Political empowerment and Tribal Women Of Manipur
- Part 9 -
Dr. Benjamin Gangmei *
Vaiphei women and Vaiphei polity
"The Vaipheis", according to S.D. Capvung "are patriachal in lineage and inheritance." He means to say that man is in first place in every aspect of Vaiphei socio-political life.
If so Vaiphei women's political status is obvious. Below the village council there are several heads of the clans. They are also paid similar honour by the clanmen who live at different villages. Thus, the heads of the clans are also responsible for all their men and women.
In other words, they are the responsible heads at individual clan levels. And in their turn they are representing their clans to higher village council.
Prior to Gausapu/Innpipu (Chief), the chief was known as Khawpa. The latter was appointed the head of the village by the villagers. He should be a prominent fellow.
Again, Gausapu was changed to Hausapu for the same title, chief. He is the head of several Siamaang Pachawng or Councillors or "nobles". The chief was a hereditary head.
The Vaiphei village council is similar to that of Anal in terms of composition and typical functionaries. The Councillors were appointed by the chief and they were responsible to the former.
Then another functionary is Tangsampu or village messenger or "crier". Another official of the council is Thiik-seekpu or blacksmith.
These offices of the functionaries of the council were exclusively manned by male members. But it seems that except those councillors, the other officials may not have been ones chosen from different clans living at the village.
They may have been appointed or selected on the basis of their capacity in terms of skill, talent, other qualities, etc. which were considered suitable for the offices.
Even the village male youths who had part in village administration had no privilege for direct participation in the assembly of the council. They formed simply the defence segment of the village and were empowered to carry out orders or directives of the council.
In other words, Sawm (a kind of dormitory) was security unit meant for the maintenance of law and order, providing security cover for councillors, defence of the village, etc.
In such administrative structure, it seems that no suitable offices for Vaiphei women were allotted or needed in those days. What can be said is that women should be included among the councillors who were part and parcel of decision - making officials of the village.
While it was the affairs of the gone days, the Vaiphei society also has not yet rightly thought for a change in man-woman relationship in the matter of sharing political rights and opportunities by making provision for women's necessary participation in political decision-making process even today.
In other words, patriachal vestige is still expressive in socio-political life of Vaiphei society even in the 21st century.
To be continued....
* Dr. Benjamin Gangmei wrote this article for Hueiyen Lanpao (English Edition)
This article was webcasted on December 17, 2010.
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