Representation of Women in Mizo History

Senhri Journal of Multidisciplinary Studies, Vol. 5, No. 1 (January - June 2020), p. 36-44

Senhri Journal of Multidisciplinary Studies 2456-3757 (P) 2582-6840 (e) A Journal of Pachhunga University College Vol. 05, No. 01 (A Peer Reviewed Journal) Jan.-June, 2020

https://senhrijournal.ac.in 10.36110/sjms.2020.05.01.004

REPRESENTATION OF WOMEN IN MIZO HISTORY Hmingthanzuali 1* & Catherine Lalhruaitluangi Chhangte2 1Department of History & Ethnography, Mizoram University, Mizoram, India 2Department of English, Government T. Romana College, Mizoram, India * [email protected] Hmingthanzuali: https://orcid.org/0000-0003-1898-3394

ABSTRACT For a very long time, the transformations that have taken place in the history of the Mizo is mainly derived from the writings of the colonizers and the Christian missionaries. The entire discourse which was dominated by the white male perspective was slightly altered when the natives began to write their own history. However, women writers were still absent. It was

only in the last decade of the twentieth century that women began documenting their history. This paper is an attempt to look at the place of the Mizo women in the narrative through a span of a little more than a century and how they have been represented in the history making process. Women have not always been absent but have always had some sort of 'place' in the narratives. But even in the more modern historical writings, they have been depicted as mere subjects of history rather than actor or maker of history.

Keywords: Women, Victimization, Representation, Conventional archives.

Introduction While the „new history‟ aimed to introduce „total history‟ by including the roles and In historical research, recovering attitude of the people, it also challenged „reality‟ of the past has been the main historical discipline as an area of knowledge attempt of all historians. To achieve this that merely reflects the hierarchical task, scientific method of historical writing relationship between the elite and the was introduced in the 19th century that marginalized groups. Since then various considered conventional or archival discourses, traditions and approaches have documents as representing universal truth or emerged in historical writings and its reality of the past. However, 20th century discipline. One of the challenges against discourses on „new history‟ have conventional history writing also came from increasingly challenged this kind of feminist historians. traditional approach of history writings.

From the perspectives of women‟s Relations of the Government with the Hill history and gender history, earlier history Tribes of the North-East Frontier of Bengal was constructed by the narrow accounts of (1884), A.S. Reid, Chin-Lushai Land elite men marginalizing the role of women (1893), J. Shakespear‟s The Lusei-Kuki clan and other subaltern groups. As Personal (1912), N.E. Parry‟s A Monograph of Lushai narratives groups mentioned “what was once Customs and Ceremonies (1928) and A.G. accepted as normative in history limited the McCall‟s Lushai Chrysallis (1949). From perspectives of gender, class, race, caste, the early twentieth century, a new trend of tribe and ethnicity as the regarded objective writing emerged from the Christian view of the world was defined and selected missionaries. The famous ones among them from dominant white males‟ view” (Personal were R.A. Lorrain‟s Five Year in an Narrative Group, 1989). Feminist historians Unknown Jungle (1912), Herbert therefore challenged the way in which Anderson‟s Among the Lushais (1914), J.M. earlier historians interpret the past, the Lloyd‟s On Every High Hill (1957) and sources they used, the methodologies and History of the Church in Mizoram: Harvest approaches they applied in writing history. in the hills (1991). These writings mostly With this background in view the present were concerned with the changes and paper reexamines the representation of transformations of earlier customs and women both in colonial and post-colonial practices initiated by the colonial officials archives in Mizo history. and particularly the Christian missionaries (Hmingthanzuali, 2010). Mizo histories In Mizoram, records of written prior to the British intervention were documents had been found only from the documented through the transmission of oral British intervention in the late nineteenth traditions including folktales, folklores, century and the study on Mizo cultural myths, proverbs etc. For the very first time practices had been initiated by the colonial these oral traditions were also documented military officers. These records are available in a written form by the colonizers in the form of military reports, (Hmingthanzuali, 2010). ethnographies, travelers‟ accounts, letters, diaries, government reports, medical reports Within these sites of various colonial and Christian missionary reports. However, texts women “occur simultaneously in these works were largely confined to several places” into a subject of history. But semantic studies of language, folktales, in what context were women emerged in geographical and political conditions and colonial texts and archives? In their official rarely touched upon Mizo history in a larger reports and textual writings, colonizers such context. The most cited writings of as T.H. Lewin, J. Shakespear, Cole, McCall colonizers include the ethnographical works etc. generally defined Mizo women in terms of T.H. Lewin‟s A Fly on the Wheel (1884) of their “pitiful” condition in the domestic & Wild Races of South-Eastern India (1870) sphere. Moreover, representing Mizo R.G. Woodthorpe‟s Lushai Expedition women as victims under savage or Mizo (1873), A.Z. Mackenzie‟s History of patriarchal culture who required the

„protection‟ and „intervention‟ of the Historical narratives and colonial government was one of the main documentation during the colonial period aspects of colonial politics (Hmingthanzuali, were indeed dominated by „white‟ male 2010). An instance can be taken from the perspectives that keep men‟s activities and writing of J. Shakespear. ideas dominant even in documenting native women‟s life. But it does not mean that male “A Lushai woman has to rise early, perspective completely suppressed women‟s fill her basket with empty bamboo tubes, voices in writing and recording about and trudge off before daylight down to the colonial experiences in Mizoram. There spring, which is generally some way down were numerous trained women missionaries the hill, and the supply of water is frequently recruited by both London Baptist missionary so scanty that it takes her sometime to fill society and Welsh Presbyterian Church. her bamboos. Having conveyed her Hence, some records on women‟s issues like basketful to the house, she has to set to work female education, health and sanitation etc cleaning the rice for the day. The necessary are also left by these women missionaries, amount of unhusked rice has been dried the but only few of them penned down their previous day on the shelf of the hearth, and experiences in a book form. The most this she now proceeds to pound in a mortar famous works include E. Chapman & M. in the front verandah and winnow on an oval Clark; Mizo Miracle (Chapman & Clark, bamboo tray till it clean enough for use. The 1968), May Bounds & Gwladys M. Evan; breakfast of rice has then to be cooked, and Medical Mission in Mizoram: Personal by the time it is ready her husband is awake. Experiences (Bounds & Gwladys, 1987), After the meal the real work of the day Gwen Rees Roberts; Memories of Mizoram: begins. In the cold weather the women settle Recollections and Reflections (Roberts, themselves to some of the operations 2001). These writings form important connected with cloth making, while the men sources for the studies of women‟s and prepare to pass a day of complete gender history in colonial Mizoram. The enjoyment, lying in the sun and smoking…” authors of these books mainly highlighted (Shakespear, 1988). missionaries‟ project on education and The same ideology is followed by medicinal works concerning the the Christian missionaries. To validate the development of Mizo women. However, triumph of their civilizing project, they have white male‟s perspectives still governed portrayed themselves as the saviour of Mizo white women‟s perspectives. The women. Welsh Presbyterian missionary J.M. evangelical notion of female missionaries on Lloyd‟s observation on the emancipation of gender relations were strongly attached to Mizo women reflects to throw light on this the “Victorian conceptions of gendered as he argues, “This (Emancipation of separated spheres” and most of their women) came surely, but slowly through writings reflected their absolute conformity Christian influence” (Lloyd, 1991). to the Western patriarchal thought. At the time of her arrival in South Lushai hills E.

Chapman also envisaged the importance of miserable condition in the domestic sphere reinforcing the women‟s space to domestic associated with the issues on customs chores in education as she said, “We had relating to women particularly on marriage made a mental note that when schools for systems. All of them urged for the need to girls started in Mizo District, the work and educate women and girls and considered lessons must be done out-of-doors, and life female emancipation as the first step must not spoil them for village work. It must towards cultural progress. be planned as to make girls more useful in Aside from the above mentioned their homes and villages than they were newspapers, it is from the first half of the without it” (Chapman & Clark, 1968). twentieth century that native intellectuals Both colonial and missionary also produced various texts on the history of writings reveal that while the colonial the Mizo but without texts produced by reforms institutionalized the power of men Mizo women. The earliest and most in the family through the customary law, the prominent among them were Liangkhaia; missionaries‟ reforms reproduced „new Mizo Chanchin (1938), Challiana; Pipu Nun Mizo women‟ who were domestically (1949) and K. Zawla; Mizo Pipute leh An trained to fit into the paradigm of a „new Thlahte Chanchin (1964) etc. These writings Mizo patriarchy‟ (Hmingthanzuali, 2010). mainly dealt with the socio-economic, Similar to Partha Chatterjee‟s argument on religious and political life of the Mizos. The colonial Bengal, female education in Lushai main limitation of the above writers is that Hills emerged as a new social form of their historical writings were mainly “disciplining” the society according to the recollected from the oral records based on new economic and social conditions set by the perspective of „Lusei patriarchy‟ the external forces (Chatterjee, 1999). (Hmingthanzuali, 2010). Until today researchers and writers of Mizo History Newspapers of that period replicated mostly rely on their texts. that in the early 20th century a few literate and educated class of native young men In the later part of the twentieth started to write about women‟s condition century several scholars trained theologians and criticized Mizo patriarchal attitudes also began to have systematic studies in towards women. The famous among them social, cultural and religious changes were Vanchhunga, Dala, Thangbura Sailo, brought about by Christian morality and new Makthanga, R. Buchhawna, H. Durra, Ch. material cultures. The notable scholarly Pasena and Khamliana. The colonial studies among them were the works of newspaper, Mizo leh Vai Chanchinbu and notable theologians such as Zairema; God’s the first Mizo Christian periodical journal Miracle in Mizoram (1978) and C.L. Kristian Tlangau echoed the resonances of Hminga; The Life and witness of the Church the voices of these young men for the in Mizoram (1987). Although women were emancipation of women (Hmingthanzuali, not the main theme of their writings, these 2010). They mainly concerned women‟s writers and scholars unquestionably retained

© SJMS, 2020 39 Senhri Journal of Multidisciplinary Studies, Vol. 5, No. 1 (January - June 2020), p. 36-44 the notion of glorifying colonial credited women missionaries as liberating administration and particularly missionaries‟ force for Mizo women. activities for saving the Mizo women who Throughout the last century no were „victims‟ of pre-colonial cultural critical appraisal of the „civilizing mission‟ practices. Instances can be taken from the of the missionaries and colonizers in writings of the two trained theologians Mizoram were yet to be found. In this Zairema and C.L. Hminga (1987). While context, the present study observes that Zairema states, “If Christianity brings those few learned or literate young men who freedom to the men, it does more to the had initiated the task of representing the women” (Zairema, 1978), C.L. Hminga also Mizo past were amateur historians but not argues, “In Pre Christian days, the place of professional historians. They were totally women was very low indeed…Mizo women unaware of historical theories and methods have been liberated by Christianity” to challenge colonial and missionary (Hminga, 1987). accounts and even to introduce new It was only from the last decade of perspectives in studying the Mizo past. The the twentieth century that indigenous theologians indeed were believed to conduct women began to draw their attention to proper research; their writings however documenting women‟s life. One of the first reflected that they were the products of the female produced texts was published in missionaries. As far as C.L. Hminga and 1994 by Synod Publication Board. As the Zairema were concerned they studied in book is published as one of the series of the mission schools so the mission‟s influence Gospel centenary celebration, the author on them was very strong. They were Malsawmi elaborated women‟s place and impressed by the positive aspects of the their contributions for the growth and missionary activity and were totally blind to development of Presbyterian Church in even find faults of the missionary enterprises Mizoram and also acknowledged (Lalsangzeli, 2011). Moreover, having been Christianity for giving chances to women to influenced by the ideologies of the have contribution within the church missionaries, the Mizo amateur historians activities (Malsawmi, 1994). The same and trained theologians enthusiastically approach is applied by a trained theologian instilled in them the new concept of „Mizo Zomuani in her book „Kum Za Chhung a patriarchy‟ and wholeheartedly praised Kohhran Hmeichhe Chanchin’ (Zomuani, Christianity for saving Mizo women from 2004) Zomuani has produced a detailed the ill treatment of the traditional patriarchy. account on the roles of Mizo women for the Malsawmi‟s and Zomuani‟s writings growth of Presbyterian Church from 1904- reflected that women also became aware of 2004 mostly based on missionaries‟ documenting their own life and accounts. While acknowledging female contributions in the past. But as both of education that enabled the native women to them were the leaders of Kohhran contribute for the Church she has also hmeichhia (Church Women‟s fellowship),

© SJMS, 2020 40 Senhri Journal of Multidisciplinary Studies, Vol. 5, No. 1 (January - June 2020), p. 36-44 their perspective was suppressed by the were not completely absent from the patriarchal hegemony of the Church. archival documents and the literature of Rambuai. One of the main images of women In the post-colonial period, a new drawn from these documents is their genre of writing emerged as a result of new victimizing condition against the atrocities ethnic and political consciousness. Most of committed by the Indian Security Force in these writings focused on the growth of the form of rape, violence and others. Under ethnic consciousness and can be traced from this “victimizing discourse”, women have the mid 1940‟s to 1950‟s and later, the been portrayed as passive victims who are to history of the Mizo Nationalist Movement be saved. In most of the existing literatures, (MNF) of 1960‟s-1980‟s, which the Mizo women have also been described as “also refer to as Rambuai. So history writings in there” and their duties remain within the role the Post-Colonial period are mostly centred of cooking, nursing, washing etc, which on political history particularly on the were often described as secondary from the history of Rambuai. For many decades, active role played by their male much attention has been directed towards counterparts. the roles of ethnic leaders and other (male) heroes within Rambuai history. But much of In the present century, there has been these writings have been drawn from the a growing awareness of a more inclusive personal accounts of male MNF leaders and form of writing among the young scholars official documents of the government and and indigenous writers. These writers have the Church. Aside from mainstream and taken the initiative of bringing to light the indigenous scholars, most of the earlier hidden roles and participation of subaltern works on Rambuai were produced by male groups. With the aim of recovering hidden writers who were volunteers and leaders of voices of numerous Mizo people who the movement. The result was the absence of experienced the movement, few scholars and the voices and contributions of certain writers now began to employ oral sources groups, particularly women, involved in the and giving the voiceless people the space to movement. So far, Ram Tana Tawrhna share their knowledge and experience on (2016) by Rebeki is the only published book Rambuai. Among these C. Zama‟s Zoram a written by female volunteers of Rambuai. In Tap (Zama, 2008) and his Untold Atrocity this autobiographical memoir, Rebeki shared (Zama, 2014), C. Lalawmpuia Vanchiau‟s her active contribution as a volunteer and Rambuai Literature (Vanchiau, 2014), were her struggle as a wife of the MNF leader as the prominent works. This new approach well. indeed gives new opportunity for women‟s experiences and voices to be heard, featured Hence, the most striking unevenness and examined within the realm of Rambuai of the archives and literature of Rambuai is literature (Hmingthanzuali, 2019). While “their gendered nature and the relative hidden contributions of women are absence of female-produced texts” unearthed, issue of victimization is still (Ballantyne, 2001). Nevertheless, women internalized by repressing the subaltern

© SJMS, 2020 41 Senhri Journal of Multidisciplinary Studies, Vol. 5, No. 1 (January - June 2020), p. 36-44 women to exercise their agency. Within the prison memories of Mizo Ethnic discourses on female victimization under the Nationalism‟ (Hmingthanzuali, 2014), Mizo Armed Forces Special Power Act women Women and Agency: Reading Insurgency in are always repeatedly represented as victims Northeast India from a gender perspective who are to be „pitied‟ and needed to be (Hmingthanzuali & Pande, 2017) Memories, saved by their male counterparts. Trauma and Resistance: Mizo Women’s Narratives on Rambuai (Hmingthanzuali, In the attempt of placing women as 2019) and Mary Vanlalthanpuii (Women’s active agents in the making of the society, Action in the Mizo National Movement there has been an emerging interest among 1966-1986 (Vanlalthanpuii, 2019). Stressing female scholars in recovering the lost and the need to move away from victimizing hidden voices of women who experienced discourse Hmingthanzuali and Mary the movement. From the approach of Vanlalthanpuii have recovered the missing feminist and gender studies new stories of women by retrieving the lost methodology has been applied to introduce a voices of female volunteers, female whole new paradigm in the study of prisoners and other women who experienced Rambuai. Tracing their sources from the movement. Putting aside how they were personal narratives and oral interviews, victimized, women‟s resisting action against these writings recovered the real voices, their victimization, the protective roles they contributions, perspectives and actions of had played for their community and their women of different groups. The first female male counterparts are highlighted. These produced text on the experiences of women writings challenged the traditional approach during Rambuai period was Denise Segor‟s of representing women as mere victims in Tracing the Persistent Impulse of a Bedrock almost all historical events of Rambuai. Nation to Survive within the State of India: Mizo women’s Response to War and Conclusion migration (Segor, 2006). In her doctoral From the above writing, it can be research, Denise Segor brings to light how perceived that Mizo women have always Rambuai affected Mizo women, telling their had some sort of a presence in historical experiences of the disturbance and stories writings since colonial times. But they have that have never been told before, their been portrayed as either a passive participant ordeals, feelings, experiences that were or a victim who needs to be saved. The real never documented. Her research mostly voice of women, their stories, perspectives, covered the voices of those women who experiences etc. are prospects that still need experienced village groupings during the to be explored. The few female writers that Rambuai period (Segor, 2019). have emerged are still under the influence of The exclusion of women in the the traditional mode of writing. Therefore, history of Rambuai is also challenged in history writing is not inclusive as it focuses other writings of Mizo female scholars on the male story while the women are just Hmingthanzuali (Recollecting Women’s “also there”. The total history has not been

© SJMS, 2020 42 Senhri Journal of Multidisciplinary Studies, Vol. 5, No. 1 (January - June 2020), p. 36-44 brought out. The marginalisation of women Participation from 18th to 20th Century, in political and religious space together with Unpublished Thesis, University of the dominance of traditional patriarchal Hyderabad. attitudes over the decades of Mizo history Hmingthanzuali (2014). Recollecting Women‟s had resulted in the privileging of male prison memories of Mizo Ethnic perspectives in the Mizo historical record. Nationalism‟. In: Vulli, Dhanraju (ed). To recover the “reality” of the past, the Debating Tribal identity: Past and conventional sources need to be reexamined. Present. Dominant Publishers. Alternative sources like oral sources, personal narratives, diaries, autobiographies Hmingthanzuali & Pande, Rekha (2017). Mizo and so on need to be incorporated into the Women and Agency: Reading Insurgency writing of history to bring out a more in Northeast India from a gender inclusive Mizo history. perspective. Journal of Humanities and Social Science, VII.

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