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.
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Sano Vamuzo is the founding President of the Naga Mothers’ Association (NMA), an important civil society organization formed by women in Kohima in 1984. The follwing is excerpted from an interview with Dr Rakhee Kalita Moral.
Since 2007, I have been assisting Kojo Opoku Aidoo of Institute of African Studies, University of Ghana, to develop a humanistic Syllabus on ‘Mobilities of Grassroots Pan Africanism’as part of the Humanities across Borders Program. The project attempts to contextualize the praxis of mobilities as a grassroots pan Africanism issue in its multiple manifestations and nuanced dialectics. It also examines the tensions and contradictions of the academy and the community dialectic, bringing up questions of social mobilities and intellectual inquiry.
The traders here accept all the three West African Currencies for transactions (CFA, Niara, Ghana Cedis). Irrespective of whichever currency a buyer offers, the shopkeepers are able to convert and give change when required. It is interesting how they (shopkeepers) are not limited in anyway among themselves despite the physical border restrictions.
Every mother tongue has sounds and sighs that utter laments and express hope. The word Ayaakho Ojala is derived from the Ao Indigenous tribal language and is the ultimate angst that is often invoked by women. It signifies a mother’s strength and comfort. As a woman utters it, she finds relief and rest from the pain of patriarchy that seeks to crush her down.
In urban and suburban Nagaland, as in many of the conflict-affected regions of India's North-East, such signs calling into action people and collectives are commonly visible. In this poster, the church as site of popular resistance is agency for mobilisation of constituencies such as the youth towards a unified struggle for the Naga nation.
After the corona measures, people are required to adapt to the new situation of staying at home, to understand the abnormal quick-made measures. However, people understand them well and most of them follow the new measures because they know that it will be over sooner if everyone works together. What beauty I found in this crisis is the joyful spirit and humor of people. I believe that this will become the true drive and engine to pass through the dark tunnel. Here I would like to take two examples:
Even before I entered the Saturday weekly market in Leiden, I was greeted the sound of live music and singing, which sounded out of place to me. There was also the absence of bargaining and catchy one-liners that I was used to hearing at the Saturday weekly market at Shadipur in West Delhi.
The Shadipur Shani Bazaar, known for the cheap and affordable stitched and pre-stitched fabric it offers, is one of the main attractions of the Shadipur neighbourhood. Spread entirely by word of mouth, the low prices at the market attracts customers from other parts of West Delhi, India. Hi-end boutique owners from Karol Bagh come here as well to buy fabric and bling to accessorise their products.
According to Bobby, a resident who sells children’s clothes in the market,
Mesha Murali, Senior Research Assistant, Centre for Community Knowledge, Ambedkar University Delhi, for her story took inspiration from all the exhibited photos for the session on Reading/Writing/Re-writing/Telling/Re-telling using prompts, 20 December 2019.
I saw people sitting on the street, outside their houses, talking, eating and enjoying the passing day. Children were playing games, laughing, dancing to music and being asked by their parents to stay at a safe distance from the main street.
Kaushalya has been selling laces in the Saturday weekly street market in Shadipur, West Delhi, for over 10 years. She is one of the very few women street vendors who make a living by selling various products across weekly markets in Delhi. In Shadipur Shani Bazaar, of the 350 plus street vendors only 10-12 of them are women.
This story is shared by Neerja Palisetty, founder of Sutrakaar Creations, on how she and her team of weavers adapted after the nationwide lockdown was imposed in India on 25 March 2020.
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.
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.
Depending on the time of day, meals with varied menus are served to this very diverse clientele. For breakfast, for example, the saleswomen have bowls on a table, each containing a sauce to make a sandwich, at the customer's discretion, on site or to take away, wrapped in newspaper:
"Arame provides its customers with three long benches. On his table are bowls containing mayonnaise, tuna, pea sauce, spaghetti, French fries, canned meat, ndambé etc. It adds seasonings and spices (chilli, pepper, broth) to foods to suit the taste of customers.
La gare routière de Saint-Louis est un lieu oú transitent des centaines de voitures, ainsi que des miliers de personnes. A part les chauffeurs et les passagers, il y'a des employés et des vendeurs qui viennent y travailler tous les jours. Sur notre photo nous voyons, devant le poste de contrôle, six personnes entrain de partager un repas, autour d'un bol. Il y'a parmi eux des coxeurs (hommes qui organisent et tiennent la liste des véhicules et qui sont chargés de rabattre les clients vers un taxi ou un autocar), des agents de la mairie, et des chauffeurs.
First church visited in Leiden: Marekerk. Architecture may be reminiscent of a Catholic church, but our guide told us that it is a Protestant church. The building is majestic, a round dome overlooking it, and it is still used by the Protestant community of Leiden. The past and current relations between Catholics and Protestants in Leiden are relatively complicated, and certainly competitive, as everywhere else. We did not expect it. Nor did we expect so many churches and stories in this city.
Ma Mya Than, 58 years old, is a middle class Rakhine (Arakanese) lady who lives in Buthidaung, a town in northern Rakhine. She used to sell various varieties of rice. Rakhine, situated on the western coast of Myanmar, is rich with natural resources including fish, timber, oil and gas. According to her, although Rakhine exported many acres of rice under Burmese Socialist Programme Party for years, there were around five types of rice that farmers in Rakhine mainly grew.
There existed unusual terms used to refer certain types of rice during the BSPP government. Here are three examples. U Myo Win Than is a 55 years old Burmese man who used to live in Myittha, Kyaukse district, Mandalay.
He explained that “Yar Kyaw Sa Par” refers to the variety which exceeds a hundred tinns (Burmese unit of volume measurement that equals to 40.9148 L) per acre when harvested.