About The Book

Voice that comes out from one's own word of mouth (orally expressed) as an expression of joy, solidarity, sympathy, sadness, reasoning, thoughts, etc., to one another is ola. There is a perceivable absence of women's voice in the decision-making bodies of the Naga tribal community. This research work, conducted among the Ao Naga community, has come up with findings which show that various traditional socio-cultural practices are the reasons behind denying women participation in the decision-making bodies. As a corrective, the work suggests to give renewed importance to some of the exemplary practices of Aos in their daily lives. These practices and concepts might be developed and applied in the decision- making bodies too. Building up a common platform for all, with female and male sharing and exchanging ideas and accepting each other, would lead to a celebration of life together. Thus, it is proposed that "voice" is one of the important components in communication theory that could overturn the gender injustice, that deprives women of their fundamental human rights. The author suggests embracing a new perspective, i.e., the 'incorporation of women's voice' in the tribal decision-making bodies.

About the Author

I Lanusenla Ao is a member of the Ao Baptist Church in Nagaland, India. She was involved for a year in church ministry at Tuensang Ao Baptist Church, Nagaland. She taught Communication Studies (Christian Ministry) for thirteen years at Leonard Theological College, Jabalpur, where she also served as the Editor of Sandeshharika (Prophetess's Voice). At present, she teaches at the Gossner Theological College, Ranchi, India. She is the Editor of the Adivasi Journal of Theology. She has also published a book entitled Communicating the Gospel in Media Saturated Era.

Introduction

1. Elaboration of the Problem

In the Ao Naga tribal' community the structure of polity for local self-government at the village level is democratic. The village being an independent democratic republic has its own governance systems and laws. A council of elders, called the Putu Menden or Tatar Menden oversees all matters of common interest, and nothing can be done without its approval or sanction. The Putu Menden-which roughly translates as 'seat/government' (menden) of a generation (putu) is the federal assembly of elders representing different founding clans of the village. There are broadly five established putus (generations) amongst the Aos and each putu rules the village for 30 years in a cyclical pattern. Within each putu are seven to nine age/peer groups units called Zünga. Each Zunga consists of people born within a three-year period, and this forms the order of precedence within each Putu. The elders hold forth over their juniors and accordingly the work distribution and roles and, responsibilities in each Putu are established. Within the time frame of 30 years governance of a Putu, different züngas succeed one another as and when the time arises. At the end of the allocated 30 years, all councillors of that outgoing Putu vacate their position and a new Putu Menden takes over. All the decisions made are supreme, and the matters discussed there are final. A similar arrangement can be noticed even in places such as Mokokchung Town, the urban centre of the Ao area which is also the seat of the Ao Senden. The Senden is the apex body of the Ao community. Though Mokokchung is declared a municipality, the Senden seems to have a place and role not dissimilar to that of the Putu Menden in the village(s).

It can be asserted that the widespread adoption of Christianity and Christian ideals as well as the pursuit of modern education significantly increased the status of women and their participation in various aspects of Ao Naga tribal community life. However, women do not have any role in the official functioning of traditional institutions; they are not given any chance to participate in decision-making bodies. Women are invisible when it comes to the decision- making process in the village council. Only male members decide and women are not allowed to participate in the decision-making; even to come and listen is prohibited and considered as taboo. The understanding is that "[i]t is a taboo for women to appear on a political platform or to participate in any village council or public meeting... Women's role is simply to follow and cooperate with the men's decision without any complaint." In Ao society, the silencing of women's voice happens along with other axes of oppression. Silencing consists of instinctively disregarding what a woman is saying, not listening, wanting to interrupt, ignoring their opinions, making mockery of what women say, and reducing women to sexual appearance. The mentality of silencing is an outcome of the age-old practice of patriarchy. This is very much visible in the the Ao Naga tribal community of Nagaland. The denial of rights in land holding systems, discrimination against women in decision-making bodies, exclusion of women as members in the village council, etc., are some examples. The Ao Naga tribal community which is supposedly run on democratic principles does not really show justice in practice. It is, therefore, not surprising to find that the Ao Naga tribal society considers women as "non-citizens." This is an outcome of the whole worldview being conditioned by the inherited customary pattern of thought. and action. Women are denied full participation in the society. When probed on this particular aspect of social functioning, normally the response that comes from male respondents is: "Traditions and our customary practices do not permit women to participate." Monalisa Changkija indicates that: "Aos are still very much dictated and directed by customs and traditions that keep the personal. private, public and professional life well-oiled.

**Contents and Sample Pages**