Political empowerment and Tribal Women Of Manipur
- Part 7 -

Dr. Benjamin Gangmei *

Political life of Mao women

Mao women occupy "prominent position within family". They are duly honoured with kind. For examples, best gifts in the form of best wine, portion of choice meats, etc., are allotted to women.

Even during the observance of gennas and other ceremonies, wife is honoured by priest by cladding the couple with precious clothes before the members of Village Council. Mao women are also effective partners of men in economic pursuits.

Mao women have liberty to go back to their parents' home and re-marry with the men whom they chose after one's husband is dead. So widow re-marriage is permitted in Mao society.

They do cultivation, manage family affairs with their husband. They are entitled to the ownership of properties which she acquired with her husband. They are responsible for the performance of "Koyu" - "departing ceremony" by staying at her husband's home a year after his death.

Yet Mao women are "looked down as untouchable in certain cases". For examples, they should not "cross or jump over man" nor are allowed to touch weapons meant for fighting; they are considered "spy of the enemy" and so no secrets are leaked to them, etc. Moreover, they do not have part in clan and village councils.

Mao form of political organisation is somewhat akin to that of Paite as far as their system and administration are concerned. Village council is at the top followed by Khel and Khii administrative bodies or councils.

The village headed by Maveo is consisted of twenty councillors. It is also known as Council of Twenty. The councillors are the representatives of different clans living at the village. Maveo is a hereditary head. He is also religious head and presides over all important religious gatherings.

The Council is the highest decision-making body and its decision is final. The chief refers all hard issues to the Council of Twenty.

In village administration the Council is assisted by subordinate bodies by not directly referring any dispute or case to the chief. It will be first dealt with by Khii and their Khel.

If the Khel "could not settle the case, naturally the matter goes to the Chief" who in turn summons his council. In this way village administration is organised and functioned in Mao society. Here Mao society is no exception to the culture of exclusion of women from participating in political process.

We have seen that Mao women's role in some areas of socio-economic affairs is notable and they are excluded for certain cases. With the exclusion Mao women have no part in political institutions either in the Council of Twenty or in both Khii and Khel bodies.

So, the women political empowerment process has not yet taken a practical shape in present Mao society.

To be continued....