2012: Repetition of Manipuri Women's Tattered Existence?

Ahanthem Anita Devi *

What is the aim of your life? Young boys will shout - pilot, doctor, engineer etc. Most powerfully masculine choice will be police/commando. Why?...at once… "guns". Cute little Hannah Montana fans will say doctor or teacher. But some seriously shy ones will say "perfect woman" which literally connotes the traditional role of a perfect daughter-wife-mother and not her career/professional choice. Unfortunately, even with my M.A. degree I am still struggling to digest the heavily mature aim of the aspiring "perfect women" a.k.a. mini version of Manipuri women.

These girls are young and innocent. Never mind their age because miraculously the expert hands of a traditionally patriarchal Manipuri society have already molded their thoughts. Sorry, but I sincerely enjoy to wake up people deeply lost in fairytale dreams. So, let me set the alarm clock for these deep sleepers :

Slumber/Nightmare Of Manipuri Women

Historical & Present Position: Women irrespective of time, place and class are always treated and put into a subjugated and subordinated position within patriarchy. Manipuri women's history is no such exception. For instance, Maharaja Garibniwaj forcibly took Thambalnu (a pregnant married woman) after killing her husband. In another case, King of Moirang presented his pregnant wife Ngangkhaleima to his nobleman Puremba as a token of gratitude (for saving his life).

However, there are historical records of certain women's empowerment and its acknowledgment too. There was a court for women known as "Pacha Pheida" which was introduced in 33 A.D. and led by Queen Laisna (wife of King Pakhangba). It dealt with criminal cases committed against women which included divorce, rape, kidnapping, domestic violence, adultery, child maintenance etc.

In fact, the significance of the various social and historical roles Manipuri women have taken during protests and social movements in support of human rights, and fights for identity and independence is undeniable. The first "Nupi Lan" (Women's War) of 3rd March, 1904 was a protest against forced labour (of the men-folk) and the increase in water tax by the British political agent. The second Nupi Lan of 12th December,1939 came as a result of the unfair rice trade policy which was a monopoly of the then Maharaja and the Marwari traders. Meira Paibee, Nisha Bandh etc. are other contemporary features.

However, the diamond among all gems of Manipuri women is our Iron Lady, Irom Chanu Sharmila. Her indefinite fast has completed 11 years on 5th November, 2011. She is demanding to repeal the draconian law called AFSPA, 1958. Even though she has become an international icon as a human rights activist, it's heart- wrenching to watch how both the central and state governments of India have shown their cold-shoulder like mere passive audience (towards her noble cause).

Socio-cultural Position: In the power-game of patriarchy, the roles of women as daughter, wife, mother and worker are all equally vulnerable and subjugated. Even her most idealized and glorified role as a mother often limits her value and opportunities in financial sector of labour market. Her great contribution in "Ima Market" (supposed to be the biggest women's market in South-East Asia) is another disguise of domestic labour for her family under her husband and nothing more.

In cultural context, Manipuri woman is the bearer as well as the signifier of her society and community. Her idolized image is evident in the various traditions and customs/ceremonies practiced in the patriarchal society. If we have the time and energy, we can indulge ourselves into many entertaining debates. Why is there a "dan" (gift of charity) of the "kanya" in all marriages? Who is entitled to carry the "jatra"? Why can not the female Brahmin perform pujas or cook in religious functions? But the most controversial one and very often received with frowning poker faces is very interestingly super-intimidating. Women do all the cooking and cleaning related to household chores. However, no man will bother to take women's laundry especially "phanek" inside the house even when it rains. They can't even think of using a rod to carry it. The only valid reason available is "taboo". No wonder women are objectified too often in films and advertisements.

Wake-up Call

(i) Violence and Crime: The recent statistics (published by Women Action For Development) on crimes and violence committed against women in Manipur is so disturbingly disappointing. According to it, till 15th November, 2011 there were 71 cases of Missing Women and out of it 52 women were married while the remaining 19 were unmarried girls. In fact, quite ironical to the celebration and significance of November 25th (as designated by United Nations) which is the International Day for the Elimination of Violence Against Women, Naobi alias Dhanamanjuri from Thoubal Ningombam (8 months pregnant) was found dead under suspicious circumstances.

All women have suffered at least once some kind of violence/harassment during their lifetime. The crimes against women include – rape, kidnapping, physical/mental harassment, murder etc. In a conflict area like Manipur with war-like situation, the women's exploitation is double-edged including both crimes/violence committed by civilians and security personnels (often misusing AFSPA, 1958). Again, it is very unfortunate that whenever crimes emerge there is always a question on the definition of "indecency" with reference to the behaviour and dress of the victimized women and not the male assaulters. Even the significance of the great voice of Manipuri women (as displayed in the Nude Protest of 2004) is deliberately given connotations of indecency and vulgarity by many narrow-minded people in various social-networking sites.

(ii)Marriage as an Institution: When greed for money, power and position evolves in the form of "dowry", then marriage becomes something dreadfully corrupted and dangerous. This greed for dowry is often manifested in the forms of domestic violence like beating, physical and mental tortures; and in worst cases murder. In fact, it is very disturbing to find that till October, 2011, 102 cases (thrice of 2010's total number) of Domestic Violence were registered in Manipur. Various global IT gadgets and our age-old tradition like "elopement" often make girls and women easily fall prey to unwanted and polygamous marriages; and in worst cases victims of crime and violence. In many cases, a girl/woman turns into a home-wrecker and not a home-maker. In addition, there are questions on the legitimacy of her child as well as legal rights over property and maintenance when she is in a polygamous union or live-in relationship. This is the reason why the legal age of girls for marriage is 18 years while marriage registration has become compulsory in India.

Further, traditionally she has no voice or reproductive choice within any union with a man because of her subordinated position socially, religiously and economically. And also, her risks towards HIV/STD diseases and exposure to malnourishment goes up.

(iii) Other Challenges: We pride immensely over the highly romanticized image of motherhood. Such is the case of the Nude Protest of 2004. When it gets entangled within the narrow and jaundiced interpretation of "motherhood", then the whole cause of this historic Manipur women's agitation against the brutal rape and killing of Thangjam Manorama Devi by Army personnels becomes blurry and misinterpreted. What we need to realize and understand is that it was the voice against women's exploitation and violence in particular while in general an agitation against violation of human rights.

On the one hand, there is the latest drop in the sex-ratio of Manipur where it's only 934 in comparison to the national level of 940 out of every 1000 males. It is quite possible that education and facilities gained through globalization is misused in some way. On the other hand, girls/women with disability in a study is said to be twice likely to experience assault/harassment due to the lack of opportunity and education.

Another major blow is the sudden rise in the cases of women and child trafficking in Manipur. Most of the poor and uneducated ones leave their homes in the hope of better jobs or education. But most of them end up as domestic helpers or else prostitutes. The recent trend of nuclear family has led to the employment of domestic helpers who are normally under-aged children. Unfortunately, the educated working mothers often seem to suffer from amnesia about the Right to Education when it gets associated with their so-called minor-helpers.

Similar to such trend is the rise in the number of prostitutes. Official number is 6000 while unofficially it is estimated to be around 9000. The major causes for its rise are – lack of education and awareness, poverty, arms conflict/violence, globalization, misconception/stigma related to HIV/AIDS etc. Surprisingly, there are various national level schemes aimed towards the employment of the backward classes. However, it definitely shows certain lapse in their execution as it is thrusting these underprivileged people towards more poverty. In fact, Chinglen Maisnam has revealed his concern and fear regarding after-effects of the recent 121 days long economic and counter-economic blockades of Manipur. If such crisis is not checked at appropriate time and manner, Manipur can become like a "red-light" district of Thailand active in "sex-tourism".

Rise & Shine

Historically and culturally, Manipur is twice colonized with special reference to British Rule and Vaishnavism of Bengali culture. While Manipuri women are thrice discriminated based on race, class and gender when they are placed outside the domain of North-East region into mainland India. Even though both Manipuri man and woman will face racism (like the racial term "chinky"), the latter group is exposed to more severe forms of sexual as well mental exploitations with the additional discrimination made by the women of the other race. Nevertheless, she is still being treated as inferior and even exploited by Manipuri men based on the traditional superior position he is entitled to. Manipuri women despite playing an upper hand in the socio-economic domain still remain insignificant in the decision-making arenas. A very current example is the presence of a sole woman MLA out of total 60. On 28th January many more women candidates are going to represent women in the Assembly election. It's a great honour and achievement. But then, no thanks to any mascot of the "ideal" woman who is blind and deaf/dumb to the cries of women's suffering. She may earn great appreciation as the "perfect woman" with her "genteel silence". But silence is a heavy burden for our gender.

If I quote L. Ibemhal’s Manipuri poem "Nupi” (translated by Bhabendra Longjaba as “Woman”), the following lines express everything: “Break and raze/ The walls surrounding,/ Gnaw through a butterfly/ The layers enveloping/..... You are a real Vulcan./ Burn with a blazing flame,/ the reckless vampires./ Let your flame be your guiding torch/ In the bewildering society.” The poetess is talking in support of a collective women’s movement which is currently cocooned and entrapped within the layers of patriarchal codes and traditions before its emergence and flight as a beautiful “butterfly”. Its gentle appearance may be quite deceiving because it can throw flames to the careless and blood-sucking norms represented by the image of “vampires”. Nevertheless, let us all hope that the same flame of anger and defiance is also going to light the path for the “New Dawn of Women’s Education and Empowerment” in 2012.