Perhaps, it is pertinent to reiterate in this context about the structure of Khasi folk democracy, which is egalitarian and yet the public consensus does not reflect the supremacy of the voice of the majority over the minority. It is effective and relevant for any and every society in the globe. The social strata of Khasi folk democracy comprises of the domestic council within the family clan ‘Dorbar Ïing’, the clan council ‘Dorbar Kur’, the locality or village council ‘Dorbar Shnong’, the territorial council ‘Dorbar Raij’, and the provincial council ‘Dorbar Hima’. After the British colonial regime and the Indian system of governance, the Khasi Dorbar Hima has been reduced to the subsidiary instrument of administration without proper judicial and legislative authority. Moreover the social family system has transformed from the maternal clan family system to the universal marital family system. Nevertheless, the culture is dynamic and the social structure could be changed with the contemporary situation and convenience with the evolution of the acceptable customs. In the current scenario, the marital family system with the father and the mother as the guardian and provider of their children is prevalent, though the maternal clan system is still valid in Khasi society. Although every man stayed with his wife and children, most of them still have the command over his maternal clan in many respects. The most significant factor is the prevalent impact of the Durbar Kur commonly termed the Seng Kur, and in recent years there is a federation of Khasi clan’s organisations known as the Synjuk Ki Rangbah Kur. The traditional democratic system of the Khasi is an effective mechanism to nurture excellence in political administration, contain economic influence in governance, and promote social equality in the community. It can be elaborated in detail about the functioning of the traditional Khasi democracy, but a glimpse on the fundamental procedures could comprehend the initial impact of the system.
Suppose the marital family could have the father as the head of the family, unless the mother exuded more intellectual insight than her spouse to represent at the Dorbar Shnong, where he or she is the only legitimate person to debate or discuss at the locality or village council. He or she would be responsible to address the personal and collective aspirations of the family in the presence of every family member attending the council. In this way the elected representative is liable to abide by the resolution of the family council. If he or she fails to present the family resolution at the locality or village council, he or she is liable to be called off and replaced by any of the parents or any among the adult children. In the same manner it would apply for every hierarchy of councils, where the elected representative only could deliberated at the council as they advocate the objective of their collective segment.
In the context of the present situation, the traditional Khasi democracy may be adopted with the present system of democratic governance. Any family consisting of the father, the mother and their children may choose the father as the family representative in the Dorbar Shnong, but the man may be or may not be allowed to represent his maternal clan or mother’s house provided both the families settled in the same locality. The competent person who happens to represent both the family of his wife and the maternal family is expected to address the issues of both families. Otherwise, generally one person represented one family within the locality. All the representatives from each household should be made mandatory to attend the Dorbar Shnong, lest they shall be liable to stern action or a fine or both as the case may be. In the urban locality where there is a mixed population with the non-indigenous or non-Khasi, they may be given the option to participate or not while it should be compulsory for the indigenous inhabitants. In certain localities with majority of non-Khasi residents they may formulate a different administrative structure to comply with the original system. Moreover, in the concentrated commercial areas there could be another structure that should comply with the original system. The task could be initiated by the Synjuk Ki Nongsynshar Shnong and operate throughout the State in a phase manner. The first phase could be implemented in the Shillong urban conglomerate with coordination with the Shillong Municipal Board and cadastral survey should be done meticulously. The administrative expenses could be derived from the Government and contribution from the commercial establishment.
The initial phase in the Shillong urban conglomerate, the households may have the Block level council, which will address specific issues of the Block at the Locality Council or Dorbar Shnong. It should be made compulsory for every household representative to attend the Block council, and every block council should elect one or two representatives at the locality council or Dorbar Shnong. In the case of big localities where there are specific areas known as Dong, then the Dorbar Dong could be held instead of Block council. The executive council will be represented by the Rangbah Dong at the Dorbar Shnong, while the general council will be represented by the Block representatives. In order to maintain the decorum of every council, it should be regulated that only the representatives are eligible to deliberate at every stratum of the councils. In the family council every adult family member participated, while the junior members confide their aspirations to their parents or any of the adult siblings for taking up the issues within the family. In the Block council only the household representatives should be allowed to deliberate, while the other family members may attend as silent observers. In the Dorbar Dong also only the household representatives should be allowed to deliberate, while other family members may attend as silent observers. In the general council of the locality or Dorbar Shnong, only the Block representatives should be allowed to deliberate, while the other residents may attend as silent observers. The family or household representatives are expected to address the collective issues with coherent arguments at the block council or the Dorbar Dong, lest they may be recalled instantly by the majority consensus at the family council. The Block council representatives are required to address the collective requirements of the Block with coherent argument at the locality council or Dorbar Shnong, lest they may be called back by the majority consensus at the subsequent Block council. In this manner, social status, political position, money power or any other influential factor could be curtailed to a great extent.
In this manner, the Dorbar Shnong represented by the respective Rangbah Shnong should formulate the legislative assembly constituency council with a specific agenda of selection of the candidate for the legislative assembly election conducted by the Election Department of the State. The candidate could be from among the Rangbahshnong or other competent person identified by the constituency council, which could also include the existing representative to the legislative assembly. The influential individuals including the sitting representative or any other type of vested interest group including political parties should not be endorsed by the constituency council, for any separate entry in the election fray to the legislative assembly. The process will ensure transparency, augmented social vigilance, prevented nepotism and curtailed money power. In this way, the quality and intellectual members will emerge in the civil administrative process. Even the non-Khasi residents will be actively involved in the process and general participation with merit and cordial relationship shall prevail.
In the run up to the general assembly election 2023, an experiment as a model in any constituency could be conducted with family council consensus choice of aspiring candidates to be proposed at the Block council and the Dorbar Dong as the case may be. The Block council proposal to be taken up at the locality council or Dorbar Shnong and the proposal from the Dorbar Shnong to be taken up at the legislative assembly constituency council. The entire operation of the democratic process at every level up to the constituency council should be the convention adapted with the Khasi folk system of consensus to encourage transparency and filter the meritorious selection of candidates to the Legislative Assembly Election conducted within the purview of the Election Commission of India.
