villages. The Naga village is a well-
spectrum of interest rates is managed byHimalayas in the north, the Chindwin riverdefined entity having its own village land
RBI through the mechanism of repo and of Myanmar in the east and Imphal valleywith distinct demarcation. The units of this
reverse repo rates and the recently intro-of Manipur in the south. Numbering overstructural village system consist of house-
duced liquidity adjustment facility. Thetwo million, the Naga population inhabitsholds of different clans. The village is held
current level of call money rates (6-7 perthe contiguous Naga hill ranges (Patkai,together by social, economic, political and
cent) seems to be one of the objectivesSaramati, Japfu, Shiroi Kashong and oth-ritual ties. The Naga village has its own
pursued by RBI. Domestic interest ratesers.) Today the Naga population has beenidentity, but not in isolation. Different
should reflect anticipated exchange ratedivided among four states of India, namely,Naga villages have complementary inter-
changes. If domestic rates fall due to highNagaland, Manipur, Arunachal and Assam,dependence relationships socially, eco-
liquidity the correction could be throughand the upper Sangaing division of nomically and culturally. Indeed, the
export of bank funds with attendant effects Myanmar. The Nagas belong to the Mon- Naga village system and its functions are
on exchange rate movements. Thus thegoloid stock and speak Tibeto-Burman. a very important source of their tradition
objectives of monetary policy in terms of As per the Census of India (1991), theand culture.
interest rates and inflation would dependgovernment of India listed the following The Naga lifestyle demonstrates its depth
on both domestic and external factors. Naga groups as scheduled tribes. In of ecological knowledge and rich social
The report also includes an interestingNagaland, the 17 Naga groups are angami,and cultural norms. The economy depends
ao, chakhesang, chang, chirr, khiemnungan,on the surrounding natural ecology. Most
chapter wherein the question of efficiency
of the financial system in the allocationkonyak, lotha, makhori, phom, rengma,of the population still consists of subsis-
of funds is examined. It is quite interesting tence cultivators and the main economic
sangtam, sema, tikhir, yimchunger, zeliang
to notice the positive correlation between and pochury; in Manipur the Naga groupsactivities are shifting cultivation (also
bank credit and output indices in manu- are anal, chiru, chothe, kabui (includingknown as 'jhumming') and sedentary
facturing industries. The level of bank puimei), kacha Naga (zeme and liangmei), terraced cultivation. Hunting, fishing,
credit would depend on both volume andkoireng, lamgang, mao (including poumei),pottery, basketry, blacksmith and forestry
prices of raw material or final output. What maram, maring, monsang, moyon andsupplement it. Over 70 per cent of the
is more surprising is that the degree of tangkhul; in Arunachal Pradesh the NagaNagas are still engaged in primary activi-
correlation and value of credit elasticitygroups are tangsa, wancho and nocte. Some ties. The traditional way of life of the
has improved for several industries in recentof the zeliangrong Nagas (zeme, liangmeiNagas is one which, to a large extent, can

Economic and Political Weekly February 2, 2002375

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be said to have been economically, so- and measure the trunks of trees in order range and peak bear a legend and a story.
cially and ecologically sustainable for to determine the richness of the soil fer- Many women in more civilised parts of
thousands of years and, as such, its value tility of the area. Such knowledge is needed India may well envy the women of the
must be recognised. in order to sustain their livelihood. This Naga Hills their high status and their free
Not only the Nagas, all the indigenous and happy life; and if you measure the
traditional knowledge has been passed
cultural level of a people by the social
people of the world enjoy an intimate down from generation to generation.
position and personal freedom of its women,
relationship with nature. The belief system Inter-village head-hunting was very com- you will think twice before looking down
of the indigenous people holds the earth mon in Naga society before the advent of
on the Nagas as 'savages' [Haimendorf
sacred. The culture and lifestyles that 1939:101].
colonisation. It has been recorded in Naga
evolved around them led them to treat oral history that human sacrifice in the form The rigid hierarchical structure as in
nature as sacred and not to exploit theof the enemy's head is often made before Hindu society, based on caste and class,
natural resources without concern for theircultivation of virgin land hummingng. This is non-existent in Naga society. In spite of
sustainability. The spiritual, cultural, socio-
was done to please the gods of paddy/farm its vibrancy, the Hindu class/caste system
economic and ecological settings are sym-
for a good harvest. They believed that if has not seeped into the Naga social system
biotically interconnected and comple-human heads were not offered, the spirit so far. The Naga society is casteless and
of the mountain would harm those who
mented each other. Indigenous people view classless. It has a marked sense of equality
cultivated the land. British Christian mis-
the natural surrounding and its beauties based on community participation irre-
often tinged with a conviction that the land
sionaries removed the superstitious beliefspective of gender. In social, cultural and
with which they are deeply associated is and also the compelled Nagas to abandon religious matters, all have equal rights. In
imbued with the spirits of their ancestors.such practices. In agricultural practices, some communities women enjoy a higher
Quoting the anguished words of Chief the rituality concept of 'fertility' is con- position than men. Indeed, the Nagas have
Seattle, when, in 1854, he was asked by
sidered a very important rite. It is a force the most unprejudiced social organisation.
Washington to sell the land: "How can you
or quality which can be transformed into Naga society, by all considerations, is still
buy or sell the sky, the warmth of the land?goods (food and drink at feast) in order a traditional society, although the impact
The idea is strange to us. How do you own to produce more fertility. In other words, of Christianity, education and urbanisation
the freshness of the air and sparkle of theit is life force, prosperity and potency. have resulted in considerable changes.
water, how can you buy them? Every partHowever, such practices have changed due By tradition, Nagas follow patriarchal
of this earth is sacred to my people. Everyto the proselytisation by Christianity. To- social norms, which, however, are not
shining pine needle, every clearing and day, a majority of the Naga population reflected by notions such as the "birth of
humming insect is holy in the memory and follows Christianity. a male child being auspicious, man as the
experience of my people...Whatever befall bread earner and protector of the society".
the earth befall the sons of the earth". Naga Women in Society Although the concept of preferences may
For the Nagas, the use of forest land vary from individual to individual, many
underlies all other aspects of their society. Unfortunately, many of the present Naga parents prefer their first-born child
The Nagas are dependent on the land and generation, 'educated' Nagas do not under- to be female.
natural environment in which they live and stand the old beliefs and their philosophy. As Naga society is patriarchal, the father
work. To aid such interaction and depen- Instead, the current philosophy is adopting is the head and only male members of the
dence, they learned to interpret the signs the 'white man's' beliefs system, accord- household can inherit the family ancestral
of nature, thereby developing their socio- ing to which man was created to dominate property (read agricultural land). No female
cultural ethos. This has been well recorded and control nature. But this concept is can inherit the family landed property,
in folk songs and folk tales. The local know- alien to the Nagas. In fact, land and natural except in some exceptional cases where
ledge system, culture, forests and economic endowment is the foundation of Naga landed property is given to the daughter
activities are supportive to each other. society and culture. Nevertheless, the land as a marriage gift. However, no ancestral
Worship of nature, superstitions about provides them an important element in its property can be given to the daughter(s).
nature and respect for nature is manifested psychological security, its sense of be- In case there is no male in the household,
by a sustainable way of utilising natural longing and its roots. Therefore, the Nagas the property goes to the nearest among the
resources. They see their life as intricately from generation to generation have evolved clan members [Shimray 1985]. Recently,
woven with nature. The land of the Nagas their own ways of use of land forging some parents have started giving immov-
is more than just a habitat or a political bonds of great strength with the physical able properties such as agricultural land
boundary: it is the basis of their economic landscape. The Nagas' social and cultural and house to their daughter(s). Such prop-
system and cultural identity. The symbi- ethos is manifested by ecological adapta- erty should be not a part of the household's
otic relationship with nature is represented tion to a high degree. Within this concept, ancestral property that has been passed
through their socio-cultural norms; for the Nagas have been able to adapt their down the male line. But the properties
instance, the folk songs and rhythm of culture and livelihood to the norms of the either bought or acquired by the parents
dances manifest their relationships with natural environment. themselves can be transferred to their
nature. As mentioned above, shifting culti- For centuries, the Nagas lived indepen- daughter(s). This customary practice still
vation is one of the main economic sources dently and enjoyed sovereignty over their ter- continues in Naga society. The fact is that it
and also one of the oldest practices in Naga ritory. The world of Nagas is a self-con- is basically founded on the ethical philoso-
society. It involves keeping a constant shift tained social and community life, with strong phies that served to guide Naga society.
cycle, paced enough to replenish fertility traditional consciousness in every social, A Naga mother has no less significant
without disturbing its natural web of political and economical aspect. Nagas once role to play in the family. Most of the
biodiversity. For instance, in searching for settled in a place seldom moved. And the domestic affairs are in the mother's hands.
a newjhum site, the Nagas usually observe mountains, hills, ridges and ranges or rock, The Naga mother of the household is the

376 Economic and Political Weekly February 2, 2002

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first to rise, long before the crack of dawn the lives of men. As Shimray (1985) notes, women's organisations today not only work-
and starts the day's work. Colonel a woman was like an 'ambassador' who hard to revitalise social values, but
McCullock described the Naga women in would volunteer to act as a mediator maximise the imposition of Naga custom-
1854: "In the grey of the morning the ary laws in society. There are many ex-
between the warring villages. These women
females of the family are astir and the enjoyed full diplomatic immunity amples
and where Naga women's organisations
village resounds with the blows of the long, took the lead in social movements. Several
protection. She was called the peace maker,
pestle in the wooden mortar beating out the bearer of the torch of peace of the women's
Naga organisations have emerged right
the rice from the husk. This finished, lunch inter-village head-hunting war. The women
from the village level to form apex Naga
'is cooked both for the family and pigs. women's organisations. Today, the apex
would boldly enter the battlefields, inter-
Later, the women proceed for water, which vene in the fighting and stop the fight organisations like Naga Mothers' Asso-
they fill into bamboo tubes and bring on between two enemy villages. Women's ciation (NMA) and Naga Women's Union,
their backs in baskets. Then they go for role and intervention in issues of conflict
Manipur (NWUM) are spearheading vari-
firewood, and this brought, they set about is very important. ous Naga women's associations. The
the internal economy of the house; that is, Women's role and their contribution to NMAs with its theme "Shed No More
.to see to their husbands' drink being in society are always in a sustainable form.Blood" has been involved in negotiating
proper quantity and quality, to their spin- This is because women's association with and for mediating peace and justice for the
ning or their weaving, or any of the other the social ethic begins at the family level.Nagas. The main objectives are to serve as
household occupations, an act in which And through the wise management of thea channel of communication for Naga
they have no pride." family, Naga society is able to sustain itswomen's mutual interest and welfare; to
Weaving and knitting of Naga tradi- customs and values. Indeed, the mother oferadicate social evil and exploitation; to
tional clothes for the family is one of the a household is the first who teaches her promote active participation in the socio-
most important activities and also earns children social etiquette and moral con- political life of the Nagas, to maintain
cash income. The young girls usually work peaceful living and their identity, self-
duct in society. I still remember my mother's
collectively in a 'cloth workers' guild. In teaching: "Don't fight with your fellow reliance and honesty. The Naga women
the olden days, a 'Morung' (dormitory) friends, don't steal neighbour's fruits,associations also organise rallies on the
is the place where weaving knowledge and respect your elders..." withdrawal of the Armed Forces Special
skills were imparted. Such essence of My grandparents enlightened me on the Power Act, and organise their workshops
collectiveness helps to develop new de- customs, culture and folk tales of my clanon anti-drug trafficking. Today, the
signs for shawls. The beautiful Naga shawl and village. Likewise, Naga cultural his-
NMA, NWUM and others actively parti-
is the product of the Naga women's cre- cipate in the ongoing ceasefire between
tory was recorded in oral form and passed
ativity and wisdom. from generation to generation through the government of India and the Naga
Almost all the household maintenance songs, story telling and folktales. insurgents.
work falls on women. The eldest daughter Keeping its essence, today we see NagaToday we see Naga women doing tremen-
often helps in domestic affairs. The motherwomen playing a crucial role in society.
dous work to revitalise the vanishing cus-
looks after her children, teaches them,Naga women have a high and secure tomary laws and traditions. Women's role
weaves clothes for the entire family, andposition. Since the days of head-hunting in Naga society has strong historical, social
passes on the art of weaving to her daugh-women's role in the socio-cultural aspects
and political implications. At the same time,
ter. Education has been given primaryof Naga life has been immense. With the women's intervention is always looked on
importance; except for a few families, mostintroduction of education and Christianity
in a positive aspect. Also, women have more
parents send away their children to themany traditional practices have changed. affinity to socio-cultural and economic
village school or towns. Naga women areMany Nagas have adopted new lifestyles activities. Such close interaction with social
hard-working and dutiful to their menfolk.and acquired 'modem' comforts of living.
ethos enables them to develop their cultural
consciousness. This unrewarded tradition
With her efficient management, the familyHowever, large sections of the Naga popu-
earns reputation and respect in the villagelation still live in villages based on sub-
of the Naga women, if encouraged, may
as well as in society. sistence agriculture. Their pattern ofhelp to build a better Naga society, and
The activities of women in Naga societylifestyle still bears a close resemblance to inculcate a sense of self-pride and self-
are neither authorised nor imposed by thewhat McCulloch described 'long ago. dependence even when the Nagas have
patriarchal community. It is an unpreju-However, recent changes in lifestyle have become thoroughly modernised. li
diced system existing in Naga society thatnot deterred the Nagas in upholding their
allows women to maximise their potentialcustomary laws and cultural ethos. note
skills and participate in socio-cultural and In the midst of rapid changes in the Naga
economic fields. social scenario, it is necessary to mention I Morung is a kind of house or place where all
the youth get together. In olden days, this Morung
In olden times, inter-village head-huntingthat new social elements are creeping into
system played a very important role in their
was common in Naga society. For instance,the society, such as drug peddling, smuggl-
socio-cultural life. It was the hub of every social
when men had to wage wars, women took ing, corruption and hatred. In the old times, and cultural activity. However, the Morung was
the responsibility of giving provisions andcrimes such as rape, forgery, and corrup-when the abandoned colonists introduced
supplies for the fighting men. Successfultion were rare. But the so-called social Christianity and education.
warriors who were able to bring the enemy' development
s since the late 19th century
head earned honour and were elevated to has caused the Naga people to dilute their References
high social status in the village. It was social values and dignity.
Haimendorf, Von Christoph (1939): The Naked
believed that certain women possessed a In such a state of confusion and conflict Nagas, Methuen and Co, London.
spirit associated with wealth. During head challenging the Nagas today, women'sShimray, R R (1985): Origin and Culture of
hunting, women played a vital role in saving intervention cannot be lost sight of. Naga Nagas, Pamleiphy Shimray, Delhi.

Economic and Political Weekly February 2, 2002 377

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