Social Science Journal for Advanced Research

1. Introduction

Empowerment is a transformative process that allows individuals to gain control over their lives (Lee & Harrison, 1996). Empowered women play a major role in building stronger families and communities (Purnamawati & Utama, 2019). Through empowerment, women gain the ability to make decisions that influence both the personal and social dimensions of their lives (Sahay, 1998). Access to income sources provides them with financial stability, improving their living conditions. Traditional tribal arts, including dressmaking practices, are deeply rooted in history. This practice showcases aesthetic beauty as well as contributes to the socio-economic growth of Indian tribes (Thosar & Sharam, 2024). Among tribal groups, traditional dressmaking has become a significant source of self-sufficiency for marginalised women (Paray, 2019). Women in this sector promote sustainability, foster self-reliance, and contribute to the Indian economy (Mehta, 2024). This empowerment permits them to make informed decisions, access resources, and enhance family well-being (Singh and Singh, 2008). Furthermore, the sector provides women with a sense of autonomy (O’Connell, 2023). Initiatives like skill training, modern techniques workshops, and business management courses empower tribal women to expand their businesses (Paray, 2019). Policies such as the 73rd Amendment, which reserves seats for women in local governance, provide them with political empowerment to advocate for their rights (B, 2016). However, tribal women often face challenges in breaking traditional gender roles and asserting their identity beyond domestic boundaries. They also experience exploitation by landlords and moneylenders, leading to poverty (Kumar, 2024). Limited access to knowledge and markets hampers their growth and empowerment (Panda, 2017). These systemic issues persist due to societal exclusion from mainstream norms (Selvakumar, 2022). Initiatives like microfinance programs, however, are proving instrumental in allowing tribal women to achieve financial independence and understand their basic rights (Sahu et al., 2024).

In Northeast India, the Mising tribal group is renowned for its traditional weaving practices, predominantly undertaken by women (Pegu, 2019).

Similarly, Van Gujjar involved in economic activities that boost their social and financial standing (Nusrat, 2016). In the Nilgiris district of South India, SHGs play a major role in elevating the economic conditions of tribal women involved in this sector. Economic independence supports household income as well as fosters active participation in decision-making processes. Education and awareness of government schemes further empower women, allowing them to make informed decisions (Ravi & Raja, 2016).

Socially, these practices help preserve cultural heritage and strengthen community ties, positioning women as protectors of tradition and identity (Manna, 2024). Metcalfe (2010) highlighted how contemporary designers integrate traditional designs into dress-making to expand market reach, emphasizing the socio-economic value of these practices. Empowering tribal women through dress-making significantly enhances their socio-economic status by providing economic independence and opportunities to participate in Self-Help Groups (SHGs), which offer financial resources and skill development (Khanum et al., 2022).

Politically, women gain decision-making power and advocacy skills through SHGs (Tribal Women in India: A Framework of Empowerment, 2024). In Odisha's Mayurbhanj district, women's entrepreneurship in dress-making has led to increased financial autonomy and a significant rise in the Women’s Empowerment Index (Klimczuk-Kocha´nska et al., 2023). Similarly, SHGs in the Santal community of Jharkhand have facilitated economic independence and social participation (Dutta & Dey, 2012). In Kerala, tribal women have collectively advocated for societal change at local governance levels through SHGs (Nidheesh, 2009).Despite their active role in preserving cultural heritage, challenges such as modernisation, reduced interest among younger generations, and inadequate healthcare facilities hinder their progress (Singh & Singh, 2008). Demand for traditional dress-making is declining due to insufficient awareness about skill transmission and a lack of incentives to sustain these practices in modern contexts (Singh & Singh, 2008). Paray (2019) critiques the undervaluation of tribal women’s contributions, noting their roles in collecting forest produce and participating in informal markets often go unrecognised.

Exploring literature on women’s work in the traditional dress-making sector often overlooks the specific factors influencing Mising women’s involvement in this practice. While empowerment has been explored, the economic contributions to personal empowerment and the roles of various women groups, such as weavers, handloom owners, shopkeepers, and traders, remain under-researched. This study seeks to fill this gap by examining the socio-economic dynamics of traditional dress-making among Mising women and their broader integration into mainstream society.

3. Context of the Study

The Mising tribal community, also known as the Miris, is a major ethnic group in Assam, India, recognised for its distinct cultural and linguistic identity. The Misings migrated from the hills of Arunachal Pradesh (formerly NEFA) to the Brahmaputra Valley in Assam around the 13^th century A.D. (Pegu, 2019), likely due to environmental and socio-political factors, including the search for fertile land and better living conditions (Sarma and Choudhury, 2015). The Mising language, part of the Tibeto-Burmese group of the Sino-Tibetan language family, has been studied since the late 19^th century, with recent efforts focusing on grammar and linguistics (Das & Doley, 2024). Predominantly inhabiting the upper Brahmaputra valley, particularly in Dhemaji and Lakhimpur districts, the Misings largely rely on traditional agricultural techniques. Agriculture employs 86 per cent of the main workers in the community, the highest among all tribes in Assam (Doley, 2022). Men handle ploughing and heavy tasks, while women do sowing, weeding, and harvesting. Women’s economic roles extend to weaving, a long-standing tradition producing attire integral to cultural identity (Swargiary & Pegu, 2020), though weaving remains a supplemental income source rather than a full-time vocation (Norvadewi & Zaroni, 2022).

The Mising community maintains a strong animistic belief system, with women playing major roles in religious and social ceremonies. The influence of Vaisnavism has introduced new religious practices, yet women’s traditional roles remain unchanged (Pegu, 2024; Morang, 2020). Despite educational improvements, Mising women face barriers like early marriage and domestic responsibilities, limiting their higher education and career opportunities (Pangging, 2020).

The purposive selection of subdivisions and participants ensured a comprehensive representation of dress-making practices within the Mising community. The total sample size was 241, using structured and unstructured interview schedules. The structured interview schedule contained a pre-determined set of questions designed to collect demographic details, the nature of involvement in the sector, and specific socio-economic contributions. The unstructured interviews, in contrast, provided a flexible framework to explore in-depth participants’ personal experiences, allowing for an understanding of their empowerment journey. Additionally, the study organised focus group discussions to encourage interactive dialogue and the exchange of ideas among women involved in dress-making. This approach helped a broader understanding of collective challenges, opportunities, and the overall impact of their participation in the sector. The study followed ethical guidelines, confirming informed consent from all the research participants and maintaining their confidentiality.

5. Theoretical Premises

This study is articulated with “Empowerment for Marginalised Women.” The term refers to empowering women who face systemic disadvantages in terms of access to resources, agency, and opportunities due to socio-cultural, and political factors in mainstream society.

The core elements of this empowerment articulate their economic independence, social recognition, acquiring skills and knowledge, and political involvement at the grassroots level. In this context, the dress-making sector works as a tool for overcoming the marginalised Misings tribal women. This concept defines control over resources, decision-making, and participation in society. Additionally, it can explore their journey from being economically dependent to contributors to their familial and community well-being.

Maintaining the concept of “marginalised”, the study addressed the “Feminist and Intersectional Approaches” that can be used to analyse structural oppression in marginalised tribal women.

Table No. 1: Socio-Economic Status of the Dress-Making Group

Source: field data

(Note: This socio-economic table categorises the chosen variable to make clear their different roles among the research participants in the traditional dress-making sector.)

The marital status distribution reveals that 53.11 per cent of the research participants are married, followed by 30.29 per cent unmarried, 10.79 per cent widowed, and 5.81 per cent divorced. Regarding educational qualifications, most participants have education ranging from the 5^th to the 10^th standard (40.66%), followed by those in classes 1 to 4 (31.95%). Notably, only 10.37 per cent are graduates or above, while 17.01 per cent have completed classes 11^th and 12^th standard. Monthly and annual income distributions show that the largest group of participants (34.85%) earn below rupees 30,000 per month, with 23.65% earning between rupees 30,000 to 40,000. This income level is sufficient for daily sustenance and facilitates growth opportunities.

6.2. Types of the Traditional Dress Items Produced by Mising Women:

Mising women produce a variety of traditional dress items that represent deep cultural significance in their community (Pegu, 2000, p.161). These items are woven to reflect their customs, festivals, rituals, and ceremonies, also used in their daily lives (ibid., p.161) (shown in the table no. 2).

These groups include individual weavers who create items for both personal and commercial purposes, emphasizing their integral role in "traditional weaving" and their direct involvement in producing traditional attire. Small-scale weavers working in handloom industries, as well as shopkeepers who produce and sell finished products locally and beyond, are also key players. Traders, functioning as exporters, facilitate the distribution of these goods to national and international markets. Additionally, Self-Help Groups (SHGs) play a crucial role in supporting resource access and skill-building through collective efforts. In the study area, the dress-making groups can be categorized into five distinct groups, each serving a unique function. These categories are illustrated in Table No. 3.

Table No. 3: Categorisation of the Involved Groups

Source: field data

(Note: These categories are only segmented through primarily involved practices in the dress-making sector.)

  Table No. 3 illustrates the distribution of research participants across different categories of involvement. Among them, 36.9 per cent are weavers, while 18.7 per cent are involved as shopkeepers. Owners of handloom industries make up 17.0 per cent, with their operations encompassing both traditional and modern styles. Leaders of Self-Help Groups (SHGs) account for 15.4 per cent, and these groups are registered under the Directorate of Handloom and Textile (DHT) and the Assam State Rural Livelihood Mission (ASRLM, 2014). Traders, acting as intermediaries, represent 12.0 per cent of the participants.

6.4. Choosing Traditional Dress-Making as a Means of Livelihood: Identifying the Influencing Factors:

During field interactions, the research participants shared how they were influenced to choose this sector.

This sector has helped them earn a living, leading to greater economic independence. As a result, their financial stability has improved, and they have gained social recognition, allowing them to participate more actively in community decision-making. Many research participants are expanding their businesses by travelling to different regions. Empowerment has also positively affected their health, family roles, and community well-being. Leadership roles within Self-Help Groups (SHGs) have opened the door to broader political participation. Financial independence has empowered these women to resist oppression and domestic violence. Their stories reflect how they have used their newfound economic power to assert their legal rights. Additionally, digital empowerment plays a crucial role in their continued progress.

This section delves into the new opportunities that have emerged for their overall empowerment, focusing on the significant outcomes, which are explored under the following themes.

7.2. Financial Independence and Empowerment:

Many scholars have found that financial independence helps empowerment in the dress-making sector. Klimczuk-Kocha´nska et al., (2023) stated that the traditional dress-making sector empowers tribal women by creating sustainable income opportunities, increasing their economic autonomy. The dressmaking sector supported by financial it has emerged as a viable pathway for the socio-economic upliftment of tribal women in India; contributing to a more equitable society (Sahu et al., 2024; Debbarma, 2022). Entrepreneurship, including in sectors like dress-making, is a powerful tool for women's empowerment, enhancing creativity, innovation, and productivity, particularly in emerging economies (Arora & Singh, 2023). Keeping in view, Paray (2019, p. 23) states that the role of economic involvement in tribal women's empowerment is transformative. In this context, working in the dress-making sector has helped the Mising women financially. Overall, 95 per cent of women revealed that they now make family decisions though they live in a patriarchal society. Overall, they have sustained livelihoods and support intergenerational growth through this source of income. Their narratives reflect empowerment beyond financial gains. They have improved their roles in their family as well as community.

Crenshaw's views explain how her identity as a tribal woman enhances her flexibility and ability to face systemic barriers in her sector.

7.3. Empowered Through Involvement and Exposure to Travel in Different Regions:

Many scholars have argued the empowerment gained through travel involvement in the dress-making sector, emphasizing various perspectives. One significant view is that exposure to different regions through travel enhances empowerment by broadening opportunities, skills, and market access. Singh and Singh (2023) and Ramna (2024) found that the rural Indian dressmaking (handicraft) sector employs many women and is witnessing a growing demand in countries like the USA, thus improving the economic status of women artisans. Furthermore, the present fashion industry opens new doors for “global exposure exhibition”. It even provides financial independence to empower women (Self-employment Creating Opportunities for Women in Fashion Items and Handicraft Designing in India- A Study, 2022).This demand provides opportunities for involvement in the global market, such as trade fairs (expos) and exhibitions (Bhasin & Kumar, 2022).However, education and socio-economic issues are still prevalent but overcome in the quest for women’s empowerment (Malagi, 2013). Initiatives like the Women Empowerment Index for Apparel strengthen and indicate improvement in conditions for women (Das, 2016). Thus, the dress-making women travel in different regions makes them important roles in this sector.

This opportunity is also prevalent among the Misings women involved in this sector as a source of income. They have opportunities to travel across districts and states to expand their business purposes. Overall, 78 per cent (188) of research participants reported that they travel independently for business purposes which is a remarkable transformation (shown in Table no. 5). Earlier, these women could not leave their villages without guidance from peer groups, husbands, or others as they reported. Moreover, overall, 60 per cent of research participants reported that they were taunted by neighbours or villagers, which discouraged them. Now, they confidently assert their ability to travel knowledge, expanding beyond Assam, which reflects their growing confidence and autonomy.

Traders have the highest national (39.3%) and international (22.4%) exposure, showing their market-driven roles. Owners of handloom industries are prominent at the state level (39%) and nationally (29.3%). Shopkeepers maintained balanced involvement, with 33.3per centnationally and 31 per cent at the state level. However, weavers (39.3%) focused locally on district-level activities. As well as Presidents/Secretaries of SHGs revealed a district 32.4 per cent and state 29.7 per cent level involvement. This data explores the diverse mobility across groups. The traders and owners are leading in broader involvements in travel to exposure. A trader, Mrs H, narrated with a sense of sensation and pride: "Through this practice, I travelled to London and saw worlds I could never have imagined. It opened my eyes to new regions and gave me the knowledge I never thought I'd gain." In Postcolonial Feminism, as articulated by Gayatri Spivak (1988), suppression of marginalised voices and undervaluation of Indigenous labour, especially the women in the traditional sectors, are criticised. The story of Mrs H, a trader who travelled to London through her involvement in the dressmaking sector, is a good example of this perspective. Her journey not only underlines the transformative power of such practices but even reflects how the contributions of Indigenous women have gained recognition on international forums.

7.4. Acquiring Formal Skills and Linguistic Proficiency:

Dressmaking practices among tribal women have become a valuable avenue for developing formal skills and improving language proficiency. According to Dassucik et al. (2022); Aprianti & Herlina (2024), stated that training in dressmaking significantly boosts creativity, skill development, and economic independence. Furthermore, entrepreneurial activities like dressmaking foster innovation and productivity, particularly in an expanding economy (Arora & Singh, 2023). These programs offer technical expertise while simultaneously nurturing entrepreneurial skills (Dassucik et al., 2022; Aprianti and Herlina, 2024), making them a vital tool for empowering tribal women in the formal sector. This process allows women to fully participate in socio-economic activities and enhance their livelihoods (Naik & Dasaratharamaiah, 2019; Sonavane & Kulkarni, 2024), improving their communication skills and overall confidence.

7.5. The Well-being of Health and Empowerment:

Economic stability has become a crucial element in enhancing health and empowerment, allowing individuals to care for themselves, their families, and their communities. Studies by Paray (2019) and Manna (2024) suggest that financial growth provides access to better healthcare and improves diet and nutrition. In the dress-making sector, health outcomes are shaped by several factors, including the techniques used in clothing production and the working conditions, which significantly impact workers’ health (Farrer and Finn, 2015; Carpus et al., 2020). However, the situation in Bangladesh’s textile industry paints a bleak picture, where inadequate facilities and harmful conditions compromise workers' health, highlighting the urgent need for reform (Zaman, 2017). On the other hand, innovations in garment design, such as creating clothing for elderly care, have shown promise in improving overall well-being. This aligns with Manna’s (2024) finding that economic empowerment and access to healthcare are pivotal in improving the lives of tribal women, demonstrating the interconnectedness of health and empowerment.

  The field study report highlights the positive impact of economic stability on the health and empowerment of women in the dress-making sector. Research participants shared their experiences, noting how financial independence allowed them to make informed health decisions for themselves and their families. Around 70 per cent of the participants acknowledged addressing health issues they previously neglected, as they had relied on traditional healthcare practices and could not afford costly treatments due to low incomes. Over time, 80 per cent of the women reported improvements in their health, as they could now afford quality medical care thanks to their earnings from the dress-making sector. Additionally, 60 per cent of participants highlighted that their involvement in Self-Help Groups (SHGs) not only provided financial support but also helped them overcome health-related barriers. This shift from traditional to modern healthcare reflects their growing empowerment. Today, these women are more aware of their rights, with 75 per cent of participants feeling empowered to make decisions about their health.

According to Khanum et al. (2021) and Kochańska et al. (2023), this sector promotes economic independence and enhances decision-making within households. Self-help groups (SHGs) empower women by fostering skill development, economic independence, and community support (Verma & Sharma, 2024; Debbarma, 2022). These groups motivate women to initiate and lead collective actions. Furthermore, microfinance programs empower women's leadership by breaking socio-economic barriers (Sahu et al., 2024). By involving dressmaking in these initiatives, tribal women gain leadership roles and drive community development (Empowerment of Tribal Women through Entrepreneurship for Sustainable Development, 2022; Rani & Devi, 2021).

In the field, the empowerment process is evident among the women involved in these groups, reflecting their growing awareness of political issues at the grassroots level. For instance, 95 per cent of research participants reported increased decision-making abilities, including voting rights, informing enhanced political awareness. Over time, their participation has strengthened, with 80 per cent of participants raising their voices to address women's issues in local governance systems. Now, 65 per cent of participants assert their voices in public forums, challenging local leadership on basic rights. The empowerment outcomes of SHGs have significantly influenced local politics. Women, with growing confidence, are becoming politically active, organizing collective actions, protests, and community meetings. The data from the survey illustrates that leadership in SHGs serves as a stepping stone for broader political roles within their communities. Women now take leadership roles in SHGs and organisations. Solidarity within SHGs enhances their collective strength, allowing them to challenge conventional norms and values. Regular meetings facilitate discussions on business strategies, and training sessions are organised to develop new skills. These roles contribute to grassroots political involvement, as SHGs help raise awareness and advocate for policies that benefit their craft and community. Collective decision-making strengthens their enterprises. Through SHGs, women have access to training, financial resources, and markets. These groups are typically organised around shared goals, such as improving economic conditions and preserving traditional crafts.

as seen through an empowerment index that improved from 0.61 to 1.26 following entrepreneurship programs (Klimczuk-Kochańska et al., 2023). In Gujarat, sewing programs have helped women earn money and contest harmful traditions (Sindhi, 2012). Strong laws, community support, and job opportunities have been key factors that help women resist violence and gain respect.

During fieldwork, many participants openly shared sensitive experiences, including instances of domestic abuse and rigid cultural norms. Their willingness to voice such issues underscores their growing courage. About 70 per cent of participants acknowledged that Self-Help Groups (SHGs) and awareness programs have helped them address these problems. Their stories highlighted how financial independence and collective action allowed them to seek justice and use legal support systems such as domestic violence redressal cells. This newfound confidence marked a critical shift towards empowerment. Furthermore, 85 per cent of participants reported increased political participation, especially in voting, while 70 per cent said that local representatives have begun addressing their needs in development plans. About 65 per cent revealed that they now openly speak out about issues such as healthcare, education, and livelihood schemes. Legal awareness has increased as well, with 30 per cent of participants reporting that they now use domestic violence redressal cells, while 10 per cent use formal legal rights systems. Collective action is another major aspect, with 60 per cent of women participating in meetings, organising campaigns, and engaging in community forums for domestic well-being. This transition reflects a significant change, as Mising women balance traditional roles with active participation in social and political change, empowering them to challenge societal norms. However, 80 per cent of participants shared that without financial independence, they remain vulnerable to abusive relationships. Among widows and separated women, 95 per cent emphasized that without income, they would not be able to escape the violence or marginalisation they faced. Widowed participants (10.79%) and separated participants (5.81%) reported how economic dependency often heightened their vulnerability to violence. Married women, making up 53.11 per cent of the participants, revealed that earning income allowed them to challenge conservative values, contribute to their families, and assert their autonomy.

The integration of "Internet of Things" (IoT) technology further enhances global market competitiveness 2020). Initiatives like DI-Girls are equipping young girls with the digital capabilities needed to enter the digital economy (Hamdan et al., 2024). The "Digitise to Equalise" initiative demonstrates how digital literacy helps rural women access e-commerce platforms (Irfan and Salam, 2020). For example, digitized Filipino “terno” dresses preserve cultural heritage while improving clothing production (Masilungan-Manuel and Villaverde, 2022). In this way, digital technologies are driving growth, cultural preservation, and gender equality within the dressmaking sector.

Digital empowerment has become a transformative tool for tribal women in the dressmaking industry. Exposure to markets beyond their local communities requires access to digital tools. Among the research participants, 56 per cent are educated up to the 12^th standard, and 62 per cent have received basic digital training, including smartphone and computer use, as well as financial transactions. An overwhelming 78 per cent reported that using online marketing strategies has expanded their customer base, while 71 per cent indicated that digital tools have significantly reduced their dependency on middlemen. One handloom entrepreneur shared, "I never knew anything about online platforms, but I learned it, and now my business has started to pick up. I can now sell beyond Assam to international markets." This statement reflects how learning digital strategies has financially benefited her, as transactions can now be monitored directly, without the need for intermediaries. However, research participants also revealed the challenges they faced before acquiring these skills. About 64 per cent admitted experiencing initial resistance to learning digital tools, due to a lack of confidence or fear of failure. Nevertheless, training programs supported by NGOs and government schemes have been instrumental in overcoming these barriers. Applying the Feminist Empowerment Theory by Naila Kabeer and Amartya Sen, we can observe that digital literacy has empowered the participants to achieve financial independence and take on leadership roles in their communities. Approximately 81 per cent of the research participants reported that digitalization has enabled them to make decisions independently, while 67 per cent stated that it has enhanced their ability to claim their rights.

The involvement of younger participants in skill development initiatives showcases the sector’s potential for long-term economic contributions. Also, community-based initiatives like Self-Help Groups (SHGs) strengthen social unity and collective work, increasing the sector's popularity beyond the regions. They increasingly open up to improve access to both national and international markets. However, unorganised and lack of business knowledge limited their market exposure which remains a significant challenge. Addressing this gap is central to maximising the economic and social benefits of the dress-making sector.

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