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Men Against Matrilineage: Contestations Around Gender in Shillong, Northeast India a Dissertation SUBMITTED to the FACULTY of TH

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Men Against Matrilineage: Contestations Around Gender in Shillong, Northeast India a Dissertation SUBMITTED to the FACULTY of TH Men Against Matrilineage: Contestations Around Gender in Shillong, Northeast India A Dissertation SUBMITTED TO THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY Namrata Gaikwad IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Jean M. Langford June 2015 Namrata Gaikwad, 2015© Acknowledgements My deepest debt is to my dissertation committee members – Jean Langford, David Lipset, Ajay Skaria and David Valentine. Their interest in my project has been as steadfast as their support to me unstinting. Without them this of all pages would not have been written. Their intellectual energy and inner calm have steered this research from start to finish. A special thank you to David Valentine who first watered the seed of this project – his ideas were immensely energizing and his enthusiasm gave me much courage. Each of my committee members has taught me more than they perhaps realize. As people and as professors they continue to inspire me and I am so grateful for them. A lifetime of thank yous to my advisor, Jean Langford would not be sufficient. Her tenderness is at the heart of my limited accomplishments. Only I know exactly how much I have profited from her sagacious worldview. An incredible thinker and gifted writer, her mentorship (and her very existence in this world) has been one of my life’s blessings. My gratitude is also to the American Institute for Indian Studies, the Wenner-Gren Foundation, the Department of Anthropology, the Institute of Advanced Studies and the Graduate School at the University of Minnesota, Twin Cities for financially supporting this research. Hundreds of people in and around Shillong have had a hand in this project. To everyone I spoke to I promised anonymity so I must thank you all anonymously as well. For letting me into your lives and homes, for sharing your thoughts and concerns, your family and friends, and for plying me with all manners of kindness I shall always be i grateful to you. To the four people with whom I lived as a paying guest – I can’t thank you enough for carving a space for me in your homes. ‘Evaliza’ has been one of the brightest lights in my life. Every day around her was a gift and what I learned from her just cannot be measured. She not only sheltered me but also made me a big part of her immediate and extended family. Their help, love and concern kept me whole and for all of them I am grateful. My warmest thanks to Bah Keith and Bah Mike, leaders of two of the organizations I write about in this thesis. Despite knowing my politics were not aligned with theirs they each engaged me rigorously with their ideas and listened patiently to mine. They introduced me to their worlds, both professional and personal, and their caring and generosity moved me deeply. Many thanks also to the SRT members and supporters who shared their stories with me. To all those I became close with, I thank you for each moment we shared together and with others – your company and support has enriched my world deeply. Fieldwork in the Northeast has taught me so much more than the topics covered in this dissertation – about being, belonging, dreaming and coping. For all these lessons I feel thankful, and can only hope they pass through me to others as well. I would especially like to thank K. Lalitha who invited me on my first journey to the Northeast and because of whom I met all the wonderful people at the North East Network (NEN). I am deeply grateful for the heartfelt support extended to me by NEN’s Executive Director, Monisha Behal who has always believed in my abilities and the former Chairperson MG Sreekala whose energy and intellect have been so motivating and whose friendship has sustained me. Many thanks to Anurita, Seno and the entire team at both the Guwahati and ii Chizami offices for sharing your work and your warmth with me. To all the people who have worked in the NEN Shillong office I owe an undying debt. They were my backbone as I learned to find my way in a new city and without their help and kindness this research would simply not have been possible. Kong Darilyn, Kong Gina, Annie, Bita, Kong Rit, Iba, Streamlet, Mornrina, Bernadine – you will always be close to my heart. Fieldwork was challenging and to all my friends and family who came to visit me I am so grateful. I enjoyed looking at the city through your eyes and sharing you with my new friends in Shillong. I would like to thank my teachers in CIEFL Hyderabad – Madhava Prasad, Susie Tharu, K. Satyanarayana, Satish Poduval, Javeed Alam, Rekha Pappu and others – for introducing me to a world of writing/thinking that took seriously the questions I had been asking since my mind first began discerning patterns in the world I inhabited. I thank my parents Pushpa and Ravi, my first interlocutors, through and against whom I made sense of things, and from whom I have learned so much. I would like to thank my childhood friends – Anshu, Gauri, Hrithik, Karan, Kartik, Kriti, Rika, Rohan, Sharda, Snehal, with whom I shared many wonderful moments. I can only acknowledge the existence of my chosen family and friends since my debt to them is so great. Elakshi, Shad, Samidha, Nitya, Diia, Ritika, Vinod, Tom, Nikhar, John, Di, Tim, Tumpa, Anna, Cindy, Gil, Mary, Pat, Erin, Patrick, Mark, Sue and Garrett – you have helped me survive adulthood and been there for me through this dissertation, easily one of the hardest things I’ve had to do in my life. I am forever connected to you. Finally, I dedicate this work to zubu and Lil’ Ki – the two big loves of my life. iii Abstract Taking the discursive figure of the enervated, emasculated Khasi male as its starting point, this dissertation analyzes the assertions of crises being articulated by a few groups of Khasi men that have identified their matrilineal traditions as the cause of the ‘unraveling’ of Khasi masculinity and a purported degradation of this hill-tribal community in Northeast India especially in the face of significant changes over the recent decades. More broadly, it examines how urban Khasis negotiate the dilemmas of these changes and frequently call upon modern and globally popular discourses such as indigenous rights, human rights, justice, dignity, and gender equality in order to describe or validate their understandings of different social problems. I argue that analyzing contestations around gender and kinship allows us to trace the multiple nodes along which Khasi identity is being activated, both in relation to hegemonic conceptualizations of modernity and progress, and through complex dialogues with ideas about nationhood and group belonging, especially in their imbrications with understandings of ethnicity, race, gender, sexuality, language, religion and culture. iv Table of Contents ACKNOWLEDGEMENTS ......................................................................................................................... I ABSTRACT ............................................................................................................................................... IV TABLE OF CONTENTS ........................................................................................................................... V INTRODUCTION ...................................................................................................................................... 1 OF FATHERS AND FIRST-BORN SONS: MATRILINY AND FEELINGS OF MALE DISCRIMINATION ................ 3 CONTEMPORARY ‘CRISIS’ IN SHILLONG: THE MATRILINY V. MODERNITY DEBATE ..................................... 7 DISSIPATED MATERNAL UNCLES, DOMINATING HEIRESSES: THE ‘WEAKER SEX’? .................................. 10 THE MYTH OF MATRIARCHY: THEORIZATIONS ON PATRIARCHY AND MATRILINY .................................. 12 ANTHROPOLOGICAL SUBJECTS: LEGACIES AND ‘PROPER OBJECTS’ OF THE DISCIPLINE .......................... 16 AN (OTHER) OUTSIDER: STUDYING THE ‘TRIBE’ IN INDIA’S NORTHEAST .................................................. 22 ON METHODS ........................................................................................................................................................... 40 CHAPTER 1 ............................................................................................................................................. 49 ANXIOUS OUTSIDERS: NORTHEAST/INDIA AND THE MAKING OF DIFFERENCE ........... 49 FRAMINGS OF THE NORTHEAST WITHIN THE DOMINANT DISCOURSE ........................................................ 53 NORTHEAST AS EXCEPTION .................................................................................................................................. 55 BACKWARDNESS ..................................................................................................................................................... 61 RACIAL OTHERING ................................................................................................................................................. 67 NORTHEAST IDENTITY AS TRIBAL DIFFERENCE .............................................................................................. 74 THE FUTURE OF THE JAITBYNRIEW .................................................................................................................... 81 CHAPTER 2 ............................................................................................................................................. 88 MATRILINEAL LENSES, ANTHROPOLOGICAL EFFECTS ........................................................... 88 FRAMING KHASI MATRILINY ...............................................................................................................................
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