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The Saunders Art, Gallery and Museum were opened on the August 2, 2004 to commemorate the 90th anniversary of the Saunders Weaving and Vocational Institute. It was supported by the Small Scale Industries Department (Myanmar) and Kanasarwa College (Japan). The objectives of establishing the museum were to develop vocational school studies and small scale industries in rural area. There are three rooms: museum, demonstration room and gallery.
Jou is the most favoured traditional brew of the Boro people in Assam. It has social, cultural and religious usage but jou for a long time was identified with the community. Particularly the Hindu caste society of Assam looked down upon the indigenous (tribal) people of Assam because of their traditional lifeways that involved making and drinking of jou. But for the Boros, no ritual and custom is complete without it. Traditionally, Boro women were expected to know how to make jou, and therefore, this community knowledge also is held by women.
The Saunders Weaving and Vocational Institute accepts trainees on per year/per month basis. There are regular as well as other vocational training options. In case a local organisation wants to set up a training school, then it can get in touch with the Institute. The educational qualification requirements of the Institute are limited to matriculation, middle and primary school levels. The trainees must be single and under 25 years of age. The numbers of trainees accepted vary between 5-50 depending on the course.
A popular success story of the North-East Network (NEN) is Chizami Weaves where the NEN together with a network of 600+ local women from Chizami and the neighbouring villages of Phek district in Nagaland built ‘Chizami Weaves’ an enterprise that aimed to preserve and promote the rich textile weaving tradition of Nagaland. While empowering rural women economically, it also gave them a voice and agency to bring about positive changes in their families and communities. Gender relations within homes are changing.
Madhya Pradesh is India’s leading tendu leaf producing state. Used primarily to make Beedi , this valuable forest produce has a history of control and ownership over the years. Piyush Kothari (63), a local tendu merchant based in Pipariya, talks about the changes in the trade and how the town’s proximity to nearby forest tracts made it suitable for the early traders. Excerpts from our recorded conversation (December 2017):
This photo is from a book, Lunyakyaw-kyo-gyi acheik / လွန်းရာကျော်ကြိုးကြီးချိတ်, written by U Shwe Htun about the textile industry and textile design. It is a good source to understand the history of acheik, its evolution, the process and preservation till 2005. One of the interesting part of the history, as mentioned in the book, is the different attitudes of the reigning regime towards this weaving practice. For example, while acheik was not allowed to be woven in the Bagan period, but in the Innwa period (1346-1526 C.E.) only a lower quality was woven.
We spoke with the village leaders about putting trash systematically and we gave them some dustbins to implement segregation. We discussed with them to know their knowledge of putting trash systematically.
Those kids were coming to us in the village where we were sharing knowledge. They were so happy to learn with us. They were playing around when we first went there.
When I looked at those kids, I felt that they had very little of health education because they were dirty and didn’t even were footwear or slippers. But when they were running to me,I felt how they loved to learn with us. And I felt that I m a useful person and that I was so impressive to them as an educated person. In other words, I learnt to be a little proud of myself.
When I see their slippers, I feel that they are unsystematic. This is where we begin sharing knowledge with them.
ဒီကလေးလ က ဒီေုမိ ျိုး စည်းကမ်းမရှိဖြစ်လေ ာကို ဖြုဖြင်လြးချင်စိ ်လ ဖြစ်မိ ယ်။ ဥြမာ ဒီေုမိ ျိုး စည်းကမ်းမရှိ ဲ့ အဖြစ်မျိုးကို ဖခားနိုင်ငံဖခားသား စ်လယာက်လယာက်ကသာ ဖမင်သ ားရင် ဖမေ်မာေူမျိုးက ဒီေုမိ ျိုးေား ဆို ာမျိုး
မဖမင်လစချင်ဘူး။ အဲေုိ အဖမင်ခံရ ာေည်း များခဲ့ပြ။ီ ထြ်ပြီးလ ာ့ မဖြစ်လစချင် လ ာ့ဘူး။ဒါကကီးကိုဖြင်ြစ်ချင် ဲ့စိ ်လ ဖြစ်ော ယ်။
I just ask them “does it look good when you see your slippers messy?”
They said “No”.
Then, I ask them “how will you solve this problem?”
They said that they will place their slippers systematically.
I understand that they can be changed easily if they have good guidelines. I feel that I can change some parts of their life.
When I see this, I feel that they are not that unaware children. We can encourage them, we can teach them and we can cultivate them. But it is funny that every time when I go there I have to remind them to place their slippers systematically.
But I hope one day this will be become tnatural. Now, most of them have got to the point where they place their slippers systematically. So, I feel that I can do it. I can improve some parts of their life.
In the class, I asked my students that “how does the increasing degree of urbanization change the next generation’s view on localized cultural identity? And how should we as anthropologists collaborate with the community?”
In the class, I discussed on the concept of urban life and then I asked the students to think about the ways in which they all could engage with Taungthaman Village to understand the impact of urban life.
Dr. Akum Longchari is the editor of The Morung Express and has been involved with the people's movements in the areas of human rights, justice, peace, and reconciliation. He also engages actively with the Forum for Naga Reconciliation and is associated with the online community journal, the Naga Republic.
The following is an excerpt from a conversation with Dr Rakhee Kalita Moral.
Dr Imsuchila Kichu is an Assistant Professor of English at Cotton University, Assam. The following is an excerpt from a piece penned by her reflecting upon Naga women and society from the perspective of an insider who has lived away from her community.
Field of Baby's Breath
I wish I could wear
a pretty Pale Pink
ankle-length Calico dress
with frills, flounces and lace,
break out of the mould
abandon the stereotypes
and get into my working clothes
Our brothers are a war
Our land is awash with blood
Our rice fields need tending
Our children caring
Our sick healing
Our streets cleaning
Our enterprises running
Our home fires burning
This is what Monalisa Chankija had to say when we asked her how she views women's freedom in Naga society:
Taungthman village through the minds of young children
“It seemed that the whole city had turned into a huge market.”
On every street corner various food outlets compete for customers with other types of businesses. Most places have very rudimentary facilities.
"Some have simple tables set out in the open, others stay in the sun while others, like breakfast sellers, join sheets together to make a sort of voting booth in a corner of the street"
On every street corner, too, various street food outlets compete for customers with other types of businesses. These places are either "canteens" or garages of houses transformed into catering spaces with a large table and wooden benches around for customers, or metal or wooden kiosks glued to a wall or by the roadside.
The materials used are numerous: stainless steel or plastic or glass containers, spoons, dishes, a gas bottle or coal furnace, plastic basins for laundry, a few 20-litre oil cans recycled into water reserves and a stack of newspaper used as packaging.
