By Raphael Warjri
District Council and Legislative Assembly Representation:
- Chiefs Electing Representatives: The chiefs (Rangbahshnong), having been elected by the representatives within their respective localities or villages, are responsible for selecting one of their own to represent the locality at the District Council. Similarly, these chiefs will elect a representative to the Legislative Assembly.
- Voting Restrictions: Other residents of the locality or village do not participate directly in these elections, as their votes are effectively represented by the elected chiefs and their respective representatives. This ensures that the strength of the community’s voice is consolidated and prevents fragmentation of votes.
Functional Segmentation and Role of Chiefs:
- Rotation of Chief Representatives: To maintain a functional and dynamic system, a provision is made for rotating chiefs. In the event that a chief (Rangbahshnong) who is elected to the District Council or Legislative Assembly must be replaced, a new chief from the locality or village will take over. This ensures that the governance process remains adaptable and responsive to changing needs while preserving continuity at the local level.
By maintaining this structure, the administrative process becomes more organized and efficient, with clear roles and responsibilities assigned to each level of the community. This also reduces the potential for inefficiency or conflict, as only designated representatives have a voice in decision-making at each stage, while the general populace’s interests are still adequately represented.
Currently, political parties do not play a role in the operations of traditional councils or in the election of representatives to traditional institutions. However, the political affiliations of some influential members within these institutions have, at times, allowed for external pressures, particularly from those in power, to shape decision-making processes. Despite this, traditional institutions do not have any formal political party or organized group that actively mobilizes members or advocates for specific agendas based on shared principles. Instead, these groups are primarily defined by territorial divisions within specific clans or groups of related clans.
In the traditional system of governance, political authority is largely decentralized, with each clan responsible for the welfare of its members. The representative of each clan plays a crucial role in voicing the clan’s aspirations, particularly with regard to development within their territory. This structure precludes the emergence of new ideological groups that might seek to unite various clans under a common cause or create independent political units. The representation of each clan is highly localized, with clans selecting their leaders based on the individual’s merit, without interference from other clans.
Traditionally, the matrilineal clan system dictates that a representative of merit must emerge from within the clan to serve at various levels of governance. While in most cases this system operates smoothly, occasional disputes may arise within a clan over which candidate should represent them, often due to internal factionalism. However, these instances are relatively rare and typically occur only in clans with significant divisions. Furthermore, no clan has the right to influence or interfere in the internal decisions of another clan. This system, defined by tradition, preserves the integrity and autonomy of each clan while maintaining a broader structure of governance that respects territorial and familial boundaries.
The federal structure of each territory effectively prevents any outside influence or control over smaller territories, ensuring that larger entities cannot infiltrate or dominate local governance. The Dorbar Shnong, despite lacking constitutional recognition, holds significant traditional authority, granting it the power to resist interference, even from the highest political offices in the country. In fact, the Dorbar Shnong can maintain its functions without any external political or governmental intrusion, and even the judiciary is unable to impose laws on the local council unless the situation exceeds the council’s capacity to handle or involves unethical actions by local officials.
The Dorbar Shnong retains full discretion in accepting or rejecting proposals that arise from outside its jurisdiction, reflecting its autonomy and the respect for local governance. In practice, residents from other localities have no right to assert claims within the jurisdiction of another locality. The criteria for determining the legitimacy of an individual’s claim to a particular locality are based on their demonstrated allegiance to the community and its well-being.
A notable aspect of this system is the tradition regarding the allocation of commercial spaces. Priority is always given to the original residents of the territory when it comes to granting space for commercial transactions. Only after the needs of local residents have been met can traders from other territories be considered for space. Furthermore, non-indigenous communities are typically given the least preference for such spaces, and permanent commercial spaces are not allocated to them. This policy reinforces the idea that the original inhabitants maintain exclusive rights over their territory, underscoring the importance of preserving their cultural and economic autonomy.
Conclusion:
If the traditional system is implemented with full adherence to its principles, it remains both relevant and effective. However, the lack of transparency and accountability has created significant loopholes, ultimately undermining the integrity of the system. In many cases, the system’s original intent has been reversed. Wealthy traders, offering lucrative deals, can overshadow the legitimate rights of original residents and even indigenous inhabitants from neighboring territories. This shift of power has led to a decline in the traditional heads’ responsibility toward their citizens. As a result, power has been usurped for personal gain, and local trade, once an opportunity for the indigenous people, has been diverted to outside contenders who exploit the local population in multiple ways.
Another misconception is the belief that only men can represent the clan, and that the election of executive heads is a privilege reserved exclusively for men. This is a mistaken notion. As previously stated, a representative is meant to serve as the voice of the family or clan, not merely an individual voter. Therefore, the male representative is traditionally seen as the legitimate advocate for his family or clan. While it is common for men to emerge as leaders within families or clans due to cultural norms, this is not a fixed rule. Women, too, are eligible to represent their family or clan, particularly when there are no eligible male candidates. However, such situations are rare, as men continue to hold the majority of leadership roles in most societies, where they traditionally assume the responsibility of representing their families or clans.
It is a widely observed phenomenon that women are traditionally expected to acquire the skills necessary for managing household affairs and performing domestic functions, roles in which men are often seen as less capable or less involved. Similarly, men are typically expected to take on exterior tasks and handle external affairs, areas where women may face more challenges. However, this is not a strict rule, and there are many instances where men are fully capable of performing household chores and managing domestic responsibilities, just as women can excel in tasks that are typically considered more physically demanding or suited to external affairs. These exceptions serve as reminders that roles should not be rigidly defined by gender.
It is important to recognize that these traditional roles are not set in stone and that societies should not adhere to them in a way that discriminates against either gender. Women should not feel restricted by societal expectations that limit their potential, nor should men exploit their positions to avoid tasks or responsibilities traditionally seen as “women’s work.” In any society, the flexibility to adapt to different roles and responsibilities, based on individual strengths rather than gender, should be encouraged and celebrated. This allows for a more balanced and equitable community, where both men and women can contribute fully to all aspects of life without fear of discrimination or unfair advantage.
Another alternative approach would be to systematize the representation from each household by appointing two representatives—either both males or both females. However, as a rule, the power to represent in any council should be delegated to one male and one female from each household. This method would help to ensure gender balance in the decision-making process while also limiting the participation of all family members in each democratic council. While all family members would retain the right to attend council meetings beyond the domestic level, the legitimate authority to represent or advocate within the council would be granted solely to these two appointed representatives. This would apply to various councils, including the clan council, block council, village council, and territorial council. However, the District Council, Legislative Council in the State Assembly, and the Parliament would remain within the framework of the Indian Constitution, where separate constitutional rules govern representation and participation.
