By Raphael Warjri
In the Khasi tradition, market operations are overseen by designated nobles, or Myntri, who ensure that transactions comply with divine regulations. Sellers, vendors, and hawkers are required to pay a nominal tax, known as ‘Musur’, ‘Pynshok’, or ‘Khajna’, to the Dorbar Hima based on their roles within the market. These taxes and any fines, referred to as ‘Kuna’, for violations of market regulations are collected and deposited into the Dorbar Hima’s corpus fund. This fund is used for the maintenance of the market and the performance of ceremonial thanksgiving to the deities.
Historically, the Khasi markets operated primarily on a barter system. Over time, as demand and supply disparities arose, cowries became a medium of exchange. The introduction of money for transactions occurred during the Mughal era and continued through the British colonial period. In Khasi terminology, metal coins were referred to as ‘Pisa’ and currency notes as ‘Tyngka’. Interestingly, ‘Pisa’ also means anxiety, and ‘Tyngka’ translates to the one and only, which could reflect the notion that money is both a source of unease and a unique necessity.
The market is metaphorically described in Khasi folklore through the myth of ‘Ïew Luri Lura’, or the market of chaos. This myth underscores the notion that trading with the sole motive of profit, rather than for sustenance and nourishment, is viewed as a corrupt and vicious intent.
The Myth of Ïew Luri Lura
According to Khasi mythology, the origins of market trading are depicted through a vivid allegory involving animals rather than humans. In the myth, various animals bring their goods to the market, creating a cacophony of sales pitches and competitive hype. Among them, a bitch brings a basket of ‘Tungrymbai’, a fermented bean sauce cherished for its distinctive taste.
As the bitch attempts to set up her stall between a stag and a deer, the unpleasant smell of the Tungrymbai spreads, causing a commotion. The deer, offended by the stench, attacks the bitch and tramples on the sauce, leading other animals to join in the humiliation. From this event, dogs, which were once part of the animal market scene, developed a heightened sense of smell, enabling them to track any animal by the scent of Tungrymbai. Seeking refuge among humans, dogs pledged to protect them from wild animals and became integral to human hunting expeditions, driven by a desire for revenge against those that had dishonored them.
This myth serves as an allegory against the pursuit of excessive profit in trade. It reflects the dangers of engaging in commerce without regard for social responsibility and the integrity of individuals. The market, as portrayed in the myth, becomes a place of chaos and moral compromise when driven by greed rather than communal welfare.
The traditional Khasi market system, regulated by divine principles and administered by nobles, reflects a deep-seated cultural ethos that prioritizes social harmony over profit. The historical evolution from barter to money-based transactions and the mythological narratives surrounding the market underscore the complex interplay between cultural values, economic practices, and social responsibility.
The Khasi people’s reverence for their traditional market practices and the cautionary tales embedded in their folklore highlight the importance of maintaining integrity and social concern in commercial activities. This balance between tradition and modernity continues to shape the Khasi approach to market regulation and community welfare.
Customary Market Privileges and Traditional Festivals in Khasi Culture
Market Privileges Across Khasi Provinces
The Khasi customary practice of granting market privileges is consistently upheld across different Khasi provinces. In each province, local markets extend certain privileges to their residents, while recognizing those from other provinces as ‘Soh-Hima’, meaning ‘from other Hima’ with limited concessions. For instance, citizens of Hima Shillong enjoy special privileges at Ïewduh, a major traditional market, while similarly, citizens from Hima Sohra, Hima Nonglyngdoh, Hima Sutnga, and Hima Nongstoiñ are afforded comparable privileges in their own markets.
This traditional practice ensures a balanced trade environment where local residents benefit from preferential treatment, while outsiders, though given limited concessions, are still integrated into the market system. This structure fosters a thriving trade network within the Khasi region, where agrarian products, especially those derived from extensive farming, dominate the market. Despite the local abundance of agricultural produce and essential items, scarcity of certain goods is mitigated through subsidiary markets known as ‘Hat’, which serve as alternative sources.
Ïewduh, located in the Shillong province, stands out as a pivotal market for the entire Khasi community. It attracts traders and merchants from both within the Khasi region and beyond, underscoring its significance as a central trading hub.
Festivals and Ceremonies in Khasi Culture
The Khasi belief system and folk democratic norms place great importance on the reverence of mother earth, regarded as the primary source of livelihood. This reverence is manifested through various folk festivals and ceremonies throughout the year, particularly during the sowing and harvest seasons. Each Khasi province or Hima has its own distinct traditions for these celebrations, which honor different deities associated with prosperity and well-being.
- The Knia Ïewduh Ceremony
Folk narratives recount that the market was initially established at Mylliem. However, when its location proved unfeasible, spiritual intervention was sought through propitiation of the deities. The resulting divine indication pointed to Nongkseh. Yet, even there, certain limitations arose, prompting further spiritual propitiation. The final spiritual guidance led to the present location at Iewduh, which has since become the most prosperous and largest traditional market in the country.
Annually, a significant ceremony known as Kñia Iewduh is performed to ensure the economic sustainability of the indigenous communities. This ceremony is part of a larger series of state rituals and festivities called Ka Nguh Lei Shyllong—a tribute or obeisance to the Shyllong deity, conducted at the sacred sanctum on the summit of Shillong Peak. The ceremonial performances are consecrated by the designated priest of the Marbanñiang clan from the Raij Mylliem district. The ritual begins at the sacred home in Mawnarian, initiated by the high priestess, with the priest performing external rites in the courtyard. The procession continues all the way up to the summit of Shillong Peak, marking one aspect of the ceremony dedicated to the Shyllong deity.
The subsequent ceremony takes place at Iewduh, focusing on the deities of spiritual and material wealth, ensuring the sustenance of every family within the community. The rituals commence at a designated sacred makeshift hut located at the high-elevation area of the market, symbolizing the cultural boundary of the trading space. The ceremony then continues to the lower part of the market at the opposite boundary. In accordance with the matrilineal tradition, the priestess conducts the rituals inside the sacred hut, while the priest performs rites at an external altar near the hut. At both the upper and lower sites of the ceremony, monoliths are used as altars for the performance of rituals and ceremonies, marking significant points of spiritual and cultural importance.
In the Shillong province (Hima Shyllong), the ‘Knia Ïewduh’ ceremony marks a key event before the sowing season. This ritual is conducted at two main locations within the market area: the upper region, known as ‘Khlieh Ïewduh’, near the vegetable and basketry stalls, and the lower region, ‘Trai Ïewduh’, near the betel leaves stalls. The ceremony involves performing rituals at megaliths dedicated to deities of prosperity and protection from misfortune.
The ceremony features folk dances that commence from ‘Khlieh Ïewduh’ and progress to ‘Trai Ïewduh’. After completing the rituals in the lower area, the celebration culminates with a vibrant dance festival, reflecting the community’s joy and gratitude.
- The Nguh Lei Shyllong Ceremony
Another major festival in Hima Shyllong is the ‘Nguh Lei Shyllong’ ceremony, which occurs at the summit of Shillong Peak. This ceremony is held after the sowing season and prior to the harvest. It begins with a sacred ritual at the abode of the high priestess or Lyngdohsad at Manarian, near Pomlakrai village. The high priestess’s brother, the priest or Lyngdoh Raij Mylliem, then performs rituals at the sacred abode in Mawnarian.
The procession from Mawnarian to Shillong Peak involves several ritual stations addressing various aspects such as water conservation, soil enhancement, and pestilence prevention. At Shillong Peak, the rituals are conducted by various nobles from clans such as Nongkhlaw, Sohtun, and Kharkongor, with specific duties assigned to each, while the priest from the Marbañiang clan performs the final rites. The ceremony concludes with a grand folk dance festival, celebrating the community’s collective effort and reverence for the land.
