By Priyadarshini M. Gangte
Introduction:
Custom, like law, in its widest connotations is a body of rules which regulates the conduct of human beings vis-à-vis each other and vis-à-vis the individual and the society?
Most of the customs have become obsolete and alteration has taken place ‘Mutatis Mutandis’ Apart from this, Christianity has brought tremendous changes in the society. But pertaining to custom, religion has to some extent ruined the same. So it is said,
“For, as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.
For not the hearers of the law are just before God, but the doers of the law shall be justified”, (Holy Bible Romans 2: 12-13)
The spread of Christianity was extraordinarily rapid of which the first impact of the same was on local customs and usages.
In Mizo society, traditionally, women are not treated equally with men; their position is placed at a very insignificant position. Despite this, they are treated with love and care, and adorned in much the same manner as men are treated (Chatterjee, 1975 p2). However, it is also opined strongly by certain sections of people that women are relegated to the lowest ebb of social hierarchical order though they occupy a place of honor within the family and in the socio-political life of the Mizos. In order to emphasize such opinion it is said that the epithet “Weaker Section” in the Mizo society is literally compared to parables, such as “As the meat of a crab is not meat, so the word of woman is no word”, that “The wisdom of a woman does not extend beyond the limit of the village water source” and that “Let a woman and a dog bark, it pleases them” (Lal Biak Thanga, 1978: 23).
These contrasting views express ‘inequality’ of man and woman. It reminds us that the lofty height of ‘idealism’ on equality as enshrined in the Preamble to the Constitution of India is a manifestation of the anti-climax of ‘inequality’ that exists in any traditional Indian society. Under such dual premises, it would be of significance to examine some of the traditional social institutions relating to women with the advent of Christianity in the Mizo society. For this purpose, the following institutions are selected.
1. Nularim vis-à-vis Zawlbuk:
Birth of a female child in a Mizo family is hailed with same joy as that of a male one. And in her upbringing too, she was not treated different from a male child. It was customarily compulsory that a male child on his attaining age of five or six years he was Christened to join the 'Zawlbuk' (or 'swan' in Thadou), the 'Bachelors House' (or 'Dormitory') a social institution at which young boys were placed under discipline till they become grown up boys or in some cases even when they become father of a child or two children. On the other, a female child who always stays at home helping her parents in whatever she could make herself more attached towards her parents and vice -versa.
A girl has to get up early in the morning and cook for the family. She has to draw water from the nearby spring and to chop wood. She has to work on the jhum land together with other members of the family. Her task begins in the evening when she has to help the family in cooking and rolling innumerable Mizo cigarettes for the visitors. She is also obliged to sit around the hearth to attend to the visiting young boys who turn up almost every evening to spend the time in frolic, chit-chatting reviewing the day’s tales, incidents etc as normal courses of courtship, practice of which still exists as an indispensable institution and is known as ‘Nularim’ or ‘Sawmleng’ in Thadou. It manifests that unmarried boys and girls enjoy a great deal of free mixing in their day to day social life among the Mizos.
As a matter of fact it is through the institution of Nularim (courting of girl) that most marriages take place. Sometimes a young boy from the ‘Zawlbuk’ is used as an ‘intermediary’ or ‘match maker’ known as ‘Puarak’ as the witness for proving how intense is the love affair of the boy and the girl. The main function of ‘Puarak’ is to stand witness and offer definite evidences as to the limit of their relationship in case of dispute arises between parents on the one hand and the young lover of the other. It is indicative of the fact that inspite of the freedom of social liberty that is permitted to a girl who is still a virgin, when she gets married is highly esteemed and is known as ‘Tawnsabawp”.
The practice of 'Nularim' having become so habitual or part of normal life, some married young men appeared to have found it difficult to give up the usual way of Nularim by being member of 'Zawlbuk'. Thus, they continued practicing the same even after marriage very often till they become father of two or three children.
Such social life is no longer popular and is being gradually abandoned due to the acceptance of Christianity and pursuit of knowledge in modern education. In the olden days when inter-tribal feud was practiced, the institution was considered indispensable of prompt mobilization or deployment of able young boys for defense. This is no longer required now-a-days.
II. Bride-Price:
In Mizo marriage system payment of bride-price forms an important aspect of the traditional life of the people. In the past glorious days when the traditions of bravery and spirit of adventure were the order of the day, the bride-to-be usually asked for bringing back heads of the enemies as bride-price in addition to the price of Mithuns which he had to pay.
Bride-price also constitutes significant factor in Mizo marriage in that, no marriage can be performed unless part of the bride-price is paid before actual marriage takes place. It is sacred institution prevalent in Mizo society. The bride-price is, however, not to be understood as a Sale-Price (Baveja, 1970: p25). It is not a commercial transaction. It is sometimes used as a weapon for a clever parent to reject a suitor. In olden days, the bride-price was accepted only in terms of Mithun which is rarely available nowadays and is therefore, replaced by hard cash payment. This is also very relevant that the existing economic condition of the people hardly could meet the traditional bride-price.
III. Marriage:
Before the advent of Christianity, Lushai customs, marriage and divorce were easily contracted without any religious significant (Animesh Roy. 1982: p64). In selection of life partner their children. Mizo parents exercise utmost care and solemnity. The parents carefully enquire not only into the character and accomplishments of the prospective bridegroom of the bride-to be but also into his or her pedigree, reputation of the parents, grand-parents and the earlier ancestors. Marriage is in consideration of payment of bride-price and a man may marry any girl who is not too closely related to him. The exogamous group in Mizo society is limited to a small group of relatives.
Marriage between first cousins is, however, not encouraged though not actually forbidden. But in the case of Sailo Clan/family, such type of marriage is allowed for the advantages secured during the days when inter-village feuds were the practices. With the advent of Christianity and modern education, liberal attitude and world-wide view had brought in radical changes in this regard (Animesh Roy, 1972: p65).
IV. Law of Inheritance:
A daughter has no share in the property of her father. Her responsibility is to become a true housewife. On the contrary, a boy is taught his duties and responsibilities towards his village and his community from childhood. His boyhood and youth are regulated by the discipline of ‘Zawlbuk’ where he has his lodging even after marriage. Within a year or after he has his first baby, he stops sleeping in the ‘Zawlbuk’ and begins to live an independent life by building a separate house. Similarly, the second, third, fourth and all other sons except the youngest settles down in the same manner after marriage. The youngest son is left to look after the parents and is also the inheritor of his father’s property including the ancestral home.
In the event of the death of the parents the responsibilities of performing their last rites fall on the youngest son.
As an effect of Christianity, this custom has been changed. The British considered the traditional law of inheritance as inconsistent with the law of inheritance of the British and Christian doctrines. As a result the eldest son is made the heir of the parents with the provision that in the event of the eldest not being able to inherit the next sons or sons which still exist would be the heir.
Christianity has also brought a very far-reaching significant change in the Mizo society. Such change had more spectarcularly been brought among the females when they took up modern education. The educated women formed Mizo Hmeichche Tangrual (women organization) on 16 July, 1946. Its main objectives were to promote the causes of women in society. One instance of success of this organization was that the authorities allowed woman to inherit property by formal deeds of “will”. This is still in force in Mizoram except in the three Autonomous District Councils of Chhimtuipui District (Sangkima 2004:p249).
Though, they do not inherit property, women, generally play an active role in handling their husband as the Mizo male are very much attached to their wife, which make her indeed the inherent decision maker as they exert lot of influence on men (Baveja, 1970: 19).
In more recent times, the District Council has introduced another far reaching change whereby a daughter may now be said to enjoy equal right and privileges with her brother (Lal Biak Thanga, 1978:25). Herein it may be pointed out that there were cases of women who took over the estate of their deceased husband and brought up his children by herself but they were rare and as a rule, a woman who was left as a widow with small children had to have recourse to her husband’s relatives (N.E. Parry, 1928: 82).
As per Mizo law of inheritance, property cannot descend to a woman except in trust of her children but if there were no male with a better claim a woman may inherit and she would do so before people belonging to the same clan as the deceased, unless they had some other claimant to the estate beyond their clan relationship.
It is the general contention among the Mizos that howsoever liberalism and changes brought about in the society, it will always maintain a dividing line beyond which status of women and their rights cannot cut across. This view was supplemented by Prof. Lianzela, during deliberations in the Seminar held at Gauhati on, 6-4-2005 in his paper on “Christianity and its contributions to the Mizo Society”. I do not ever, fully subscribe with their views. I am certainly convinced that the radical changes brought about by Christianity and modern education would definitely undermine such imaginary dividing line between man and woman in a not far distant future.
Conclusion
In the foregoing paragraphs, enough instances of change brought about by the winds of dynamic forces as social change had been highlighted. It may reasonably be assumed that women in Mizo society have not been placed high under these customary laws. But there have been attempts in recent past to project them in no less ad-contagious situation in their position through legislation. This has received enough patronage for equality in every aspect of socio-political life with that of men.
Thus, Christianity ushered in changes in the entire mode of living and mindset of the Mizos, not only to the institutions relating to women. One such circumstance was that to improve the status of women to modernize and codify customary laws which gradually became the important aim and objective of the ‘Mizo Union’, a political party for-med on April 11, 1946 (J.Y. Hluna-Political Developments in Mizoram before 1947 edited by Sangkima, titled, “A Modern History of Mizoram”, 2004: 89).
It may as well be pertinent to highlight certain factors in the life-style of the Mizos that have contributed to the changes that have come about though may not directly be relevant with the traditional social institutions. But the tremendous impact created by such emerging elements cannot be ignored and marginalized.
Indeed, Christianity as the greatest agency of social change in modern world has become a very dynamic social institution particularly among the heterogeneously infested indigenous tribal mosaic in the North-East India Region amidst preponderantly Hindunised more advanced communities surrounding them.
In a simply language, it must be said, traditional social institutions could not stand against the in-roads of Christianity more particularly on the doctrine of conversion with the concept of ‘salvation’ after death which is strongly vibrant. It's attraction of the tribals in general and the Mizos in particular, towards Christianity can easily be identified on the outwards appearance of lifestyle of Christianity.
The first entry of Christian Mission in the erstwhile Lushai Hills under the spirit of Missionary and spreading the Gospels of Christianity was Mr. Watkins R. Roberts and his wife along with Dr. Peter Frazer of Welsh Mission who entered Aizawl after ten years of William Pettigrew’s entry to Manipur on February 6, 1894. The spread of Christianity was so rapid that today almost every Mizo, inside and outside of present day Mizoram has embraced Christianity. There are different denominational Missions such as Baptist, Catholic, Seventh-Day Adventists, etc., to mention a few, in addition to Welsh Mission (Presbyterian) now operating among the Mizos. Though insignificant it may be, immediate impression one gathers is that of huge constructions of Churches and change in diverse designs of residential buildings in extreme contrast to the traditional Mizo house-design which is uniformly patterned with the exception of that of the Chief which must at all cost be larger than the average villagers’ house, being the scat of administration.
The positive impact of Christianity may be seen in almost all spheres of Mizo life. But the most glaring impact of Christianity is that of the rapid growth of literacy which stands second, only next to Kerala at the all India level.
*** The writer is a Research Scholar, Dept of History, Manipur University.
(Courtesy: The Sangai Express)
Introduction:
Custom, like law, in its widest connotations is a body of rules which regulates the conduct of human beings vis-à-vis each other and vis-à-vis the individual and the society?
Most of the customs have become obsolete and alteration has taken place ‘Mutatis Mutandis’ Apart from this, Christianity has brought tremendous changes in the society. But pertaining to custom, religion has to some extent ruined the same. So it is said,
“For, as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.
For not the hearers of the law are just before God, but the doers of the law shall be justified”, (Holy Bible Romans 2: 12-13)
The spread of Christianity was extraordinarily rapid of which the first impact of the same was on local customs and usages.
In Mizo society, traditionally, women are not treated equally with men; their position is placed at a very insignificant position. Despite this, they are treated with love and care, and adorned in much the same manner as men are treated (Chatterjee, 1975 p2). However, it is also opined strongly by certain sections of people that women are relegated to the lowest ebb of social hierarchical order though they occupy a place of honor within the family and in the socio-political life of the Mizos. In order to emphasize such opinion it is said that the epithet “Weaker Section” in the Mizo society is literally compared to parables, such as “As the meat of a crab is not meat, so the word of woman is no word”, that “The wisdom of a woman does not extend beyond the limit of the village water source” and that “Let a woman and a dog bark, it pleases them” (Lal Biak Thanga, 1978: 23).
These contrasting views express ‘inequality’ of man and woman. It reminds us that the lofty height of ‘idealism’ on equality as enshrined in the Preamble to the Constitution of India is a manifestation of the anti-climax of ‘inequality’ that exists in any traditional Indian society. Under such dual premises, it would be of significance to examine some of the traditional social institutions relating to women with the advent of Christianity in the Mizo society. For this purpose, the following institutions are selected.
1. Nularim vis-à-vis Zawlbuk:
Birth of a female child in a Mizo family is hailed with same joy as that of a male one. And in her upbringing too, she was not treated different from a male child. It was customarily compulsory that a male child on his attaining age of five or six years he was Christened to join the 'Zawlbuk' (or 'swan' in Thadou), the 'Bachelors House' (or 'Dormitory') a social institution at which young boys were placed under discipline till they become grown up boys or in some cases even when they become father of a child or two children. On the other, a female child who always stays at home helping her parents in whatever she could make herself more attached towards her parents and vice -versa.
A girl has to get up early in the morning and cook for the family. She has to draw water from the nearby spring and to chop wood. She has to work on the jhum land together with other members of the family. Her task begins in the evening when she has to help the family in cooking and rolling innumerable Mizo cigarettes for the visitors. She is also obliged to sit around the hearth to attend to the visiting young boys who turn up almost every evening to spend the time in frolic, chit-chatting reviewing the day’s tales, incidents etc as normal courses of courtship, practice of which still exists as an indispensable institution and is known as ‘Nularim’ or ‘Sawmleng’ in Thadou. It manifests that unmarried boys and girls enjoy a great deal of free mixing in their day to day social life among the Mizos.
As a matter of fact it is through the institution of Nularim (courting of girl) that most marriages take place. Sometimes a young boy from the ‘Zawlbuk’ is used as an ‘intermediary’ or ‘match maker’ known as ‘Puarak’ as the witness for proving how intense is the love affair of the boy and the girl. The main function of ‘Puarak’ is to stand witness and offer definite evidences as to the limit of their relationship in case of dispute arises between parents on the one hand and the young lover of the other. It is indicative of the fact that inspite of the freedom of social liberty that is permitted to a girl who is still a virgin, when she gets married is highly esteemed and is known as ‘Tawnsabawp”.
The practice of 'Nularim' having become so habitual or part of normal life, some married young men appeared to have found it difficult to give up the usual way of Nularim by being member of 'Zawlbuk'. Thus, they continued practicing the same even after marriage very often till they become father of two or three children.
Such social life is no longer popular and is being gradually abandoned due to the acceptance of Christianity and pursuit of knowledge in modern education. In the olden days when inter-tribal feud was practiced, the institution was considered indispensable of prompt mobilization or deployment of able young boys for defense. This is no longer required now-a-days.
II. Bride-Price:
In Mizo marriage system payment of bride-price forms an important aspect of the traditional life of the people. In the past glorious days when the traditions of bravery and spirit of adventure were the order of the day, the bride-to-be usually asked for bringing back heads of the enemies as bride-price in addition to the price of Mithuns which he had to pay.
Bride-price also constitutes significant factor in Mizo marriage in that, no marriage can be performed unless part of the bride-price is paid before actual marriage takes place. It is sacred institution prevalent in Mizo society. The bride-price is, however, not to be understood as a Sale-Price (Baveja, 1970: p25). It is not a commercial transaction. It is sometimes used as a weapon for a clever parent to reject a suitor. In olden days, the bride-price was accepted only in terms of Mithun which is rarely available nowadays and is therefore, replaced by hard cash payment. This is also very relevant that the existing economic condition of the people hardly could meet the traditional bride-price.
III. Marriage:
Before the advent of Christianity, Lushai customs, marriage and divorce were easily contracted without any religious significant (Animesh Roy. 1982: p64). In selection of life partner their children. Mizo parents exercise utmost care and solemnity. The parents carefully enquire not only into the character and accomplishments of the prospective bridegroom of the bride-to be but also into his or her pedigree, reputation of the parents, grand-parents and the earlier ancestors. Marriage is in consideration of payment of bride-price and a man may marry any girl who is not too closely related to him. The exogamous group in Mizo society is limited to a small group of relatives.
Marriage between first cousins is, however, not encouraged though not actually forbidden. But in the case of Sailo Clan/family, such type of marriage is allowed for the advantages secured during the days when inter-village feuds were the practices. With the advent of Christianity and modern education, liberal attitude and world-wide view had brought in radical changes in this regard (Animesh Roy, 1972: p65).
IV. Law of Inheritance:
A daughter has no share in the property of her father. Her responsibility is to become a true housewife. On the contrary, a boy is taught his duties and responsibilities towards his village and his community from childhood. His boyhood and youth are regulated by the discipline of ‘Zawlbuk’ where he has his lodging even after marriage. Within a year or after he has his first baby, he stops sleeping in the ‘Zawlbuk’ and begins to live an independent life by building a separate house. Similarly, the second, third, fourth and all other sons except the youngest settles down in the same manner after marriage. The youngest son is left to look after the parents and is also the inheritor of his father’s property including the ancestral home.
In the event of the death of the parents the responsibilities of performing their last rites fall on the youngest son.
As an effect of Christianity, this custom has been changed. The British considered the traditional law of inheritance as inconsistent with the law of inheritance of the British and Christian doctrines. As a result the eldest son is made the heir of the parents with the provision that in the event of the eldest not being able to inherit the next sons or sons which still exist would be the heir.
Christianity has also brought a very far-reaching significant change in the Mizo society. Such change had more spectarcularly been brought among the females when they took up modern education. The educated women formed Mizo Hmeichche Tangrual (women organization) on 16 July, 1946. Its main objectives were to promote the causes of women in society. One instance of success of this organization was that the authorities allowed woman to inherit property by formal deeds of “will”. This is still in force in Mizoram except in the three Autonomous District Councils of Chhimtuipui District (Sangkima 2004:p249).
Though, they do not inherit property, women, generally play an active role in handling their husband as the Mizo male are very much attached to their wife, which make her indeed the inherent decision maker as they exert lot of influence on men (Baveja, 1970: 19).
In more recent times, the District Council has introduced another far reaching change whereby a daughter may now be said to enjoy equal right and privileges with her brother (Lal Biak Thanga, 1978:25). Herein it may be pointed out that there were cases of women who took over the estate of their deceased husband and brought up his children by herself but they were rare and as a rule, a woman who was left as a widow with small children had to have recourse to her husband’s relatives (N.E. Parry, 1928: 82).
As per Mizo law of inheritance, property cannot descend to a woman except in trust of her children but if there were no male with a better claim a woman may inherit and she would do so before people belonging to the same clan as the deceased, unless they had some other claimant to the estate beyond their clan relationship.
It is the general contention among the Mizos that howsoever liberalism and changes brought about in the society, it will always maintain a dividing line beyond which status of women and their rights cannot cut across. This view was supplemented by Prof. Lianzela, during deliberations in the Seminar held at Gauhati on, 6-4-2005 in his paper on “Christianity and its contributions to the Mizo Society”. I do not ever, fully subscribe with their views. I am certainly convinced that the radical changes brought about by Christianity and modern education would definitely undermine such imaginary dividing line between man and woman in a not far distant future.
Conclusion
In the foregoing paragraphs, enough instances of change brought about by the winds of dynamic forces as social change had been highlighted. It may reasonably be assumed that women in Mizo society have not been placed high under these customary laws. But there have been attempts in recent past to project them in no less ad-contagious situation in their position through legislation. This has received enough patronage for equality in every aspect of socio-political life with that of men.
Thus, Christianity ushered in changes in the entire mode of living and mindset of the Mizos, not only to the institutions relating to women. One such circumstance was that to improve the status of women to modernize and codify customary laws which gradually became the important aim and objective of the ‘Mizo Union’, a political party for-med on April 11, 1946 (J.Y. Hluna-Political Developments in Mizoram before 1947 edited by Sangkima, titled, “A Modern History of Mizoram”, 2004: 89).
It may as well be pertinent to highlight certain factors in the life-style of the Mizos that have contributed to the changes that have come about though may not directly be relevant with the traditional social institutions. But the tremendous impact created by such emerging elements cannot be ignored and marginalized.
Indeed, Christianity as the greatest agency of social change in modern world has become a very dynamic social institution particularly among the heterogeneously infested indigenous tribal mosaic in the North-East India Region amidst preponderantly Hindunised more advanced communities surrounding them.
In a simply language, it must be said, traditional social institutions could not stand against the in-roads of Christianity more particularly on the doctrine of conversion with the concept of ‘salvation’ after death which is strongly vibrant. It's attraction of the tribals in general and the Mizos in particular, towards Christianity can easily be identified on the outwards appearance of lifestyle of Christianity.
The first entry of Christian Mission in the erstwhile Lushai Hills under the spirit of Missionary and spreading the Gospels of Christianity was Mr. Watkins R. Roberts and his wife along with Dr. Peter Frazer of Welsh Mission who entered Aizawl after ten years of William Pettigrew’s entry to Manipur on February 6, 1894. The spread of Christianity was so rapid that today almost every Mizo, inside and outside of present day Mizoram has embraced Christianity. There are different denominational Missions such as Baptist, Catholic, Seventh-Day Adventists, etc., to mention a few, in addition to Welsh Mission (Presbyterian) now operating among the Mizos. Though insignificant it may be, immediate impression one gathers is that of huge constructions of Churches and change in diverse designs of residential buildings in extreme contrast to the traditional Mizo house-design which is uniformly patterned with the exception of that of the Chief which must at all cost be larger than the average villagers’ house, being the scat of administration.
The positive impact of Christianity may be seen in almost all spheres of Mizo life. But the most glaring impact of Christianity is that of the rapid growth of literacy which stands second, only next to Kerala at the all India level.
*** The writer is a Research Scholar, Dept of History, Manipur University.
(Courtesy: The Sangai Express)
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