By Sunrise Pohtam
As someone deeply invested in our region’s heritage, it is genuinely distressing to constantly encounter phrasing that casually undermines the rich, pluralistic cultural identities of the East and West Jaiñtia Hills. For years, a prevailing narrative has dominated the literary and academic discourse. With utmost respect, many writers, predominantly from our kin Pnar community, frequently deploy terms like “Jaiñtia culture” and “the Jaiñtia people” as catch-all phrases. But let me be clear from the outset. The intent of this piece is not to elevate other nearby tribes or Khasi sub-tribes over the Pnars. Nor is it an attempt to dilute or eliminate the proud term “Jaiñtia” itself. Rather, it is a plea for grammatical and demographic honesty. When we use geography (Jaiñtia Hills) synonymously with one specific ethnic identity, we unintentionally write other minorities out of the narrative. The Jaiñtia Hills is not a monolith; it is a diverse ecosystem of ethnicities, dialects, and traditions.
As I have said above, to equate the Jaiñtia Hills purely with the upland Pnar culture is also to turn a blind eye to the steep southern slopes and riverine borders: the War Jaiñtia area. The War Jaiñtia people represent a distinctly different way of life and linguistic paradigm dictated by a vastly different topography, parallel to that of the Pnars. There are even certain localities in War Jaiñtia that were not settled solely by War Jaiñtias, but by people who trace their roots to the Khynriam side. I think readers must know about the villages of Amlanai, Darrang, Shnongpdeng, and a few other places. A defining feature of these villages is that they possess their own distinct dialects, almost to the point where a dominant War Jaiñtia dialect speaker would have a hard time interpreting their “ktien shnong” (localised dialect). Therefore, to sweep them under a generalised “Jaiñtia” or “Pnar” would erase their unique linguistic heritage, which is socially and anthropologically unacceptable in today’s logical world.
Perhaps one of the most glaring omissions in the “Jaiñtia culture” narrative is the vibrant presence of the Karbis and other groups of people like the Patro, Gharkatias, etc. These groups mostly settled in the border areas near Muktapur. And these communities represent a remarkable example of cultural integration. While they proudly speak their own mother tongues among themselves, most of them can fluently speak the War Jaiñtia dialect, and many even make an active effort to converse in Pnar and Khasi. And you know what, this integration goes far beyond language. During elections, these communities actively turn out to vote for the local MLA candidates of their respective constituencies (with the exception of MDC elections, although the Karbis can still vote for local MDC candidates due to their ST status). So you know now, their civic participation proves that their loyalty is deeply rooted in the West Jaiñtia Hills itself.
However, I do admit that my personal knowledge regarding the deeper demographic intricacies of the East Jaiñtia Hills is somewhat limited. Yet, the fact that we can observe this staggering level of diversity integrating just within the War Jaiñtia area alone speaks volumes. If this one southern belt is such a vibrant melting pot, one can only imagine the true scale of pluralism across the entirety of the Jaiñtia Hills. From my point of view, to lazily label these groups under one dominant identity not only disregards their vibrant present and active contribution to the region, but it is also bound to create immense and serious academic tension and confusion for future readers, researchers, and lawmakers. While literary and colloquial narratives have sometimes lagged in recognizing this diversity, institutional frameworks have made vital strides. A massive high-five must be given to the Jaiñtia Hills Autonomous District Council (JHADC) for officially recognizing certain minority tribes within its jurisdiction. Though that does not come without criticism, by taking the step to acknowledge these distinct groups, the JHADC has validated their existence and secured their rights. More importantly, this recognition highlights a fundamental truth: these diverse communities must have certainly contributed something in their own ways to the region, particularly the West Jaiñtia Hills district. Their presence, their culture, and their dialects are intricately woven into the very success of the district.
We cannot deny that identity is tied to language, and the words we use to describe our homeland matter. The term “Jaiñtia Hills” is a geographic and administrative reality, but applying “Jaiñtia culture” as a blanket term for a single group is an oversimplification. And the fact is, acknowledging the presence of other Khasi sub-tribes (War Jaiñtias) and other tribes does not diminish the Pnar identity; it only elevates the Jaiñtia Hills for what it truly is – a beautiful, complex, and pluralistic region where multiple cultures drive our collective progress. We must accurately document our present, so we do not write a confused history for the future of our children.
