Introduction

Throughout the teaching of the influence of the man dominant society in the Bible,
woman is the second creator or to be created as a helper of man, as in the tribal’s patriarchal
society woman is treated to be a second person to support man. Under this two points of
view, woman from Chin community are suffer in family, society and especially in religion till
today. Women are admired to be live as another person from man in Chin society. The
women in Chin are under the control of man dominant society and in the 21 st century that
nightmare for woman is still in the thoughts of man. The fear of man, handed down in
centuries to centuries in the thoughts of woman in Chin community is needed to be abolished
in Chin society. Its need to be developed for the woman from Chin as the theme’s of
Democracy Mother of Myanmar National Aung San Suu Kyi, “Freedom From Fear”, so that
woman from Chin will get freedom in mind.
In this research, the suffering of women in Chin-Myanmar community, under the
oppression of man dominant in society in the past and present time situation will be try to
bring out. What did they abolish the right of the woman; the dignity of the woman and why
they oppress the woman will try to find out. And the last, how can today’s Chin community
can develop the right and dignity for woman will be discuss.
1. A Brief Background Chin-Myanmar Community

Chin-Myanmar community is the one who lived in Myanmar, Chin Hills are
flowering by the numerous tribes and clans, it is one of the beauty of Chin State and it is also
called as Chin Land and the people who born from the descendent of Chin; which they
spreading from the Mongolia and settled in different places near the Chin Hills are called as
Chin Community. The Chin community is separating to all over the world and most of them
can be seen in all over the states of Myanmar, India and Bangladesh. It cannot be said that
Chin-community is who lived in Chin State, Rakhine State and Kalay-Kabaw reign; Chin
people who are living around in the surrounding state of Chin as Asho Chin are live Magwe
and Sagaing Division, in Arakan State (Rakhine in Burmese) Asho, Khumi Chin community
are settle. When called as “Chin-community”, it means peoples all who lived in the Chin
State and all the descendent from Chin, who settle to another area, are included.

Chin Community can be divided into two groups who stay inside the Chin state and
outside of Chin State. Geographically divided into three as 1) who stay in the main Chin State
(Chin Land) and Kalay Kabaw Area, 2) Asho Chin who stays in the plain Area mainly in
Magwe and Sagain Region and 3) who stay in the Arakan State.

There are 531 different sub-tribes among 1352 distinct ethnic group in Myanmar and
many different languages in Chin Community (most of the tribes used their own language)
and there is no official language in Chin State (especially in Chin Community every tribes
have their own language) so Burmese language (most populated tribes among Myanmar) is
used as official in office. There are nine townships in Chin State such as Hakha, Thantlang,
Falam, Tedim, Tonzang, Matupi, Mindat, Kanpetlet and Paletwa. Divided into two districts in
the north as Hakha and Falam district and two in the south Mindat and Matupi District.3

Most of Asho Chin are settle in outside of Chin State as well as most found in Arakan,
Magwe Region, Pegu Region, Irrawady Region and some in Yangon Region. They are also
known as Plain Chin, as they are living in plain Areas of Myanmar. Unlike the other Clains
of Chin, they settle to many different places and villages and that become their problem for
1
This difference is according to the report of the department of International Affairs and Research of
the Ministry of Defense under Myanmar Government. But the reality is only “51 Tribes” as in the report of The
Chin National Action Committee.
2
Aljazeera News, “Myanmar: Major Ethnic Groups and Where They live,” Modified on 14 March
2017, Accessed on 4 April, 2023, https://www.aljazeera.com/amp/news/2017/3/14/myanmar-major-ethnic-
groups-and-where-they-live
3
Google Privacy Center, “Chin State,” Last edited in 20th January, 2023, Modified in 6 February 2023,
https://en.m.wikipedia.org/wiki/Chin-State

1
communication one another.4 They seperating to every place of every region, and they don’t
have their own town or city in Myanmar, they settled as small grouping in every place of the
surrounding State of Chin. Chin community in Arakan State are most related to the Sothern
Chin tribes and they are settled in Arakan State and Paletwa Township of Chin State. Most of
them are Khomi and Asho Chin. Most Chin historians they are added into Sothern Chin
tribes.5

F. K. Lehman categorized the Chin tribes into four main groups such as “1) the
northern tribes, who live in Tedim and Tonzang Townships and the upper Sagaing Region, 2)
the central tribes, who live in Falam, Hakha and Thantlang Townships, 3) the Sothern tribes,
who live in Matupi, Mindat, Kanpalet and Paletwa Townships and Arakan State; and 4) the
Asho who live in the plain areas of Arakan, Magwe, Pegu, Irrawady and Yangon Region. Zo
historian Vumson, grouped these four groups into six: Asho, Laimi, Masho (Mro), Mizo, Sho
(Cho) and Zomi.”6

In counting last record, Chin Community’s population who stay in Myanmar, the
population of Asho Chin Community, as in the record of the census of government of
Myanmar in 2014, there are 250,000 populations.7 The population of Chin State according to
the census of the government of Myanmar in 2014 is 478,801. 8 There are estimated around
2000,000 ethnic Chin people in Rakhine State, most of them are Khumi and Asho Chin (most
of their villages and their land are under the control of Arakan Army, one of the terrorist in
Myanmar, and they are fighting to construct Arakan Independent Country). They are living
in some 160 villages in Ann Township, 72 villages in Minbya, 19 villages in Myebon and
still more in Mrauk U and Kyauktaw townships. 9 The combine mixing Chin tribes who live

4
George Lynn, “Asho Chin People”, Modified on 2019, Accessed on 27 March 2023,
https://en.m.wikipedia.org/wiki/Asho_Chin
5
Joshua Project, “Khumi Chin in Myanmar (Burma),” Accessed on 27 March 2023,
https://joshuaproject.net/people_groups/12670/BM
6
A Research of Breaking Out of the Marginalization Feminist Participation Action Research (BOOM-
FPAR) partner Ninu Women in Action from Burma/Myanmar, Google Privacy Centre, “Women AS The Others:
Chin Customary Laws & Practices from a Feminist Perspective, pdf”, Publish on 2, October 2018, Accessed on
14 March 2023, https://apwld.org/report-on-feminist-perspective-on-chin-communitys-customary-laws-
practices/, p-34
7
Joshua Project, Google Privacy Center, “Chin, Asho in Myanmar People Group Profile”, Accessed on
6 March 2023, https://joshuaproject.net/people-groups/1o454/bm
8
Google Privacy Center, “Chin State,” Last edited in 20th January, 2023, Modified in 6 February 2023,
https://en.m.wikipedia.org/wiki/Chin-State
9
Burmese News International, Google Privacy Center, “Rakhine State’s Chin Community Struggling
Amid Ongoing War, Restrictions on Movement”, publish on 27 May, 2022, accessed on 6 March 2023,
https://www.bnionline.net/en/news/rakhine-states-chin-community-struggling-amid-ongoing-war-
restrictions-movement

2
in Kalay township is around 250,000 and total estimate population of Chin Community in
Myanmar is around 1,500,000.10

2. Chin Tribal’s and Woman’s Situation

A Chin Community is also fit in “tribal’s 11”, and most of the social and cultural
practices, and was also influence by patriarchal society as well as most other tribal’s people,
as same as in Chin Community or Chin tribal’s as one anonymous saying “Women are under
the control of their father when they are young, under the control of his husband when she got
married, and under the control of her son when she is in old age.” This saying is very true in
Chin society that women are always under the control of man in past, present and also may be
still in future.

The law status of woman in Chin Community also is same with other tribal’s as Clure
Purakiany’s discussion for most tribal’s patriarchal dominant “despite the facts tribal
societies are patria lineal and patria local, the role of women is never undermined,
particularly in matters of running household and arranging marriage.” 12 Chin Community also
is under the control of man.

She argues on concerning with tribal’s women right in the family, which the
difference right between men and women, “only the sons inherit the ancestral property and
daughters have no right to inherit their father’s property. After their marriage daughters
become member of their husband’s families. Thus women do not have the rights, duties and
privileges which the male members enjoy in their father’s house. For instance, women are not
bound to offer or to take part in the sacrifices offered to deceased ancestors and village deities
of her father’s house.”13

10
Minority Rights Group, “Myanmar-Chin,” Modified on 19 June 2015, Accessed on 1 March 27, 2023,
https://minorityrights.org/minorities/chin
11
H. Joseph Lalfakmawia defiding of “ tribal” in his article ( Indian Journal of Theology, “New
Testament Hermeneutics from a Tribal Perspective: Problems and Prospect,” Vol. 57, No.2, Published in
2015 ) tribal’s are those who belong to the community which the Constitution of India termed as “Scheduled
Tribe” (the Myanmar government did not direct mentioned Chin Community who settled in Chin State as
tribal’s but the same condition with most of North East India) tribal’s’ as Constitution of India 342 and 366,
scheduled tribe is a socio-economic term to collectively group together certain communities who are socio
economically backward in the name of certain beneficial schemes. “Tribal’s as a group of people using the
same language, culture, endogamous etc., inhabiting a common territory or a social group in a definite area.
All this criteria are fit in the Chin Community who settled in Myanmar.
12
F. Hrangkhuma and Joy Thomas ed., Christianity Among the Tribal’s, contributor, Clare Purakiavy,
“Tribal Women Orissa: Experiences and Concerns,” (Bangalore: SAIACS Press, 2007), 136, (Quotation from,
Munda, R.D (1989): “The Base of Cultural Identity of Chotanagpurs,” in Religion and Society, Vol. 36, 24-39.)
13
F. Hrangkhuma and Joy Thomas ed., Christianity Among the Tribal’s, contributor Clare Purakiavy,
“Tribal Women Orissa: Experiences and Concerns,” 136.

3
 M.K. Koshilning Maring, he discuss “from a tribal point of view women are also
Supreme Being’s creation and are the helpers of husband. According to the tribal indigenous
customary law, women are less powerful than men. Women are less required to
subject/submit to man. Most of the tribal’s follow patriarchal system.”14

3. The Low Status of Woman in Chin Community in The Past

The status of woman among in Chin Community is still law level when compare to
man’s status. There are many reasons arose for today, but this can be overview that
throughout the history of the World, woman’s status is always stated as lower than man.
Especially in Chin community, woman status is still lower throughout in the prehistoric era
till today’s Christian era. The following will discuss the law status of woman in the history of
Chin community.

3.1. Patriarchal Society (or Man Dominant Society)

Like most tribal’s are patriarchal society, before the Christian era in the Chin
Community also have practice patriarchal, the full control of authority by father and
marginalizing the women, which in social and cultural; and the low status of woman and the
influencing of the man dominant community are widely practice. The patriarchal society is
very strong impact over the oppression over woman or in other ways woman have not receive
their full right in any aspect from century over centuries, from the period of our fore fathers
and ancestors till today. From that period, the woman have no right in society, in religious
and in the inheritance law which all the sons receive the inheritance from the father’s
property but girl’s they have no right to receive it.

There is a sayings in Chin that comparing with the uselessness of woman’s voice in
community, “arpi khuang in khua avang dah kel lo,” that means “The hen crowing never
bring daybreak, dawn”, the voice of hen is always only sounding, like as hen the voice or
knowledge of woman not impact on the society and community; which same with woman’s
voice and hen’s crowing that never important for the changing in society and community in
the society of man dominant world.

3.2. The Woman as Property

14
M. K. Koshilning Maring, Tribal Religion: An Analysis of Religion, Beliefs and Practices (Bangalore:
Omega Book World, 2021), 203.

4
 The woman’s life in Chin society is not an easy one, they struggle under the
dominant of man. Their price is stated with property, if you are in a high or rich family, your
price is higher than any other woman. They described the value of woman as same with
property. They

The Status of woman, before the arriving of Christianity is same as the property,
woman are seen as property as only for bearing baby, the fulfillment of man’s lustfulness, for
keeping the house and kitchen serving, the entertainment for the ceremony in festivals, like a
property to make a treaty between two friendship as to engagement for their child with the
deniable force (kinship marriage), etc., as woman have no right in over all, woman’s voice is
never count for deciding the future.

3.3. Woman as Boasting for Man

In the time of our ancestors, one man is going to one village and he can sleep with one
girl/woman from that village. When he get out from that village in the “cawlhhmun,” (same
as in today’s “viewpoint, or the place where the memorial stone are setup”) he put the toys of
girl made with grass to show that “he can sleep with one girl/woman from this village” and
that is his boasting, his lookdown to woman. This practice show the law price of woman and
the difference between man and woman, that boy is proud in this manner and girl’s stand in a
shame full situation. 15

If a man can sleep with a woman and she’s shame in society, she’s shame is become
for his boasting and for their chanting in society, and they compete one another as how many
women could have they sleep together, for their boasting as seem like as the requirement of
“pa-sal-tha” as in English “hero or to identify he is truly a man” or to update the status of his
“MANNESS (the distinctive or differential characteristic of man).” In some stone memorial,
sometime they mentioned how many women are sleeps with him in his livelihood.

3.4. The Sayings of Chin that Showing Law Status of Woman

The fore fathers/ancestor of Chins have many saying about their authoritative ruling
over woman and the status of their unvalued of woman. Their saying are:

15
Vanneihtluanga, “Nute tan, fapa enkawl chungchang ngaihtuah a ngai e,” You Tube Video, 19 May
2021, Accessed on 21 March 2023, TED Talk, 1:00 to 13:00, https://youtu.be/fp-PDDEy1Es

5
 (a) Nupi Cumh Kel, Darkhuang Cum Kel (As we beat the drum, beating wife/woman is
lawfully/permitted).
(b) Hruang Sia Thleng kel, Nupi Thleng kel(As we change the broken or spoil fence/wall,
changing wife/woman is lawfully/permitted).
(c) Arpi Khuang in Khua a Vang Dah kello (The hen crowing never bring daybreak dawn
or Women voice/idea will never bring changing for the society).
(d) Lovah Thlengkel, Nupi Sia Thlengkel (As like as we change the farm, we should also
change a bad wife).
(e) Nunau Thu le Sepiki (The woman’s voice and the Oxen’s Horn, in the Chin Tradition
the horn of oxen is used to musical instrument, they beat the horn and it become a bad
musical sound, they compare the voice of the horn of oxen and the voice of woman.)
(f) Nunau Fim in Tipi a Kandah Kello (The wise of woman never across the sea).
(g) Fanu Sia le Loram Sia (Bad daughter and Bad land).

These sayings are a symbol of the oppression of woman that they are under the
dominant of man society and man has full authority over wife, as well as if he wants he can
do anything. They never respect for the woman in society. They seen woman to help man’s
need. These sayings show that Chin woman are marginalizing under the patriarchal society of
Woman. It’s very rare to hear the bad saying about man, especially compare to woman.

3.5. Naming for Woman and Man

Chin scholars who experts in Chin literature, they argue in later parts for the naming
of woman and man in Chin Community, they differentiate the naming of Chin in “Laizo
Language”16, for woman as “nunau”, it bears the softness and the more lower than man as
“mipa”, nunau is two combining word of “nu” is the gender telling of woman and “nau” is
telling about something like childlikeness or meekness in other words “uselessness”. For man
“mipa” also two combination word of “mi” means all human beings and “pa” means very
strong, courage, active and “very useful person”. This naming of man and woman was
become an arguments for man and woman society in today. Concerning with this naming for
man and woman is still remaining as one of the symbolic of marginalizing woman in the past
as well as till today.

3.6. Woman’s Value and Bride Prices System

16
Laizo language is official language used for the Radio Broadcasting and the Television Program for
Chin Community by Myanmar Government.

6
 The giving of bride prices is one of the conscience laws of Chin community, which is
some amount of money or animals or land or property given by a man to the family of his
bride. There was no exact law but every tribe has different style of different amount pay for
woman as bride prices. The amount and bride prices is not same, and before modern age it is
given as animals or land, but later they add money to pay for bride prices.

The impact of these bride prices also brings in Chin society has become a boasting for
man as “woman become like a buying or selling product.” Some man’s challenge their wife
as “he paid for her bride price and he can do anything upon her as well as what he want,
because he already paid the price of her.” But traditionally this bride price is not bearing that
meaning which they sayings of woman as a buying product and they can do whatever upon
woman as they already paid that bride price. Bride price also become one of the weapon to
marginalizing over woman in Chin community as from the past and still presenting in today.
Another impact is ‘high bride price’ in some tribes as the most of Chin tribe did not
have the exact law for the bride price, today the prices is based on the family of girl’s family,
so it brings the price of woman’s are like as “a stoke share” or “products in the Market”. Like
as the branded things are expensive (high price) as well as girls from rich family or educated
family’s have high prices; but lower and normal girls are like unbranded things which can
buy by every one in every place. Today, many Chin people see these bride prices giving
system as need to change or develop because of it brings demanding for girls prices and
human beings become as a selling product.

There are many views arise on this giving of bride prices among Chin community and
some comments in good point of view as girls are more valuable when the bride prices is
high, on the other hand some view that asking a bride price is similar to selling a
girl/woman/daughter to other family.

The one researcher comment on this situation as “The term used for a bride price vary
a cross different Chin languages but the words mean ‘price’ as in selling and buying. In some
communities/tribes, the word ‘sell’ and ‘buy’ are even used instead of ‘marry’ when they
speak about marriage.”17

17
A Research of Breaking Out of the Marginalization Feminist Participation Action Research (BOOM-
FPAR) partner Ninu Women in Action from Burma/Myanmar, Google Privacy Centre, “Women AS The Others:
Chin Customary Laws & Practices from a Feminist Perspective, pdf”, Publish on 2 October 2018, Accessed on
14 March 2023, https://apwld.org/report-on-feminist-perspective-on-chin-communitys-customary-laws-
practices/, p- 58.

7
 3.7. Marginalizing in Case of Divorce

In the case of divorce, there are different in one tribe another. In some tribes
(especially in my tribe), out of adultery case, if a girl woman want to divorce his husband, she
must need to return back the half of bride price that the bridegroom have been given and she
has no more right to get any property out of in that time she wear. She must need to turn back
with her father’s house with empty hand. But for boys, if he want to divorce his wife, out of
adultery case, he had a full authority to get all the priority they have, and he will share half of
the property they have to his wife and she will left their house. This is not practice by all the
tribes in Chin, but in case of divorce in most tribes, girls have little concern compare to man.
But in case of adultery, no one has any right over one another, the right one will possesses all.

3.8. Woman As A Second Person (Handle as to be different from Man)

The re-quotation of Monisha Choudhary to a feminist writer Simone de Beauvoir’s

book “The Second Sex”, in what girls and boys are receiving different treating by society,
“girls and boys exhibit similar characteristics until the age of 12 but are treated differently
around the time of puberty. Boys are pushed to be independent from a young age which
includes pain, while girls are constantly protected. This leads to the celebration of the young
male’s identity, while the young woman is reared into submission. Since the boy is taught to
wield his identity, his genital and his expression are encouraged, but women’s sexuality and
expression are repressed.”18 As well as in Chin tribal community, from the time of unknown
time till today, woman are trained and treated as “a second person”. Women are prohibited
by a society to be lower than man and to support and help man.

Throughout the history of Chin, woman is treated by the society especially to be a

second person, or lower than man. There are many myth and oral stories in Chin society, but
they never record woman as a village chief, woman as a leader and woman as warrior, they
record woman as the cup bearer of her husband, the house keeper, etc,. Throughout all the
entire history of Chin and till today woman situation is still stand as a second person while,
the first priority are still hold by the man.

3.9. Woman As A Guest

18
Monisha Choudhary, “Simone de Beauvoir and ‘The Second Sex’: What is a Woman?”, Modified on 7
December 2022, Accessed on 5th April 2023, https://www.thecollector.com/simon-de-beauvoir-the-secod-
sex-summary-key-ideas/

8
 Chin mother told to her daughter concerning with ‘woman’s have no clan and
they are a guest’ that “you are a guest, you not know where should you go when you married,
you belongs to the ones who marry you, thus you must need to expert in household so that
you and your mother must not be ashamed on your new family.” This word is always handed
down throughout the mind of woman to her daughter in Chin society. She did not belong to
her parents when she married, she is under the control of her new family.
Chin woman are no more belong to her father’s clan when she got married. In Chin
woman mind it always remain of the man’s word “you, women have no clan, you only share
your husbands. You are only a guest.” They become a guest when they are married, they
leave the family and she join to her husband’s family clan. If her husband is died first, she
becomes a widow and a guest again in her own house. If she wants to remarry, she must need
to leave all her family property and she need to be a guest again in a new family. As one
researcher of Chin point out this law as “the patriarchy makes a woman be a ‘guest’
forever.19”
3.10.Woman and Education

Women are prohibited in education, especially in studying. Our old fathers they said
about woman education as “women did not need study, good education of woman cannot
bear changing in the society, if they graduate they will be others wife and others family,
woman did not need to study.” Women studying is strongly prohibited in the Chin society by
the patriarchal time especially before. The First primary school was run in Falam by 1906,
but among chin woman who pass the first matriculation exam is Hlawn Kip Thluai and
among woman who graduate the first is her in 1960 by B.A degree from Rangoon University,
when the first man who graduate first in B.A is Siah Luai in 1938. And the first who graduate
in theology in B.RE is by Khuang Nawn (woman) in 1976 when Van Bik(man) graduate
B.Th in 1955.20 Comparing over all in education, man are go ahead before woman around 20
years in education. Our fore fathers think that “if woman can handle the household, it is
enough for her” and they don’t allow woman to study. Women studying is strongly
prohibited by society and they see’s woman studying as a useless things in 20 th Century.
Before 21st century woman who graduate among Chin can be count in one hand.

19
A Research of Breaking Out of the Marginalization Feminist Participation Action Research (BOOM-
FPAR) partner Ninu Women in Action from Burma/Myanmar, Google Privacy Centre, “Women AS The Others:
Chin Customary Laws & Practices from a Feminist Perspective, p- 20.
20
Ting Hlei Thang, “Chinmi/Chinram le Hmaisa Bik”, Modified on 7 October 2012, Accessed on 6
April 6, 2023, https://tinghleithang.blogspot.com/2012/10/chinmichinram-le-hmaisabil.html?m=1

9
 3.11.The Woman’s Lost of Justice To Protect their Love
If woman is under in violence case, in the conscious of Chin woman till today, one
thing is always remain that “she chose the unjust when compare to the shamefulness of the
family/herself/her partner.” Till today, most women in Chin will chose in the case of any
violence, “to protect the shamefulness of her concern society.” Throughout centuries, Chin
woman are oppress by the unconscious of shamefulness in her mind and many times it hide
the justice. As a patriarchal society in Chin, most of the case is solved privately under the
village leaders/elders. This conscience of to protect the family’s shamefulness is become one
weapon for man to overtake more over woman. These things are always seen in the society
and in most times, woman’s are afraid to against the society. In Chin society, concerning with
the case of violence of woman in the court is very rear. The man dominant society and the
fear of woman to the society is very rooted in the mind and thoughts of woman.

4. The Changes of Chin Woman’s Voice in 21 st Century (or the Development of

Woman’s value in Society)
4.1. The Impact of Religious Movement

The impact of feminism or feminist movement is very effect to 21 st Chin Society.

Most Chin woman are also developed themselves under this movement. As the impact of
World Council of Churches (WCC)21, Non Government Organization and the awakening of
Chin woman in education, business and in religion, there are many voices concerning with
“Gender Balance” in society as well as in religion.

In the development of woman society in Chin community, the religious is very

influence. In example, most of the mainland churches Chin community are under World
Council of Churches and the Myanmar Baptist Convention, which it allow woman as to be
“pastor and ordination” and most concern for woman’s voice in the society. As in example,
in the Falam Baptist Association, there are five woman pastor and one ordained woman and
under FBA, the woman department is very active in social development of woman society.
Another example is most of the Theological School in Chin community which are run by the
Baptist Association, are accredited in Association for Theological Education in South East
Asia (ATESEA) and they are always concern on gender balance in all parts. As in the
example, one of the biggest Theological institutions under ATESEA in Myanmar, Myanmar

21
Most of big Churches in Chin State are under WCC and the denomination of Baptist, Presbyterian in
Chin Community are under Myanmar Council of Churches.

10
Institute of Theology (MIT) run by Myanmar Baptist Convention is led by a woman president
from Karen tribes Dr. Naw Eh Tar Gay.

4.2. The Against of Educated Parents

Concerning with the “male inheritance,” most educated people, they developed this
system and they against the society’s voice and start to the “equivalence in inheritance”
among male and female. Same as in “bride price,” as which bear the idea of “selling product”
of their daughters to the hand of other family, many educated and the social development
group try to make a better situation. Many parents, they don’t want to ask the bride price of
their daughters as which they understood as this is the use of our ancestors “to calculate the
price of woman.” Many educated parents they don’t want to ask for the “bride prices”, which
make a woman into a slave under her husband’s family.

4.3. The Transforming of Technology

The development of Chin Community also is one of the achievements for woman to
be more voice in the society. As the 21 st century brings of development in every area,
woman’s voice are more sounding in the society and the woman are now more educated and
most of peoples mind is start to influence by gender equality, more priority to woman.
Borrowing from the topic of the Darwin’s theory “Survival of the Fittest,” in today’s 21 st
century of the highest level of human development in the technology, woman’s become more
fit than the man in every area, they become more survive than man in the society, and they
start dominating in the world. This development of technology and its impact are one impact
for Chin woman to be more survived and more voice in Chin society.

5. The Barriers of the Development of Woman Rights in Chin Community

In present situation, woman did not receive the full right in the society, they voice,
their thoughts and their rights are still not much effect in the patriarchal Chin society. This
can be state as a social evil in the society because of they are seen as another person in
human, especially in Chin Christianity. They are still oppresses in religious duty and in man
priory society.

5.1. The Christian Beliefs of Woman as a Second Creation

Not only in tribal society, throughout the society of Christianity, the continuation
practice of the Old Testament patriarchal society, as not only in Israel, most of their

11
surrounding nations and countries are obviously man dominant society and woman are
oppressed, marginalized and their voice are less power than man and most of society practice
patriarchal system. As Christianity is the continuation of the Old Testament and all the
practice, the teachings, cultures and the social condition in Old Testament is following till
today’s Christian society, as well as in tribal Christianity.

The dominion over woman by man is still practicing in the Chin community today; it
did not much popular or not much seen in the outside but in the inner part or unseen, this
social evil is still practicing. Woman did not receive their full right till today in Chin
community. The value of woman is less than man till today in the society as well as also
influencing in the Christianity of Chin, which the announcing of Chin State as the whole
Christian State in 1999, Centenary of Christian Arrival in Chin, in Hakha Myo” 22, while the
voice of woman is not much effect till in the social environment and the one who against the
man dominating society is seen as ‘abolishing of the culture value of the Chin Community
and who against the teaching of the Bible’.

5.2. The Continuation of Tribal’s Patriarchal

The society is still influence by the patriarch’s thought, thinking and understanding of
the value of the woman in society. Woman’s in Chin Community is oppress by the tribal’s
patriarchy system from the beginning of Chin and after Christianity, the practice of mixing
culture of Christian and Chin, the mix culture of man dominant tribal’s patriarchic society
and the Christian’s understanding of the head of fatherhood/manhood society, continue to
oppress, marginalize, and seeing them as the method of “the later creation of Eve, after Adam
and she is only created for to help and support Adam” still continuing in today’s Chin
Christian Community.

There are many improvements for woman rights, but as a tribal Christian
society, the woman’s right is lower in man dominant Christian society till today in Chin
community and conclusion can be made that the continuation of man dominant Christian
society and Chin patriarchal society is the barriers for development of woman’s right till
nowadays. There are many improvements for woman rights

6. The Protest of Brahmo Samaj for Women Empowerment and To Be Protest for
Woman in Today’s Chin Society
22
CBCUSA, “Chin For Christ in One Century”, Modified on 14 February 2018, Accessed on 7 March
2023, https://cbcusa.org/2018/02/14/chins-for-christ-in-one-century-ccoc/

12
 The Brahmo Samaj is the first modern Hindu reform movement in modern ages and
the founder and the prominent leader Raja Ram Hohan Roy is the one who brings the light
for the slavery of woman under the oppression by Hindu religion and the Indian society. 23
Before the protest of Roy woman in India are marginalizing by man dominant society in
religion and social. As well as Brahmo Samaj get achievement for Woman in the Indian
renaissances period, Chin woman also need to be get their freedom and woman right from the
patriarchal dominant in Chin Society.

6.1. Abolishment of Sati and to be Abolish “Emotional Death” of Woman

Under Fear in Chin Society

Brahmo Samaj founder Roy began against for ‘Sati,’ (Hindustani ‘satti’ Sanskrit
word, means faithful wife; feminine of sat good, wise; also known as suttee, the Hindu
custom, now forbidden by law, of burning a widow alive with the body of her husband; a
woman who died by suttee, widow who throws herself, or is thrown on the funeral pyre of her
husband and burned alive”24) on 1818 onwards by publishing pamphlets and arousing public
opinion. His constant agitation along with William Carey enabled Lord William Bentinck to
ban Sati on 4th December 1829.25 Sati system, which is the most unfair practice for woman
can be totally abolished.

As well as in Chin Community, especially the fear of woman to the patriarchic society
and can be name as “emotional death”, the fear of the society which they see woman as
others, different from man, the fear of man, the marginalizing of man dominant society
throughout centuries, the lookdown to woman, treated woman as to be a second person,
demanding woman as a selling product which brings by bride price, the oppression by the law
of patriarchal society among chin which lead to the “emotional death”, as it can also be
described as “fear to against” of among woman are need to abolish from the society.

6.2. The Protest for Woman’s Right from Hinduism by Roy and to be Protest
for Woman’s Right from Chin Patriarchic Society

Under the movement of Brahmo Samaj, Roy against for woman’s rights in his
writings, “On Modern Encroachments on the Ancient Rights of Females” and “On the Rights
23
John V. Matthew, Modern Religious and Secular Movement, pdf, (Kolkata: ESPACE, 2013), p-13,
http://hdl.handle.net/20.500.12424/220606
24
Clarence L. Barnhart and Robert K. Barnhart, ed., The World Book Dictionary Vol. II L-Z, “Sati-
Suttee”, (Illinois: Doubleday & Company, Inc., 1967).
25
John V. Matthew, Modern Religious and Secular Movement, pdf, 13, 14.

13
of Hindus over Ancestor Property.”26 Roy was tried to approve this protest from Smritis and
their commentaries that he was not going against the best traditions of Hindus. He try to
pleaded for woman’s right to inherit the property of their fathers and husbands. Roy was a
social and religious reformer27, not only for man, but he fight for all man and woman, to have
a better standard, to protect woman they were truly oppressed by Hinduism and that man
dominant society. He against the most powerful authority at that time, the highest caste or the
ruling parts of Hinduism. He campaigned for the rights of woman which the society control
the right of woman’s in widow not allow to remarry, to hold property, child marriage,
polygamy, illiteracy of woman and the degraded state of woman.28

Roy against the authority of Hinduism for woman’s right, the social illness upon the
woman’s right. Chin woman also need to make revolution to get their full right that has been
rooted in the mindset of man from Chin society who think that woman is to be oppressed, and
seen as other human beings by Chin patriarchal society. The oppression of woman in Chin
society is not much found eyewitness, but the thinking and the thought of man are still
influence by our fore fathers mindset, woman should be lower than man, woman’s voice
should be lower in religion, woman’s voice should be lower in the society. Woman’s
suffering from centuries in the Chin society should be now recognized as her concern for the
family, and the respect of man. Woman from Chin community also need their achievement
for their full right, not to overcome the man but to be respect and to protect one another.

26
John V. Matthew, Modern Religious and Secular Movement, 13.
27
Aleyamma Zachariah, Modern Religious and Secular Movements in India (Bangalore: The J&P Print
& Allied Industries, Bangalore, 1992), 25-26.
28
BYJU’S, “Raja Ram Mohan Roy- Indian Social Reformer”, Accessed on 5 April 2023,
https://byjus.com/free-ias-prep/ncert-notes-raja-ram-mohan-roy-indian-social-reformer/

14
Conclusion

Woman, as a second creator by Religions based from Old Testament, as to be treated

as a second person by Patriarchy society of Chin, as the continuation of woman as to be only
for a helper of man in the history of Christianity are ongoing situation for Chin woman’s, and
it need to be more develop in this 21 st century Chin Society. This social evil, marginalizing of
woman throughout the handing down from our Chin ancestors is still rooting in Chin Society.
It needs to be abolishing from the root, and to be more freedom in this modern world.
Woman should be more respect in the society and the lookdown to woman’s voice, idea and
thoughts should be abolish from the root

15
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Hrangkhuma, F. and Joy Thomas ed., Christianity Among the Tribal’s. Bangalore: SAIACS
Press, 2007.
Koshilning Maring, M. K. Tribal Religion: An Analysis of Religion, Beliefs and Practices.
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Zachariah, Aleyamma. Modern Religious and Secular Movements in India. Bangalore: The
J&P Print & Allied Industries, Bangalore, 1992.

L. Barnhart, Clarence and Robert K. Barnhart, ed., The World Book Dictionary Vol. II L-Z.
Illinois: Doubleday & Company, Inc., 1967.

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