The Status of Women in Kuki Society: An Evaluation from Human Rights
Perspective
Introduction
The concept
of human rights has assumed great significance globally during the recent past
and it has become a matter of serious concern all over the globe in the present
day to day life in all the societies irrespective of social, political,
economic, ethnic, ideological disparities and differences.[1]
It recognizes the inherent dignity and fundamental freedoms of all members of
human family and is the foundations for all basic freedoms, justice and peace
in the world. Human Rights being dynamic, inalienable and indivisible are
fundamental to the dignified existence of individuals. It ensures prosperity in
society. Social and economic rights take care of the weaker and less privileged
sections of the society by providing them equality of opportunity in the matter
of education, employment and mobility. Equality in enjoyment of public
facilities and in access to public employment enables upward mobility of the
down-trodden. So it helps in promoting communal amity.[2]
The march of civilization, the impact
of social changes and developmental efforts benefit the (Kuki) women much less
than men even today. The scenario of the Kuki society reveals that women were
still kept lower and neglected and this makes them unable to exercise their
potentials and talents. The paper will discuss the condition of women in the
Kuki society, evaluating from Human Rights perspective with a response from
theological basis. It will reflect that
the needs for uplifting women in the Kuki society in various aspects are the
concern of the research.
1. The status of women in Kuki society
The Kuki society is patriarchal set up
society. The women were treated as half human beings in the society and
elsewhere as according to the culture. Even if they participated in the social
and religious activities, they were partially ignored and never given high
position. The status of women in the family as well as in the social life was
subordinate to men.
1.1.Family:
The family
is the primary and smallest unit in Kuki society. It consists of parents,
grandparents, and all unmarried children. The Kukis maintain a patriarchal
family system in which the father is the head of the family. He is the one who
possesses exclusive powers. He is the owner and administrator of the property
and rights of the family.[3]
Before married, the women are dominated by her father, brother (s) and mother.
Again, after married, by her husband, father-in-law and mother-in-law. Whenever
the woman control over their husband he will be condemned and mocked by the
society. Woman had no voice in the family administration, her words is not
accepted just because it was the word of woman even if it may be right. The
Kuki women work very hard as the duties compel them to do, they get up early in
the morning and start working, their daily work included fetching water and
firewood, cooking, washing clothes, weaving, pounding and winnowing rice for
the family, etc. In addition to their daily work, women are supposed to take
care the whole family.
1.2.Society:
Many traditional
sayings, “Numei vah hat nin thuse apolut e” which means the roaming woman bring
bad words in the family, “Numei thusei chu intoma vacha ham bep seu ahi”
meaning the word of woman is same as the singing birds at the jungle behind the
house at night, “numei le balke in alhah thei nading a k hol e” meaning Women
and Yam will easily melt down wherever they are suitable and not stable, “Numei chu kengkleh te a te ding ahi” which says, women
should be beaten like a big bamboo which is used to chase away birds and animal
in the field. All these sayings are men’s addressing words to women’s
inferiority.
1.2.1. Lom: it is an important Kukis
social organization. Lom is a vocabulary in a Kukis dialect, literally meaning
‘team work’ or ‘corporate labour’. It is comprised of youth, both male and
female members of each household in the village. The members used to work in
each other’s fields in rotation regardless of the capability of each
individual.[4]
The Lom is also a centre where the young people learnt discipline and social
etiquette. According to T.S Gangte, “Lawm, as the basic life giving system is a
revelation of the basic concept of the community-based economic system of the
Kukis,” and he terms it as an agro-based economic institution.[5]
The Lom society in fact included the women, but the impressive thing is, women
were expect to serve the needs of the men and never given leadership status and
even not allow speaking out in the meeting.
1.2.2. Shom: Shom is another form of socio-
educational institution of the Kukis where all the young boys of the village
sleep together at night. It was the centre wherein the young people were shaped
into a responsible adult member of society. It was a place to develop
friendship and leadership among the youth people.[6]
The crucial thing is, the word shom itself is ascribed to men folk but the
women are expected to confine in their home. It is one of the contributing
factors for unprivileged to women in learning and equipping.
1.3.Culture:
Culture has
been considered a unique possession of human beings that represent one of the
most distinguishing traits of human society. The Kuki people’s unique identity
is based on their common culture, customs and traditions.[7]
The Kuki people have a very distinct culture and customs, which all the family
of the Kuki, from Bulpipa[8]
to the youngest (the one who is in the bottom of the list in genealogy of the
Kukis) have been practicing.[9]
They have a typical way of conducting their normal daily lives where we could
see that the practices of Kuki culture basically marginalised the women. The
culture tradition itself is patriarchal and any kind of festivals and functions
in a family or society are always instituted by the men. There is no provision
for women in this regard; the only way of their involvement is to serve the
menfolk whenever necessary. For the women in Kuki society culture rather
provide them duties and task where they must serve and obeyed. So it becomes
one of the factors which keep the Kuki women inferior and unable to speak out their
rights in the society.
1.4.Political:
The Kukis
live in villages with the administration under chieftainship. The haosa (chief)
is the head of the village with absolute authority in village administration.[10]
The Kuki Haosa or chieftain system of administration embodies the core of Kuki
polity and is the essence of Kuki custom and tradition.[11]
The Haosa or chief is never been ascribed to the woman. Due to the patriarchal
observation, even if the chief does not have son but only daughter(s), his land
and properties will be all inherited by the nearest relatives of the father. So
the political system of the kuki society ignored women’s right badly.
1.5.Inheritance:
The heir of
Kuki society is the eldest son of the family. The properties of the parents
were distributed among the sons only but daughters had no share. Because
according to the Tradition and Custom of the Kukis, the eldest son in the
family that came out first from the father will inherit the father’s
inheritance. The eldest son will share this inheritance with his brothers when
they got married. Land for each brother is apportioned by the eldest brother.[12]
Even if the parents had no sons, the property went to the nearest male
relative. So women have no inheritance from her parents.
2.
Human
Rights
The term
‘human Right’ is a twentieth century phraseological invention. However, the
idea of the inalienable rights of man is much older and in fact was often
articulated by poets, philosophers and politicians since antiquity. Human
rights are essential for full development of human personality and for human
happiness. They are indispensable for physical and mental upliftment of the
human race. It underlines the point that every human being is entitled to enjoy
certain basic conditions of civilized life, irrespective of the socio-economic
and political system he lives in. As the horizons of human socio-economic and
political experiences have expanded, so has the connotation of the concept of
human rights increased. Today, human rights conceptually include not only the
negative rights such as the right to life and liberty against possible State
actions, but also the positive rights such as the right to minimum wage for
subsistence living, right to medical treatment, right to leave with pay under
certain circumstances, and so on. [13]
So Human rights are the inherent rights of a human being, without which one
cannot live with dignity.
3.
Evaluating
the Condition of Kuki Women from Human Rights Perspective
The
condition and treatment towards women by the men folk in the Kuki society
demands an immediate analysis with creative steps for the upliftment of the
women for stability and equality of the society.
3.1.KWHRO (Kuki Women’s Human Rights
Organization)
The
formation of the Kuki Women's Human Rights Organization (KWHRO) is one of the
reasons for the struggle of rights by the women. It believes that the role of
Kuki women should be improved within Kuki society as stated under:
"History and tradition might have denied us (women) any positive role in
society and women might have been confined within the four walls of the
kitchen, but with the changing times and the progress of civilization, the time
has come where women have to play an important role in society and politics
that is equal to that played by men. In fact there are areas where women even
excel men.
Therefore, KWHRO (B) appeal to all Kuki women
to shake off their shackles and emerge out of
the kitchen to play an active and
positive role in shaping the future of the Kuki nation. It is time we realize
that unless we go forth and play the roles expected of us during the times we
are in, the struggle of the Kuki nation will be that much weaker. [14]
3.2.The Constitution of India
The
preamble of the constitution of India stress on the equality of status and of
opportunity; and to promote among them all. Socialist in the preamble which was
introduced in the 42th amendment Act, 1976, principle aim is to eliminate
inequality in income and status and standards of life. The basic framework of
socialism is to provide a decent standard of life to the working people and
especially provide security from cradle to grave.[15]
For example, in the fundamental rights, Right to equality stress on the rights
for a person before law, right to freedom, right to cultural and education.[16]
Such as, “equality of sexes and non-discrimination
on the basis of sex” has been assured in articles 14, 15 of fundamental rights
and article 39(d) assures women equal pay for equal work along with men. Good
and congenial working conditions for women have been assured under article
39(e) and article 42 spells out social security for women.[17]
3.3.Human Rights Commission in India
In India
the Human Rights Commission was initially constituted on 12 October 1993 under
the protection of Human Rights ordinance of 28 September 1993. The proposal for
a Commission was originally contained in a Human Rights Commissions Bill which
was introduced in the Lok Sabha on 14 May 1993. The ordinance of 28 September
1993 was drafted in the light of the comments made on the Original Bill, which
was presented to parliament on 25 November 1993 to replace the ordinance.[18]
The commission plays important roles to lift up the women in the country.
3.4.Human Rights of Women in India
The human
rights of women in India recognized the rights of all human beings throughout
the nook and corner of the world irrespective of caste, colour, creed, sex
country or region to have good quality of life free from diseases, want,
degradation, tensions and worries. They said, human rights is a claims made by
virtue of the fact that, “we are human beings with an inalienable right to
human dignity”. [19]
3.5.Universal Declaration of Human Rights
To
promote respect for human Rights, the United Nations Organisation has
proclaimed the Universal Declaration of Human Rights, Covenants on Political,
Civil, Economic, Social and Cultural Rights and many international instruments.
The United Nations Organisation held that all human rights and fundamental
freedoms are invisible and interdependent; equal attention and urgent
consideration should be given to the implementation, promotion and protection
of civil, political, economic, social and cultural rights.[20]
In the Preamble, the peoples of the United Nations have in the Charter
reaffirmed their faith in fundamental human rights, in the dignity and worth
the human person and in the equal rights of men and women and have determined
to promote social progress and better standards of life in larger freedom. [21]
Ever
since the Universal Declaration of Human Rights in 1948, political violations
of human rights have been brought to the awareness of world public opinion. It
serves to sharpen people’s conscience and renders any inhumanity illegitimate.[22]
4. Theological Response
The Church
is claim as the Body of Jesus Christ, but so long as the body does not treat
women, who are also members of the Body of Jesus Christ, as they should be
treated and regarded. It is not possible to accept such a church as the Body of
Jesus Christ. The Body should pay equal regard and place equal responsibilities
to all the members regardless of gender, caste/class and race. The church
should be a place where everyone enjoys Christ’s gift of freedom and practice
and maintain the priesthood of all believers.[23]
4.1.Women
are created in God’s image: In Genesis 1:26-27, it records that,
“Let us create
humankind (adham)[24]
in our image, according to our likeness and let them have dominion over the sea,
and over the birds of the air, and over cattle, and over the wild animals of
the earth… So God created humankind in God’s image, in the image of God, he
created them, male and female God created them”.
Adham is
created in God’s image, that means man and woman are created in God’s image and
God’s likeness. The creation of the two sexes in God’s image accomplishes God’s
purpose of creating adham. Mary Evan’s state clearly that, “Sexual distinction
in creation is therefore clear, Nevertheless, in this account there is no
distinction between male and female in their creation as the image of God”.[25]
4.2.Jesus’
life and example: In the New Testament, Jesus’ attitude to woman is one
that is
radical
particularly of his own times and he firmly faced the situation even at the
cost of being criticised. Jesus’ attack on traditional hold against women and
his action for women is a remarkable paradigm for Christians who are his
followers. It is rightly stated that,
It was not so
much in what Jesus said but in how he related to women that Jesus was a
revolutionary. In this relationship his life style was so remarkable that one
can only call it astonishing. He treated women as fully human, equal to men in
every respect; no word of deprecation about women, as such, is ever found on
his lips. As the Saviour who identified with the oppressed and the
disinherited, he talked to women and about women with complete freedom and
candour.[26]
Wherever the
Jewish culture discriminates and condemns women Jesus restores them to their
full dignity and humanity. People and women of all walks of life, whoever came
in contact with Jesus received their healing in one aspect or the other. The
true mission of Jesus is that of empowering and restoring women to their full
human status. There are a number of an instance which show Jesus’ concern for
women and is attempt to bring them to equal status in the society and religion.
For example, Jesus treats woman as equal to man as revealed in the story of the
healing of the bent-over woman (Lk.13:10-17), Samaritan woman becomes Jesus’
messenger (Jn.4:1-29), Jesus liberates the adulterous woman from death
(Jn.8:3-11). Jesus’ humane concerns transcends religious law and cultural
traditions. Jesus restored women to their rightful place in the society. That
Jesus is on the side of women should be our source of encouragement and
empowerment as we continue to serve God and strive for a full and equal
ministry.[27]
Conclusion
Human Rights awareness is essential for
friendly relations among peoples and nations.[28]
But it is quite true to some extend that Kuki society is still unconscious
about the importance of human rights, and women’s right in particular. The
culture and traditional structure of the society are the area of problems in
Kuki society towards women. The attitude and understanding are inherited from
the parents and grant parents. There is no reason to blame anyone, but it is
all about the past understanding and practices. But with the growing
development and civilization of the society, immediate changes of our attitude
towards women must be shifted to inclusive and upliftment motive. Jawaharlal
Nehru said, “You can tell the condition of a nation by looking at the status of
its women”[29]
It is quite a suitable statement for Kuki society.
The uphill task and long drawn out
battle of protecting human rights of (Kuki) women and empowering them can be
only won when sincere efforts are constantly made at every level i.e.
individual, family, society etc. Let us take a pledge to work to attain this
noble goal with commitment through concerned efforts and strive.[30]
Today, women in the world are coming up with their potential and gifted
talents. But our society is still calm in this issue. We must strike to become
blessings for women from being the hindrance in the past.
Some
hints are pointed out as regarded to be the role model for Human Rights towards
the (Kuki) women. Firstly, Human rights will recognise the inherent dignity and
fundamental freedoms of all members of human family and the foundations of all
basic freedoms, justice and peace in the world irrespective of sex or race. Secondly,
Active involvement of all the people of the society alone can change and make
the Human Rights Mission the road to stir up (Kuki) women. Thirdly, awareness
for human rights should be inculcated through the syllabus and curriculum of
all educational and training institutions so that the coming generation may not
be infected with the primitive mindset.
Therefore
it is the right time to value mutual respect with regards to opposite sex and
avoid gender discrimination in an outside of the society so that the true
humanity of God’s creation may reveal.
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P.S. Zale’n-Gam the Kuki Natiion. Zale’n gam: Kuki National Organisation, 1998
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Paul K. Man as Male and Female, A Study in Sexual Relationships from a Theological
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Lunzalien. “Church’s Response on the
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Webliography
http://www.warc.ch/dt/erl2/01a.html
http://kwhro.webs.com/ (30-July-2012)
Magazine/Article
Geetha, K.T. & B.Usha, Women’s Employment and Social
Security, Women’s Link, Vol.15.No.1. New Delhi:Jan-Mar
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[1] M.R.Biju, Human Rights in a
Developing Society, (New Delhi: Mittal Publications,2005),p.57
[2] Dr.S. Subramanian, Human
Rights; International Challenges, (New Delhi: Manas Publications, 1997),p.73
[3] Letkholun Haokip, “An Appraisal of the Interaction Between
Christianity and Kuki Culture,” (BD Thesis, 2008), p.7
[4] P.S. Haokip, Zale’n-Gam the
Kuki Natiion(Zale’n gam: Kuki National Organisation, 1998), 79.
[5] Haokip, Zale’n-Gam the Kuki
Nation…, 7.
[6] Lunzalien Khongsai, “Church’s Response on the Ecological Crisis
Among the Kukis in Manipur,” (BD Thesis, 2009), p.10-11.
[7] P.S. Haokip, Zale’n-Gam the
Kuki Natiion…72
[8]“Bulpipa” is the first man of the Kukis through him comes all the
Kuki people. His generation bears the name Bulpipa,
meaning “origin” or from where it begins.
[9] Letkholun Haokip, “An Appraisal of the Interaction Between
Christianity and Kuki Culture”…2.
[10] Letkholun Haokip, “An Appraisal of the Interaction Between
Christianity and Kuki Culture”…5.
[11] Haokip, Zale’n-Gam the Kuki
Nation…73
[12]
Thangkholun Touthang, “Ancient
Israelites’ Concept of Land in Comparison with Kukis’ Concept of Land in
Manipur”. (BD Thesis, 2008), p.47.
[13] M.R.Biju, Human Rights in a
Developing Society…1-2
[14] http://kwhro.webs.com/ (30-July-2012)
[15] Charles Parbakar and Pal Mohan, Rights
and Responsibilities or the Minorities,(
Bangalore: Theological Book Trust,1999),P-3
[16] Parbakar and Pal Mohan, Rights
and Responsibilities or the Minorities…4-7
[17] M.R.Biju, Human Rights in a
Developing Society…129
[18] M.R.Biju, Human Rights in a
Developing Society…73
[19] M.R.Biju, Human Rights in a
Developing Society…130
[20]Dr.S. Subramanian, Human
Rights; International Challenges… 5
[21] Parbakar and Pal Mohan, Rights
and Responsibilities or the Minorities…16-19
[22] http://www.warc.ch/dt/erl2/01a.html
[23] R.L. Hnuni, Vision for Women
in India; Perspectives from the Bible, Church and Society, (Bangalore:
Asian Trading Corporation, 2009),p.153
[24] Adham in Hebrew is a
generic term for humankind, not male alone. The two sexes – male and female are
embedded in the term and separating male from female in attempting to explain
the image of God is a total distortion of the text.
[25] R.L. Hnuni, Vision for Women
in India…174
[26] Paul K.Jewett, Man as Male
and Female, A Study in Sexual Relationships from a Theological Point of
View, (Michigan: William Eerdmans Publishing Co., 1975), p.94
[27] R.L. Hnuni, Vision for Women
in India…179-185
[28] Dr.S. Subramanian, Human Rights;
International Challenges, (New Delhi: Manas Publications, 1997),p.1
[29] K.T. Geetha & B.Usha, “Women’s Employment and Social Security,” Women’s Link, Vol.15.No.1 (New Delhi:
Jan-Mar 2009), p.9
[30] M.R.Biju, Human Rights in a
Developing Society…130
