Ao, Temsula . (2006).

her article, covers the theme of power associated with gender whereby,
she discuss from the folklore of the Ao Nagas. She stated that, women is projected as the weaker
sex in the patriarchal system, however, there is an association of extraordinary power of women
which forms an integral aspect of narratives, myths and legends. Referring to Lutz Rohrich, who
quoted that, every folktale is connected to reality, the tales, legend and myths of women are
informed by the structure and belief system, such that, accounts of women like heroines in Naga
folklore is difficult as women are debarred from taking up weapons. Also, the concept of women
ruler is untenable as power structure rest with male. However, in certain folklore, one sees a
reversal of roles in relation to the principles of a society. By discussing four narratives of the Ao
Naga folklore which operate in a patriarchal dominated male society, demonstrate a
generalization, whereby, the power structure within society are held by women, which is a
reversal of reality of traditional power which actually rest with man.

One of the folklore is the story of Longkongla, whereby, she is regarded as the progenitor of
ozukumer clan has been given due regard in the patrilineal Ao society, whereby the perpetuation
of race and clan has been claimed to be the sole prerogative of male. In the story, presents a crept
of supernatural element revolving the life of Longkongla, who is a spinster and posses a
supernatural power, whereby, the fall of a hornbill feather on her utter, and later, turn to a male
child whom she raised as her son. However he was killed by the villagers on their growing
prosperity and she took revenge by killing the village children. It was through her supernatural
allies, a thin cord came down from above when she had to flee and died when she the cord broke
when she looked upon down as prohibited.

In the folklore of Akangla, illustrate an intelligent analysis of women enabling the Longkum
warriors victory over the Nokrang warriors there by acknowledge the intellectual powers of
women which state that, physical powers and weapons are not enough in warfare. She was thus,
acknowledge as the benefactress and wise women and was immortalized in folk lore and ballads.
In the story, revolves around her initiative she undertook in depowering the pack of fierce dogs
belonging to the Nokrang warriors.

In Yajangla story presents a manifestation of hidden power of women, whereby, through magical
powers, she can be transformed into a tigress, and through her power, the task of clearing weeds
in the field was succeeded. The story revolves around an unfortunate husband who could not
accept the task being outdone by women in the field activities, which lead to the forceful
revelation of secret and thus, led to the display of destructive power which retain superiority over
him by destroying him.

The next narrative presents the application of women’s power over her sexuality for her survival,
which signifies women’s sexual domination over man. In the tale, man’s power is cleverly
manipulated by the women’s power as a strategy for survival in man’s world.

In the above narrative presents women as embodiment of power however in reality, they are
considered insignificant. These narratives undermine the real power structure in human society
which is held by males, and the actual power of man is re appropriated in women folks.

Ao, Temsula (2006). “Gender power: Women- Centered Narratives from Ao- Naga Folklore” in
B. Sukalpa and D. Rajesh (Eds.) Ethno-Narratives: Identity and experience in North East India.
(pp. 15-25). Delhi: Anshah publishing house.