Skip to main content

Customary Laws

Customary law is a set of rules that are observed consistently and uniformly over a long period of time. It is the totality of a tribe's customs that are passed down from one generation to the next.

Here are some customary laws of the Rongmei:

  1. The bride's family brings a large rooster to the groom's house for the wedding ceremony.
  2. The Rongmei are a patriarchal society with many exogamous clans.
  3. Only male members can inherit property.
  4. The youngest son usually inherits the family home.
  5. Husbands and wives cannot belong to the same clan.

The Rongmei women play an important role in their church and society, but they are not given the status they deserve.

Bibliography:

  1. Agarwal, Bina. (1995). Gender and Legal Rights in Agricultural Land in India. Economic and Political Weekly, Vol. 30, No. 12), pp. A39-A56 http://www.epw.in/system/files/pdf/1995_30/12/review_of_agriculture       gender_and_legal_rights_in_agricultural_land_in_india.pdf.            Accessed:        on 30/05/2014 06:13
  2. Agarwal, Bina. (2010). Gender And Green Governance: The Political Economy of Women’s Presence Within and Beyond Community Forestry. New Delhi: Oxford University Press.
  3. Amer, Moamenla. (2013). Political Status of Women in Nagaland. Journal of Business Management & Social Sciences Research (JBM&SSR). Vol.2, No. 4. Pp. 91-95
  4. Ann Kronk, Elizabeth. (2010). American Tribal Courts as Models for Incorporating Customary Law. Journal of Court Innovation. www.law.pace.edu/sites/default/files/IJIEA/JCIKronk_American%20Tribal%20Cou rts%20JLJB%203-16_1_1_2.pdf. Accessed on 20 Jan. 2013.
  5. Arya, Sadhna & Shashi Khurana. (2014). Gendered Violence: Forms, Incidence and Legislation in India in Margaret Alston (ed). WOMEN, POLITICAL STRUGGLES AND GENDER EQUALITY IN SOUTH ASIA. New York: PALGRAVE MACMILLAN. Pp.33-57
  6. Banerjee, Paula. (2005). Rights and Representation: Debates over women’s Autonomy in India. Kolkata: Mahanirban Calcutta Research Group
  7. Barooah, Jeuti. (2007). Customary Laws Of The Apatanis Of Arunachal Pradesh (With Special Reference to their Land Holding System). Guwahati-1: Law Research Institute, Eastern Region, Gauhati High Court.
  8. Barooah, Jeuti. (2011). Customary Laws Of The Kabuis Of Manipur (With Special Reference to their Land Holding System). Guwahati-1: Law Research Institute, Eastern Region, Gauhati High Court.
  9. Barooah, Jeuti. (2011). Customary Laws Of The Poumai (With Special Reference to their Land Holding System). Guwahati-1: Law Research Institute, Eastern Region, Gauhati High Court.
  10. Barooah, Jeuti. (2011). Customary Laws Of The Vaipheis (With Special Reference to their Land Holding System). Guwahati-1: Law Research Institute, Eastern Region, Gauhati High Court.
  11. Beeju, Kamei. (2014). A Way of Life of the Zeliangrong Nagas in Manipur: Special Reference to Rongmei (Kabui) Tribe. International Journal of Social Science and Humanity. Vol. 4. No. 2. Pp. 151-154
  12. Begum, Anjuman Ara. (2011). “Engendered Lives: Women in the West Garo Hills” in Paula Banerjee and Anasua Basu Ray Chaudhury. (Eds). Women In Indian Borderlands. New Delhi: SAGE Publications India Pvt. Ltd. Pp.151-175
  13. Bjarup, Jes. (2005). Social Interaction: the foundation of customary law. Peter Orebech (ed). The Role of Customary Law in Sustainable Development. Cambridge University Press pp. 89-157
  14. Boserup, Esther. (1970). Woman’s Role in Economic Development. Farmers Hall, Aberdeen: Aberdeen University Press
  15. Buongpui, Ruth Lalsiemsang. 2013. Gender Relations and the Web of Traditions in Northeast India. NEHU Journal. Vol XI.No.2. pp. 73-81
  16. Burman, Roy J.J. (2012). Status of Tribal Women in India. MAINSTREAM WEEKLY.  VOL  L  NO  12.  MARCH  10.  Pp.  1-7.  Accessed  on  13/09/2014. http://www.mainstreamweekly.net/article3314.html
  17. Corell, Shelly J. (2004). Constraints into preferences: Gender, Status and Emerging Career Aspirations. American Sociological Review https://sociology.stanford.edu/sites/default/files/publications/constraints_into_prefer ences-_gender_status_and_emerging_career_aspirations.pdf Accessed on 30th May 2014 time 03:04pm
  18. Das, Susmita. (2006). “Women And Agriculture – Their Overall Role” in J. Bimal Deb and B. Datta Ray. (Eds). Changing Agricultural Scenario In North East India. New Delhi: Concept Publishing Company. Pp.175-180
  19. Das, Susmita. (2011). “Increasing Gender Gap and Socio-Economic Status of Women  in  North-East  India”  in  F.  Ram,  Sayeed  Unisa,  T.V.  Sekher.  (Eds). Population, Gender And Reproductive Health. New Delhi: Rawat Publications. Pp.51-70
  20. Devi, KSH. Bimola & Arora, Saroj. (2009). Women and Inheritance Practices in Manipur in Prem Chowdhry (ed) Gender Discrimination in Land Ownership. New Delhi: Sage Publications. Pp. 163-175
  21. Draper, Patricia. (2011). “!kung Women: Foraging and Sedentary Contexts” in Rayna R. Reiter. (ed.). Towards an Anthropology of Women. Delhi:AAKAR BOOKS. Pp.77-109
  22. Ekka, Alex. (2011). A Status of Adivasis/Indigenous Peoples Land Series – 4 JHARKHAND. ISBN 978-93-5002-150-7. Delhi: AAKAR BOOKS
  23. England, Paula. (2005). Gender inequality in labor markets: The role of motherhood and segregation. International Studies in Gender Studies, State and Society, 12(2), 264-288. http://sp.oxfordjournals.org/content/12/2/264.full.pdf Accessed on 24th May 2014 Time 11:48
  24. Fernandes, Walter, Melville Pareira and Vizalenu Khatso. (2008). Tribal Customary Laws in Northeast India: Gender and Class Implications. Guwahati: North Eastern Social Research Centre.
  25. Fernandes, Walter, Melville Pareira and Vizalenu Khatso.( n.d). Customary Laws in North East India: Impact on Women. New Delhi: National Commission For Women. http://ncw.nic.in/pdfreports/Customary%20Law.pdf. Accessed on 24th June 2014. Time 2:00pm
  26. Fernandes, Walter. (2005). Modernization And Tribal Women‟s Status. Bulletin of Assam Institute Of Research For Tribals And Scheduled Castes, Vol-1 (no: xv): Guwahati.
  27. Garner, J. Dianne & Cherrin, Suzanne. (2014). Women, Families, and Feminist Politics: A Global Exploration. New York: Routledge.
  28. Geography      of         Manipur.          (2013). http://www.mapsofindia.com/manipur/geography.html. Accessed on 17/01/2016.
  29. Ghosh, Mun Mun, Ghosh, Arindam (2014). Quebec Native Women Inc. The role of Indigenous women in the protection of traditional knowledge. IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 5, Ver. IV (May. 2014), PP 01-06 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org . Accessed on November 12. 2014
  30. Gogoi, Sikhomani. (2012). An Ecofeminist reading of Temsula Ao‟s Laburnum For my Head. The Criterion: An International Journal in English.Vol. 111. Issue 1. ISSN 0976-8165. Pp. 1-6
  31. Gough, Kathleen. (2011).The Origin of the Family in Rayna. R. Reiter (ed) Toward an Anthropology of Women. AAKAR BOOKS: Delhi. Pp. 51-76
  32. Horam, M. (1975).  Naga Polity. Delhi: Low Price Publications.
  33. Hungyo, Pearson. (1993). Chieftainship And Customary Laws AmongTtangkhul Naga Of Manipur in K.S.Singh (Ed). Tribal Ethnography: Customary Law and Change. New Delhi: CONCEPT PUBLISHING COMPANY. Pp. 37-42
  34. Jamir, Toshimenla. (2009). Engendering Public Space in Naga Society: Tradition and Modernity. Indian Folklife. Serial No. 33. Pp. 18-21
  35. Jamir, Toshimenla. (2012). Women and Politics in Nagaland: Challlenges and Imperatives. New Delhi: CONCEPT PUBLISHING COMPANY. Pp.15
  36. Jamir, Toshimenla. (2014). Gender land Relations in Nagaland: Dilemma of balancing tradition and Modernity. International Journal of Gender and Women’s Studies. Pp. 121-133
  37. Kabui, G (1981/1994): Rani Ma Gaidinliu. Bombay Academy for Indian Tribal Dialects and Literature Research and Publication Wing of INFC.
  38. Kakar, Sudhir & Katharina Kakar,(2007), The Indians Portrait  of  a  people. New Delhi Published by Penguin books
  39. Khumba,        Alung,        K.        (2012).        The        Inpui        Naga        Tribe. https://sites.google.com/site/inpuinaga/home-1 Accessed on 5/02/2016
  40. Kipgen, Tingneichong G. (2010). Women’s Role in the 20th Century Manipur: A Historical Study. Delhi: Kalpaz Publications
  41. Kolas, Ashild & Lyngdoh, Legia. (2012). Gender, Empowerment and Conflict:Experiences from Northeast India. Workshop on GENDER EMPOWERMENT AND CONFLICT: 3rd & 4th August 2012, Pinewood Hotel, Shillong, Meghalaya, India file:///C:/Users/asus/Downloads/Gender,%20Empowerment%20and%20Conflict%2 0Experiences%20from%20Northeast%20India%20(1).pdf Accessed on 21st July 2014 time: 7:40 pm
  42. Laloo N. Monica. (2014). Political Structure of the Khasis: With special reference to the Nongthymmai Dorbar Pyllun. IOSR Journal Of Humanities And Social Science (IOSR-JHSS). Volume 19, Issue 4, Ver. VII (Apr. 2014), PP 45-53 e-ISSN: 2279-0837, p-ISSN: 2279-0845. http://iosrjournals.org/iosr-jhss/papers/Vol19-issue4/Version-7/H019474553.pdf. Accessed on 7th May 2014. Time 7:51pm
  43. Makuga, G (1994): Introduction to the Rongmei  Nagas, Imphal.
  44. Mall, Jagdamba. (2009). The Relevance of Rani Gaidinliu In Current Context of Naga Society.Pp.1.http://www.heritagefoundation.org.in/Download/articles/the_relevance_of_rani_gaidinliu.pdf Accessed on 2/2/2016
  45. Mao, Xavier. (1998). The Status of Women in Mao Society.  Lucy Zehol (Ed)
  46. Maringmei, Gairiangmei. (2014). Rani Gaidinliu: A Forgotten Patriot. Sangai Express.  April,  25.            http://www.thesangaiexpress.com/rani-gaidinliu-a-forgotten- patriot/ Accessed on 2/2/2016
  47. McDuie-Ra, Duncan, (2014) Ethnicity and place in a „disturbed city‟:  ways of belonging in Imphal, Manipur, in Asian Ethnicity, 2014. Vol. 15, No. 3, 374–393, Accessed          on          16th               June.          2014,          time          3:19          pm. http://dx.doi.org/10.1080/14631369.2014.915488
  48. Medhi K, Birinchi & Das, Anulekha. (2008). Some Observation On The Rangdani Rabha Women In The Rural Context Of Assam in Empowerment of Tribal Women of Assam, Guwahati: Directorate Of Assam Institute Of Research For Tribals And Scheduled Castes, Pp. 95-101
  49. Mies,  Maria.  (1973).  Women‟s  Emancipation  Movement  in  Europe  and  U.S, Eonomic and Political Weekly.  8(50). 2221-2230.
  50. Mishra, Jyotsna. (2000). Women and Human Rights. Delhi: Kalpaz Publications
  51. Moore.L, Henrietta. (1988). “Feminism and Anthropology”. U.K: Polity Press in association with Blackwell Publishers Ltd, Cambridge.
  52. Muivah, Apinao.(1996). Mao Customary Laws and Women in Jyotsna Chatterji. (Ed). Customary Laws and Women in Manipur. New Delhi: UPPAL PUBLISHING HOUSE. Pp.  50-58
  53. Mukhim, Patricia. (2009). “Land Ownership among the khasis of Meghalaya: A Gender Perspective” in Walter Fernandes, Sanjay Barbora. (Eds). Land, People And Politics: Contest Over Tribal Land In Northeast India. Guwahati-1: North Eastern Social Research Centre. Pp.38-52
  54. Mukhim, Ptricia. (2005). Gender concerns and food security in rice farming systems of north east India. Dialogue July-September. Vol. 7. No. 1. Pp. 1-9
  55. Namgai, G. (2015). Rongmei‟ and not „Ruangmei‟ - recognised as Scheduled Tribe of  India.            https://www.facebook.com/rongmeinaga/posts/761873413882544 Accessed on 11/02/2016
  56. Ndashe, Sibongile. (2005). Human Rights, Gender and Culture: A Deliberate Confusion? in Agenda: Empowering Women for Gender Equity. Agenda Feminist Media. Pp.36-41 http://www.jstor.org/stable/4066696 .Accessed: 30/05/2014 06:09 PM
  57. Newmai, Hunibou.( 1998). The Status of Women in Zeliangrong Society. Lucy Zehol (Ed) WOMEN IN NAGA SOCIETY. New Delhi: Regency Publications. Pp. 42-46
  58. Odame,           Felicia  Safoa.  (2014). Ghanian   Traditional   Women   Leaders   And Sustainable  Development:  The  Case  Of  Nadowli  District  of  Ghana.  European Scientific Journal. Vol. 10. No: 14. Pp. 380-398 http://eujournal.org/index.php/esj/article/view/3417 27th May 2014.time  11am
  59. Ovung, Athungo. (2012). Social Stratification In Naga Society. New Delhi: MittalPublications
  60. Parwez, M. (2012). Customary Laws and Practices in North East India. Indian Journal Of Applied Research.,Vol.2(3) ISSN- 2249-555X.Gauhati: Records and Reports Preserved in law Research Institute (Lri), Gauhati. Pp.81-82
  61. Patel, Vibhuti. (2013). Book Review: Socio-Economic Development of Tribal Women: Changes and Challenges. Journal of Social Change. 43(1). Pp.125-147
  62. R. Reiter (ed) Towards an Anthropology of Women. AAKAR BOOKS. Delhi .Pp. 36-50
  63. Regina, R. (2014). Education as Catalyst of Tribal Women‟s Empowerment in Manipur. IJDTSW. Vol.2. Issue.2. No.1. Pp. 1-7
  64. Reiter, R, Rayna. (Ed). (2011).Toward an Anthropology of Women. Delhi: AAKAR BOOKS
  65. Rohrlich-Leavitt, Ruby, Barbara Sykes, Elizabeth Weatherford. (2011). Aboriginal Woman: Male and Female Anthroplogical Perspectives. Reiter R. Rayna (ed) Toward an anthropology of Women. Delhi: AAKAR BOOKS. Pp.110-126
  66. Rongmei Naga. (N.d.). https://en.wikipedia.org/wiki/Rongmei_Naga. Accessed on 13/01/2016
  67. Rout, Chintamani. (2013). Uniform Civil code and Gender Justice: An Analysis Under Customary law. IMPACT: International Journal of Research in Humanities, Arts and Literature (IMPACT: IJRHAL) ISSN(E): 2321-8878; ISSN(P): 2347-4564Vol. 1, Issue 5, Oct 2013, 29-34 © Impact Journals
  68. Sacks, Karen. (2011). “Engels Revisited: Women, the Organisation of Production, and Private Property” in Rayna. R. Reiter (ed) Toward and anthropology of Women. Delhi: AAKAR BOOKS. Pp. 211-234
  69. Samantroy, Ellina. (2013). GENDER AND SOCIAL PROTECTION IN NORTH EAST  INDIA:  TOWARDS  A  TRANSFORMATIVE  APPROACH.  Labour  &Development,   Vol.     20,       No.      2.            Pp.       62-81. http://www.academia.edu/7313443/GENDER_AND_SOCIAL_PROTECTION_IN_NORTH_EAST_INDIA_TOWARDS_A_TRANSFORMATIVE_APPROACH. Accessed on 22nd July 2014. Time 12:17pm
  70. Serto, S. (1996). Komrem Tribe in Jyotsna Chatterji. (Ed). Customary Laws and Women in Manipur. New Delhi: UPPAL PUBLISHING HOUSE. Pp.44-49
  71. Sharma, K.K. (2013). Socio-economic Empowerment: Initiatives from Women in Himachal Pradesh. Asian Journal of Research in Business Economics and Management. Vol.3. No. 11. Pp.292-306
  72. Shimray, A.S.W. (2001). History of the Tangkhul Nagas. Akansha Publishing House, New Delhi
  73. Singh, K.S. (1993). Tribal Ethnography: Customary Law And Change. New Delhi: Concept Publishing Company.
  74. Slocum, Sally. (2011). “Woman the gatherer: Male bias in Anthropology” in Rayna
  75. Sudarshan, M. Ratna “Gender and Economics in India” in Kumar, Thakur, Anil & Kumar Dilip (eds) Gender Empowerment and Development. 2008. Deep and Deep Publications PVT.LTD. New Delhi
  76. Thakur, Devendra, D.N. Thakur. (1994/2009). Tribal Women (vol.6). New Delhi: Deep & Deep Publications PVT. LTD,
  77. Tungoe, Mhathung.( 1998). Status of Women in Lotha Society. Lucy Zehol (Ed)
  78. Vitso, Adino. (2003). Customary Law and Women: The Chakesang Nagas. New Delhi: Regency Publications.
  79. WOMEN IN NAGA SOCIETY. New Delhi: Regency Publications. Pp. 30-35
  80. Zeliangrongmovement.(N.d).http://shodhganga.inflibnet.ac.in/bitstream/10603/2381 2/10/10_chapter%204.pdf. Accessed on 21/02/2016
  81. Zimik, T Ninghorla. (2014). Naga Women As Peace Maker And Conflict Situation (Yesterday And Today). IJELLH (International Journal Of English Language, Literature and Humanities. Vol. II. Issue I. Pp. 113-124

Popular Posts

HOME

The Rongmei community, a subgroup of the Naga tribe, resides across the states of Assam, Manipur, and Nagaland in India's northeastern region. They identify themselves as part of the larger Zeliangrong Naga community. The Indian government's actions have led to concerns about the preservation of their unique identities. While a significant portion of the Rongmei population is concentrated in Manipur, there is also a notable presence in Assam's Barak Valley. Their primary language is Rongmei, also known as Ruanglat. The term "Rongmei" is a combination of two words: "Nruang," meaning South, and "mei," meaning people, signifying "people of the south." The Ethnologue, an international language database, recognizes their language with the code "NBU" for the Rongmei dialect (https://www.ethnologue.com/language/nbu). The Rongmei tribe has a historical connection with Barak (Aguh) Valley, where they are considered one of the earlie

Clans in Rongmei

The major clans are Gonmei, Kamei, Gangmei and Rwangmei or Longmei. Every clan has a totem which is a symbol or emblem of a clan or family and it is a food taboos either an animal or bird, or tree or plants. The totems of these clans are Roingao bird of Gonmei, Ahuina (green pigeon) of Kamei, Tiger of Gangmei and white pumpkin/dog of Rwangmei. Each major clan is subdivided into a number of lineages. The lineage is a socially binding and an intermediary unit in between family and clan. ( ref ) Image: from Binnakandi Gonmei/Golmei clan is subdivided into lineages like: 1. Gonthangmei 2. Gondaimei 3. Remmei/Riamei, 4. Maringmei, 5. Dangmei, 6. Panmei/Palmei and 7. Thaimei Kamei clan has: 1. Pamei Phaomei, 2. Siangongmei, Ngaomei, 3. Khandangmei Malangmei, 4. Kamson and 5. Daimei. Gangmei clan also has lineages such as: 1. Kamang Gangmei, 2. Pheiga Gangmei, 3. Sidou Gangmei, 4. Jukhao Gangmei, 5. Goijaichang Gangmei, 6. Taokhondai Gangmei and 7. Pongring Gangmei.

Heraka

The Zeliangrong people of Northeast India follow a significant indigenous religion known as Heraka. The term "Heraka" originates from the Zemei language and translates to "pure and not impure." The ideology behind Heraka is centered around the veneration of Tingwang, the supreme deity. The religion emphasizes purity, monotheism, and the avoidance of blood sacrifices associated with smaller deities. Image: Wikipedia In the Zeliangrong belief system, Heraka is not a departure from their traditional practices but rather a rational enhancement. The core concept revolves around worshiping only Tingwang, which represents monotheism. Heraka brings a sense of unity and understanding among the community, fostering peace and love. The religion promotes love for parents, self-discipline, and truthfulness. Tingwang is regarded as the creator of the universe, responsible for the Sun, Moon, stars, Earth, water, air, humans, animals, and all living things. The deity is considered

Rani Gaidinliu and Heraka Religion

India is currently commemorating the birth centenary of Rani Gaidinliu, an exceptional figure in the annals of its history. Her role in the struggle for India's independence against the mighty British Empire and her endeavors to reform the socio-religious landscape have positioned her as a significant and inspirational figure. Despite her profound contributions, her name and achievements remain conspicuously absent from mainstream history textbooks and educational curricula, a glaring oversight that underscores the need to recognize her rightful place among Indian freedom fighters. Image: Epao Born on the 26th of January, 1915, in Nungkao, a Rongmei village nestled between the Barak and Makru rivers in the Tamenglong District of Manipur, Rani Gaidinliu's name translates to "bearer of good news." From a tender age, she exhibited extraordinary qualities and a courageous spirit that set her apart. Her life took a transformative turn when she encountered a young girl in

Migration Theory of Rongmei Naga

Makhel Makhel is believed by several Naga tribes like Angami, Chakhesang , Mao, Maram, Pochury, Poumai, Rengma, Thangal, Zeliangrong, etc. to be a village of their origin and a point of dispersal in their migration to their respective habitats. The history of Makhel as an ancient village of migration has been collaborated by the stone megalith of dispersion, Tamraratu in the present Mao village of Makhel. T.C Hodson wrote in 1911, “At Makhel is to be seen a stone now erect which Marks the place from which the common ancestor (of the Nagas) emerged from the earth. Makhel is regarded as the centre from where the migration took place “. The first Man at Makhel had three sons Alpha, Tutuwa,and Khepio. The brothers for unknown reasons decided to depart from Makhel and constructed a Megalith as the place of their dispersal. Legends tell that the ancestors of the Zeliangrong people are descendants of the inhabitants Makhel. They also left the place in course of time. Ramting Kabin(First vi