A Reflection on the Situation of Women in the North East Region of India

by Wapanginla, SCM India

The introduction of Christian faith by the foreign missionaries in the region of North East India brought about radical changes in the tribal society. In spite of the deferred opinions, most of the scholars acknowledge the contribution of Christianity towards the uplifting of women. However, this does not mean that the position and status of the women took a complete different shape. Today, in most of the tribal societies in North East India, women are considered to have equal status with men. It is because there is a free and liberal society, where mixing with the opposite sex is open and free. In other words, they are free and have better opportunities in the community in comparison with the women of other societies. But traditionally, they are regarded to be submissive and are kept away from active participation in both socio-political and religious activities. They are made to submit to and depend upon man and to confine themselves mainly to domestic duties. As what Renthy Keitzer, a prominent Naga theologian says, their freedom is limited; strictly speaking, they are not free in the modern sense of the term.

Today women are the most oppressed section of the society. They are struggling for full humanhood, for equal rights and justice in all spheres of life. The worldwide patriarchal culture considers women as inferior and dependent beings to men. For many centuries, both men and women have been educated and domesticated by the thought and notion of patriarchal biasness. Our stories and traditions have been largely integrated and transmitted in the light of this domesticated culture. Before the patriarchal society was well organised and shifted to a rigid and hierarchical structure, women had enjoyed active participation in various social activities and had almost equal rights as men. However, in the course of time women's role and status were diminished gradually due to the dominant ideology of patriarchy. Thus, while women are seen as inferior and subordinate, men are regarded as superior, having power to dominate women.

Women in matrilineal societies like the Khasi-Jaintias and Garos enjoy a better position. The youngest daughter inherits ancestral property and female lineage is maintained. Yet, this does not contribute to the equality with men.

When we look at the socio-political sphere, men certainly have shown respect to women than before, but the fundamental concept of womanhood as inferior to manhood is not changed by Christianity though they could mingle freely with men and take part in social activities, one would see a male above. This is clearly reflected in the structure of the Church in which women are given low position. In the tribal traditional societies, the village council which consisted only of men held the highest administrative power. In many villages, this tradition still continues. At the State level the situation is somewhat different but the fact still remains that the male leadership is dominating all parties.

In the socio-economic spheres, a large majority of tribal female workers are engaged in agriculture. They are seldom employed in industries and other business activities. Women who work outside the home still remain responsible for the domestic work of the household. Thus, bearing a double work burden which is a serious obstacle both to better employment opportunities and to socio, economic and political participation. According to economists, household works are non-productive because they do not add to the national income. Household works are described by these economists as un-organised, unpaid or invisible. This means that 99 per cent of the women are engaged in non-productive works, they are deprived of taking up leadership roles in the society. According to S. Shimray, the overall status of women is undoubtedly lower than of their male counterparts. In the process of history, women have been systematically conquered and deprived of their own history. They are blindfolded from the truth of their own historical privileges. Among the poor and the marginalised, the most unprivileged and poorest are women.

The Role of Women in the Church

Thanzauva, a Mizo theologian has the view that in the early formative stage of tribal Christian Church, there was no discrimination against women, who could participate actively in the Church as evangelists, teachers and deacons. One reason he gives for this is the lack of able male leaders. This should have certainly contributed much towards the uplifting of women in tribal Christian society. But the equal partnership was still far from realisation. Certain traditional practices could not be avoided even after the community had embraced Christianity.

The role of women in the Church ministry has always been defined by the traditional role of women in tribal society and this determines their status in the Church. R.L.Hununi says that the new theological awareness coupled with the changing world in which new models for women began to be available, made it difficult for the most educated women to accept the traditional roles assigned to them in both society and the Church. In the Church more women are feeling that they are called by God into the ministry and more and more women are seeking theological education. The ministry of the church remains incomplete without the full and equal participation of women. For if men and women are both created in the image of God (Gen.1:26-27 and 5:1-3), they are inseparable and their equal status as well as dual ministry is assumed. Women have special gift to offer to theology. In Christian ministry both men and women must work together in multiple ways with the goal to establish the Reign of God in Christ had initiated.

Alice Walking too says, discrimination is more common in the Church than in the secular circles. High ranking women officers and even women ministers are found in the secular sector. It is in the Church circles that leadership of women is not fully accepted. The structure of the Church hinders equal participation of men and women in the ministry. Though women contribute a lion's share for the betterment of the Church, they are debarred and marginalised in ecclesial employment. Fully qualified and trained women are often denied their ordination, leadership, administration, policy-making etc. Women are expected to play assisting roles only.

In North East India, the issue of women ordination was raised only a few years ago. A landmark was achieved when Ao Baptist Arogo Mungdang (ABAM) ordained two Ao-Naga women, Noksangchila in 1992, ad Senangshila in 1993. Later in 1996, D. Bongshot was ordained in Thamlakhuren Baptist Church under the Lamkang Naga Association and Kim Vaiphei in February 1977, under the Kuki Baptist Association.

This is indeed a great step towards equal participation of men and women in ministry. In this regard, R.L. Hnuni rightly pointed out that it is time to give up the traditional that always expect only women to be the ones who would adjust to the situation, but to treat them equally as men. She also calls for re-examining and restating the unjust traditional view by restructuring the Church to be accommodative and do away with evils of inequality, injustice and discrimination.

In conclusion, the above following discussions demonstrate the condition and status of women in North East India and called for the need to be liberated in all areas of life. The women's role and status was low traditionally and remain so at the present. In spite of significant contribution of women to the life of society, women and womanhood have been subjected to sufferings and exploitation even in the Church of North East India, there is a wide gap between men and women. It is therefore necessary for the church to re-examine and change the traditional attitudes towards women and bring them back to a fuller humanhood, so that the purpose of God will be fulfilled, by sharing the partnership in God's mission.

References

1. Lonkumer, Limatula, "Rediscovering Women's Status and Role in the Society", ed. R.L. Hnuni, Methodology of Feminist Theology, Transforming Theology for Empowering Women: A Theological and Hermeneutical Reflection in the Context of North East India, Eastern Theological College, Johart, 1999.

2. Shimray, Shimreingam, "Women and Economics", ed. R.L. Hnuni, Methodology of Feminist Theology, Transforming Theology for Empowering Women: A Theological and Hermeneutical Reflection in the Context of North East India, Eastern Theological College, Johart, 1999.

3. Realities and Status of Women in North East India -- A paper presented by Jamir Amongla, on 1st March 2002.

4. North East India Setting (statistical, historical, socio-cultural, economic, political feminist and theological concern) -- a paper presented by Ihusing, Toshimenla, et.al., on 26th October 2000, at Aizawl Theological College.

A Reflection on the Situation of Women in Sri Lanka :
the Strengths and Limitations of being a Woman in Sri Lanka

by Dayanthi Samaranayake, SCM Sri Lanka

Limitations

Socio Cultural 
Women are still considered as persons who are required to manage the household affairs and stay at home. If they were very active and out-going, they would be looked down upon by the society. They need to be soft spoken and gentle. Aggressive or outspoken women are condemned. The full freedom to express their views or to challenge decisions is not given and even if it is, women who have been brought up in this set up do not and cannot make use of the opportunity. If a woman is known for moving freely about with male friends, she is considered to be a person who is of loose character. These are mainly due to the cultural and social norms set by our society, and mainly by men so that they could have control on the actions of women.

Political
Though more than half of the population of Sri Lanka is women, there is not even a 5% representation of women in the Parliament, and though there are many women actively working in political parties or on political campaigning, they are limited to the internal activities of the political parties. Furthermore, participating in politics too is a difficult task, as one needs a lot of money and also the strength to work with male candidates who usually use violence to promote their cause. Hence even as the women who are already participating in the political sphere, so too are the patriarchal ideology and system. There is limited freedom to use a different mode or style of carrying out one's functions as a woman politician.

Legal
I would like to stress on the point on the exhaustive laws that are found in the Statutes in Sri Lanka. There are very few women who actually have knowledge on these laws. Furthermore, women are reluctant to come forward and place their cases before court for fear of being ridiculed and of damaging their family prestige or honour. This is mainly because the majority of the judges and practicing lawyers are men and when one goes to the police station to file one's case, the police would resort to considering the case a minor incident and would force one to take other measures without going to court. Even if a case is brought forward in a court, attempts are always made to put the blame on the woman. So justice is not very often met.

Economic 
Stemming from the Socio-Cultural aspects, women to a great extent, are still limited in job opportunities of their own choice. Many factors will need to be considered by and for the family, and many arrangements have to be made in relation to one's family responsibilities. Even in the job market, many companies or employers would consider factors such as pregnancy and inability to work late and that women are often faced with certain difficulties in a job. Promotions do not happen easily and even if they do, there will be many malicious gossips or rumours that the woman has been promoted.

Religion 
Religion continues to restrict and limit women. In Sri Lanka there are four main religions of Buddhism, Hinduism, Islam and Christianity. In the first three religions, women are not given recognition at all and all the religious teachings and laws seem to focus on restricting women. In Christianity, though some denominations have recognised women priesthood, the teachings and understanding of the congregations and their attitudes remain the same. Some of the main denominations are still reluctant to ordain women and while some women when ordained, are not given full powers to lead the service or share the Eucharist. Women are still considered as impure and as a person who causes men to sin.

Strengths

Sri Lanka being a country in which there has been a Civil War going on for nearly over 20 years, there are many women who are victimised by this war. In this context, there are many widows and women who lost their children in the war, but somehow they have the strength within themselves to forgive and most importantly, live their life bearing all these grievances in their stride. In times of any displacement, they are the ones who pick up the pieces and continue to start all over again not once but, many times. The women in Sri Lanka have a great power to endure, and a will power to continue despite any painful circumstances. Many women run a family through their own efforts in situations where either the husband is dead or that he is addicted to both alcohol and drugs. The women are the breadwinner as well as the caretaker of the family. Most often, many women find comfort in each other and this is a great strength of solidarity. Many women are able to express and articulate their difficulties and problems with another group of women who are there to support.

Many young women or women student are frequently faced with the trial of doing well in their studies while helping their mothers in taking care of the family. Most often when the mother is at work, it is the young daughters who would be doing all the household chores and at the same time juggling with the schoolwork. This is indeed a strength to be recognised.

As young adults, women have to face with many challenges from the patriarchal ideology and system as well as male-dominating experiences in society and yet they continue to pursue their dreams and hopes. The power to dream and plan against all odds is yet another strength of the women.

As a mother in Sri Lanka, we need to recognise her strength of bringing a child into the world and giving all to the child even at the expense of herself. We must affirm these strengths and qualities in most mothers when it comes to their compassion and unconditional love to their children.

It is quite a challenge to see what are the strengths women have, which is consequent to the fact that women's strengths are not recognised and affirmed by the society. However the following need to be kept in mind when reading this reflection. I have only given a very general picture of the strengths and limitations of women in Sri Lanka. These would most certainly change when taking into consideration the different social circles in Sri Lanka and the different backgrounds where the women come from. Many a time, the same limitations may exist in different degrees, while in another situation, different limitations may exist. Then again, some women might be able to recognise their strengths and optimise them to do creative and productive things, while others might not be even aware of what their strengths are.

A Reflection on the Situation of Women in Taiwan

by Shieh Hui-Chuan, Taiwan SCM

The Taiwanese family and society have long been influenced by the traditional Chinese culture: Confucianism. Under the influences of various deep-rooted concepts such as "male's priority over female", women are often limited into playing the role that is expected by society and family: a woman who is quiet, never expresses her own opinions, and always obeys her father, husband and sons and follows what they said. Many women are accustomed to live with these restrictions without considering the need of necessary changes.

The committee of Women Ministry of General conference in Taiwan has promoted "Gender Equality Decade 1998-2008" as a continuation and response to the "Unite Churches and Women Decade" campaign held by the World Council of Churches (WCC). From the statistics, we observe that the number of female elders and deacons is on the rise year by year in local churches (from 37% in 1992 to 42% in 1997). However, when it comes to the ministry in the general conference level, the ratio of women participation goes contrastively down. In the Presbyterian Church, female voting delegates (elder) from each congregation and ministers remain in the minority. This year the Presbyterian Church passed a law stipulating that the number of female workers must be up to 5% in all ministries and committees. Although this is a start, in practicing this, there is still a certain distance to reach the goal.

On the surface, Taiwan seems to be an equal society for both genders. But beneath it, women are still restricted by traditional ethics and culture in the society, in their families, and in the church. Therefore, women do not have many opportunities to optimise the strength and the power of female independence to the full extent.

As a female pastor, I have worked with the congregation as a pastor alone as well as with a male colleague pastor. Although I receive less discrimination from my partnership with this colleague, in the overall Church environment I am still restricted because I am a Woman. For example, women are always perceived under the opinion of being "weak", and that women cannot be a leader and cannot make decisions. Or women could only take certain responsibilities to perform small menial tasks or could just be the leader in certain times. Unfortunately many a time, the pressure given to women does not only come from men but also from women ourselves. In the church, while female elders often listen and submit to the opinion of male elders, they would query and doubt on the opinion or decision made by female pastors. And if a married couple in the church is pastors, the wife is often limited to be the pastor's wife, and she cannot be a leader in the church. These experiences left me feeling helpless being a female pastor. It makes me feel sad and distressed. We should do more and worker harder to reach the goal of gender equality.

A Reflection on the Situation of Women in Hong Kong

by Hazel Man Hei Yan, SCM Hong Kong

Why do girls have to wear dress?

The first time I became aware of the differences between girls and boys was when I was young and was taught that a girl wears dresses and a boy wears trousers. However, I did not like wearing a dress, as it seemed to be a control over me. When I was young, my aunt taught me that I had to walk and sit very politely, or to do things gently like a lady when I was wearing a dress. Also, I could not put the back of the dress up while I was sitting. All these restrictions were too troublesome for me. I thought to myself: why was wearing a dress had so many rules? So I dislike wearing dresses or even being a girl. However, my aunt and mum would always forced me to wear a dress as they thought girls wearing a dress would look prettier.

Women in the Church

Summer in Hong Kong is very hot and humid. Many women like wearing vests in summer because of the weather. However, women, especially young women in the fellowship, are not allowed to wear vests in my church. The reason given is that it would be tempting for the brothers. So does it imply that men commit sins because of women, but not because of their irresponsibility? It totally is a defence for men but at the same time discriminates women. Moreover, women are not allowed to lead a Eucharist or to be a Master of Ceremony during service time. This is because the church believes that according to the St Paul's scripture that says men are the head. So the priority of the church's setting is to put men in first place, women are the subordinates. The tasks of women in the church are mostly flower arranging, providing food in certain occasions or baby sitting.The present Christian ethics and models of theology in churches are still made and practiced under the patriarchal system in Hong Kong especially conservative churches. Women are still obviously or not obviously being discrimination and stereotyped in the church.

However there is one thing I appreciate in the church: people usually think that sisters are morally and spiritually superior than brothers.

Talented women are lonely and unhappy?

Nowadays women's social position in Hong Kong has gotten higher than before. One could find more women working in higher positions such as in executive or decision-making positions in big companies or in the Government. It reflects that women are more educated, intelligent and talented in Hong Kong.

However, these women still bears a great burden of oppression under the patriarchal system which is very much influenced by the traditional Chinese thought. It is harder for women who are highly educated, in a high positioned or a high salaried job, to get married. Traditionally, people think that women should be quiet, untalented and obedient. Many men are fearful that their wives would be more talented or educated than they are. Many people like to put a label on these highly educated and talented women as "single and abnormal" - without the happiness of a marriage or they lack 'normal love' in their life.

Media Violence against Women

Moreover, film and television programmes in Hong Kong often feature women's body as the main content of the programme. The camera would only focus on the women's hips, buttocks and chest. The media tends to use women's body or their sexuality to excite and entertain audiences. Also, local magazine and newspapers in Hong Kong like using women's body as their selling point. Flipping through the magazines or newspapers one could always find semi-naked women or women posing sexily being put on the front pages. The local newspapers in Hong Kong always sensationalise stories about domestic violence or sexual harassment of women and these stories usually appear on their front pages, focusing only on the process of rape and violence. However, these newspapers do not aim at raising public awareness or concern about women who had suffered, but just using women's suffering as an excitement or attraction for the readers.

From the above, we can see there is lot of media violence in Hong Kong which commercialises on women's bodies. They stereotype women as sexual objects for entertainment or propaganda. This totally distorts the image of women or devalues women's body and as a result women are despised and mis-perceived.

Women Suffer from Unhappy Marriage

Hence, in Hong Kong, oppressions of women always occur. Although the oppressions may not be obviously or consciously identified, they are exercised on women all the time at different levels.