Compromise is a familiar term when it comes to a woman. Compromise, if there is an abuser within the family for the sake of clan honour. Compromise, if you have to follow de-humanising traditions as it is forbidden to question religion. Compromise, if there is unequal treatment in schools and colleges at least you have got a chance to study compared to your ancestors. Compromise; if you are bonded for labour and domestic work at least you are getting some food to eat. Compromise, if you are assaulted, raped, teased, objectified, silenced and ridiculed as you belong to the excluded caste of being a woman. Compromise, in fair share of land and property as a woman cannot be equal to a man in public affairs. Compromise, in a spousal relationship as you have to save the relationship.
Author: Samhita BarooahSamhita Barooah has worked with communities of women across North East India, trained professionally as a social work practitioner and currently pursuing her doctoral studies at Tata Institute of Social Sciences, Guwahati Campus, Assam. She likes writing non-fiction and travels often to rural pockets of North East India.
Women’s political representation has been an undying struggle all across the country including the North Eastern states. Mob violence and politically polarised outbursts cannot exclude Naga women from public spaces, political assertion and ecological ecosystems which define their existence.
“Didi I want to learn to play the harmonium and …”
Uniformed nationalism is not only limited to the idea of the nation within the territorial boundary but it transcends to all other nations where Indian origin persons are located. Such nationalism limits the possibilities for people to be global citizens whose humanism supersedes their insular nationalism.