Society’s engine

The observance of International Women’s Day on March 8 serves as a profound reminder that the global economic engine is fueled by the often unacknowledged labor of women. Beyond the symbolic gestures of the day lies a stark reality where women sustain both the domestic sphere and the industrial labor market. Across the globe, they represent over 80 percent of the garment workforce, acting as the literal threads that hold international trade together. It is a common and sobering sentiment among economists that if women were to collectively withdraw from their daily chores and industrial labor, the global economy would face a total collapse within a single day. Despite this central role, their contributions remain largely invisible in the formal sense as they are frequently excluded from Gross Domestic Product(GDP) calculations and undervalued in national accounts. This statistical invisibility reflects a systemic societal tendency to treat female labor as a secondary resource rather than the very foundation of survival and economic growth. Within the specific context of Nagaland, the narrative surrounding women is deeply layered and often subject to external misrepresentation. Naga women have long been revered as moral anchors and the primary custodians of cultural heritage, yet modern portrayals sometimes reduce them to the status of second-class citizens. Such oversimplifications, often fueled by external feminist discourses that lack local context, risk distorting a much more nuanced reality. While isolated instances of violence or inheritance disputes certainly exist, systemic abuse is not the defining characteristic of Naga society. A more pressing and complex issue involves customary inheritance practices where clan owned land typically passes to male heirs to maintain lineage identity. However, it is essential to note that this tradition applies specifically to communal property, whereas privately purchased land is frequently passed down to daughters. This critical distinction is often lost in public debates, leading to sweeping and inaccurate generalizations about the rights of women in the region. The historical tension surrounding the 33 percent reservation for women in Urban Local Bodies(ULBs) further highlighted these misunderstandings. Many critics framed the opposition as a fundamental resistance to gender equality, when the debate was actually centered on the intricacies of land taxation and the protection of traditional rights. When the elections were finally conducted in May 2025, the results offered a powerful rebuttal to those who doubted the agency of Naga women. Women candidates did not merely succeed in reserved wards but won decisively against male candidates in open categories, proving that empowerment can flourish when it is nurtured organically within a cultural context rather than being imposed as an external mandate. It is now crucial to recognize that Naga women are neither passive nor subjugated figures in their history. They are pragmatic leaders who balance the demands of modernity with the sanctity of heritage. Their standing in society is rooted in shared values and a mutual recognition of roles that has existed for generations. Moving forward, the path to progress requires a clear articulation of intent rather than repetitive debate. Each tribe must reaffirm its commitment to safeguarding women by ensuring their contributions are visible and supported through policies that address unpaid labor and economic participation. Only by acknowledging women as equal partners in every sphere can Nagaland project a message of true self-reliance and dignity to the world.