The ethical code of conduct holds paramount importance in all facets of daily life and formal occasions within Khasi society. It serves as the bedrock for earning righteousness, respecting maternal and paternal kinship, and recognising both human and divine conscience. From showing reverence to elders to adhering to elaborate administrative and ceremonial protocols at national councils, ethical conduct permeates every aspect of society.
In Khasi society, chieftains and nobles hold equal standing with ordinary citizens, and democratic principles are rigorously upheld. Each individual bears the responsibility of performing duties assigned by the designated council through democratic processes. This democratic ethos is exercised at every level of social structure, starting from the family unit.
The family council, led by the eldest uncle, comprises all adult male and female members of the family. This council represents the family at the clan council within the territory. The clan council, headed by an elected member from among the representatives, consists of maternal clan representatives from various segments of the territory and represents the clan at the territorial council (Raij). The territorial council, led by an elected member, comprises representatives from different clans within the territory and represents them at the provincial council (Dorbar Hima). In both civil and religious administration, functionaries are elected from among the representatives of the territories, with the chieftain serving as a neutral entity endorsed by the council of nobles.
The Khasi system recognises adult franchise from the family council, supervised by the grand uncle and grandmother, who serve as the primary custodians. Upon their demise, responsibility passes to a nominated member of the family. After the marriage of adult daughters, they establish their respective family segments, while the core family continues under the care of the youngest daughter, typically nominated by the mother to oversee ancestral properties and familial responsibilities. In instances of underprivileged families or individuals, Khasi society upholds an established custom whereby nobles bear the responsibility, or the state has a duty, to rescue and care for such individuals, aligning with the concept of an inclusive society.
THE EVOLVING TRADITIONAL PRACTICES AND KHASI DEMOCRACY
Traditional practices within Khasi society have dynamically adapted to accommodate the expansion of territorial boundaries and the increase in population in modern times. While the family and clan councils have remained intact, territories have been subdivided into different localities, each with its respective local council (Dorbar Shnong) led by headmen. These councils allow every designated and legitimate representative to participate in deliberations.
In the provincial council, every functionary has the autonomy to assert authority over civil and religious matters, with neither the chieftain nor the nobles able to dispute this authority. This aspect is crucial to understanding the essence of Khasi democracy. During traditional state festivals like the Nongkrem Dance Festival in the Khyrim province (Pomblang Hima), each functional unit has specific duties that no other person or unit can interfere with. These units include the mother queen, the chieftain, the unit of divine folk musicians (Duhalia), priests, the folk announcer (Sangot), nobles, and others. Each individual or unit is responsible for completing their assigned function within the stipulated time frame to ensure smooth celebrations.
However, should any unforeseen circumstances arise, the entire council is responsible for addressing the consequences, with the chieftain taking the lead as the supreme head of the occasion and the province. This collaborative approach ensures that traditional ceremonies and performances proceed seamlessly while upholding the principles of Khasi democracy.
LAND OWNERSHIP AND COMMUNITY RIGHTS
In Khasi society, land is regarded as belonging to the people, and every citizen holds the right to acquire a certain portion of land for their basic economic well-being. Even the chieftains and nobles are allotted land by the clan or territorial council for their official use in service to the community. If any family, including those of royalty or nobility, fails to utilise the allotted land, it may be reclaimed by the clan council, with the respective clan representative overseeing the process.
The official custody of landed property rests with the priestess, under the supervision of the noble or priest for clan land. Allotted family land is under the custodianship of the mother, supervised by her eldest brother or uncle. This reverence for land reflects the Khasi belief that land, like a mother, should provide for the people’s essential needs, including shelter, farming, and the exchange of goods through barter, but not for commercial transactions.
Before British colonization, Khasi land was distributed among the people as compensation for service rendered to the province, ensuring self-sufficiency. This underscores the Khasi concept of communism, where all community members, from farmers to nobles and chieftains, are considered children of the Khasi nation (Ki Khun Ki Hajar) inhabiting land owned collectively by citizens.
In Khasi communism, the royal head or chieftain serves as a neutral entity in public administration, with resolutions passed by the apex council of nobles. The chieftain, known as the “Syiem,” is not a supreme authority but rather a symbol of authority based on the unanimous decision of the apex council. The royal house is the sacred abode of the queen mother and her children, with one of her sons or brothers serving as the nominated chieftain, ruling alongside the council of nobles. It serves as an inclusive community shelter in times of need, rather than an exclusive palace for the royal family.
Decency and mutual understanding regulate relations between the royal family and citizens. The queen, as chief priestess and mother of the people, oversees their well-being, while the chieftain acts as a political and judicial authority, offering counsel and resolving social disputes amicably, rather than pronouncing verdicts.
Regrettably, the values and customary laws mentioned above were misinterpreted by British imperialists during colonial rule. This led to disputes, disorder, and confusion among present generations, compelling state judicial authorities to enforce resolutions according to the present legal system. Consequently, many are unaware of the actual values of Khasi traditional democracy and communist systems, which could serve as relevant and ideal models for other societies and political administrations worldwide. Khasi traditional democracy operates without political parties or diverse ideologies within one nation.
THE FORCES OF SOCIAL TRANSFORMATION
The universal understanding of life’s origins often centers on the seed of the male, which evolves through various stages until it becomes an infant born from the mother’s womb. However, Khasi reasoning places the foundation of life on the womb of the mother, where the umbilical cord provides life energy from mother to child, regardless of the seed planted. The womb is seen as the creator of life, shaping an infant over ten lunar months before birth—a process far more intricate than seed sowing.
Unlike a factory product, the womb is the core of existence, shaped by natural energies that germinate ovules, evolving into diverse life forms depending on the environment. The Earth itself produces seeds for reproduction, making the seed futile without the Earth. While patriarchal systems emphasise the male seed for life creation, matrilineal systems highlight Earth as the core of all life forms.
Over generations, human exploitation of Earth has led to its degeneration and climate change. Excessive misuse of the Earth for human needs has fueled greed, with consequences ranging from environmental disasters to widespread calamity. In Khasi myth, earthquakes and thunder symbolise natural forces for Earth’s rejuvenation when its laws are violated. This narrative warns of devastating consequences for offences like incest, murder, corruption, or other crimes against society.
Thus, the essence of the matrilineal system lies in consciousness and compassion toward Earth as the source of life on the planet — a reminder of our responsibility to care for and respect the environment. Human behaviour and attitudes often reflect subjective opinions and actions tailored to personal interests. The exclusivity of patriarchal systems, where men assert dominance over subordinates, leads to division and confrontation within society. In contrast, matrilineal systems embrace inclusivity, with mothers striving to include everyone in the family and clan, supported by other members.
Unfortunately, privilege often leads to arrogance and aggression towards junior members, fostering prejudice and hatred. This atmosphere tolerates the formation of exclusive circles of elites, segregating themselves from the downtrodden. Genuine authority is abused, with the powerful trampling on people’s rights for personal gain, accumulating vast wealth while oppressing the demoralised.
The dynamics of cultural practices and societal change present a complex landscape, particularly when individuals within a community choose to adopt customs and traditions that diverge from their own heritage. This phenomenon is not limited to any single profession or social stratum but spans across various sectors of society, including politicians, academics, business-people, scholars, traders, religious figures, and others. As these individuals navigate their public and private lives, their choices often reflect a broader dialogue between tradition and modernity, individuality and collective identity.
