By Raphael Warjri
- Ritual, music and folk instruments as markers of identity
The article’s discussion of the “maryngod” (a Khasi folk violin), its role in mourning (Jamlu), the flute, Jew’s harp and percussion, and especially the tale of the farmer, the vampire-creature and the red-vented bulbul intervening—this section points to how folklore, ritual performance and musical instruments encode cultural memory.
Music, lament, folklore duel between farmer-musician and vampire, bird-helper, stain on the bulbul’s tail—all of this is a rich narrative terrain. These folk motifs serve social functions: they preserve identity, sanctify mourning, mediate human-supernatural relation.
In the academic literature, the role of oral tradition and instruments in Khasi culture is emphasised. In a matrilineal society with an oral past, instruments become carriers of memory—as much as myths.
Reflection: Given your interest in adapting poetic works into voice-over monologue or visual poem formats, this section is ripe. You might explore the maryngod as a metaphor for the voice of the community, the lament as a symbol for loss, the bird-helper as indigenous agency. Also, the motif of “evil spirits no longer dare to dance with humans” can link to the struggle between tradition and modernity.
- Matriliny, change and contemporary tensions
Although the article doesn’t explicitly focus on matriliny, the themes of origin, lineage, pledge to maternal and paternal kinship (“tipkur tipkha”), and the golden era narrative implicitly underscore the centrality of kin-relations. This is especially significant given your stated interest in preserving Khasi matriliny.
Scholars note that the Khasis are one of the largest remaining matrilineal communities in India, which are found in the neighbouring regions of Assam, Manipur, Tripura, Mizoram and across the border in Sylhet District of Bangladesh. It is interesting to note that although the Nair were said to have abolished the matrilineal system, however, there are instances of matrilineal practice among those families who are committed and devoted to the ancient system. The abolition of the matrilineal system of Marumakkathayam among the Nair community in Kerala unfolded as a gradual transformation from the late nineteenth to the mid-twentieth century. This transition was formally shaped by legislative interventions such as the Travancore Nair Regulation of 1925 and ultimately consolidated through the Kerala Joint Family System (Abolition) Act of 1975. Influenced by colonial legal frameworks, indigenous social reform movements, and an emerging preference for nuclear family structures, the process dismantled the traditional system of collective property management under the maternal uncle, or Karanavan, and replaced it with individualized, predominantly patriarchal patterns of inheritance. However, contemporary scholarship also flags tensions: patriarchy’s increasing influence, property disputes, erosion of customary law under colonial-legal frameworks. For example:
“While Khasi women are often perceived as empowered … it is emphasised that ongoing gender debates within the community. Real authority is often concentrated among a few individuals rather than being an equally distributed collective consensus.” (MEI: Matrilineal Exogamous Institution)
Thus, the mythic narrative in the article subtly connects with deeper issues: lineage, inheritance, changing social order, the human condition in the context of matriliny.
- Commentary on the article’s strengths and gaps
Strengths:
The article provides a compelling mythic framework that is richly symbolic and culturally specific—fitting for the Khasi world.
It links cosmic themes (divine assembly, creatures, gifts) with social themes (human pledge, kinship, power).
It includes folk performances: the maryngod, the tale of the farmer, birds, parasites—this grounds the myth in lived cultural practice.
It offers a narrative arc: a golden age, human act, loss of divine protection, enduring struggle.
Gaps / Questions:
The matrilineal dimension: while implied (honour maternal and paternal kin, youngest daughter as heir in Khasi culture) the article could more explicitly engage with how the myth intersects with matriliny: e.g., the pledge to maternal kin, the youngest daughter, the role of women in the ‘golden age’, etc.
The article does not fully address how these mythic narratives are translated into contemporary social practices or contested in practice—e.g., how matriliny is being challenged, how youth engage with these myths, how Christianisation or modernisation affects them.
It would benefit from more explicit linkage between myth and ecological or material practices (e.g., land, forest, animals)—since the myth deals with creatures, it invites an ecological reading.
- Implications for preserving Khasi heritage and matriliny
Given your interests (folk-inspired story, dialogue-based concept, public statement on preserving Khasi matriliny), the article offers the following affordances:
Symbolic resources: The myth gives you powerful symbols—divine assembly, gifts, serpent/tiger envy, the creature Thlen, the protector-role for humans, the stamped stone at Nongkhrah, the maryngod, the bulbul’s red tail. These can serve as motifs or metaphors in your film, monologue or poem.
Narrative structure: Golden age → rupture → consequence → endurance. This lends itself to screenplay structure: Act I (golden era of Morba & Shibet), Act II (incident of folly/curiosity), Act III (vernacular collapse, struggle, re-affirmation).
Social message: The myth emphasises stewardship (“tipbriew tipblei” – honour mother/father, conscience), right living, the consequences of greed (Thlen), of unchecked curiosity (Syiem Nongklung). You can align this with contemporary issues: the erosion of matriliny, patriarchal encroachment, environmental degradation, cultural forgetting.
Material heritage: The maryngod and associated folk tales provide a concrete heritage link. You could adapt the mourning-tune narrative into a visual poem or voiceover, showing how music/ritual encodes communal memory.
Matrilineal preservation: Link the mythic pledge (to maternal/paternal kin) with the matrilineal institution, showing how the human/human-animal divine order mirrors or informs the social order in Khasi society. Perhaps show how forgetting the pledge (or human folly) leads to breakdown—not just of divine protection but of matrilineal values (inheritance, clan continuity, women’s roles).
- Suggestions for academic references to deepen the grounding
Here are a few academic works you may want to consult to anchor your commentary, writing and film in rigorous scholarship:
Wattanagun, Kanya. “The Divine Ancestress in a Matrilineal Society: The Imprints of Khasi Matriliny on the Legend of Ka Pahsyntiew.” Thammasat Review. (analyses Khasi myth and matriliny) (Thai Journal Online)
Shangpliang, Rekha M. “Khasi matrilineal kinship: The ideology ‘Long jait na ka kynthei’ (From the woman sprang the clan).” NEHU Journal Vol. XIX No.2. (North Eastern Hill University)
“Matriliny: The Cultural Cradle of Khasi Kinship System” (East India Story). (East India Story)
“Matrilineal society of Meghalaya” (Facts and Details). (Facts and Details)
One might also review colonial-legal critiques of matriliny in a book ( Mei: Matrilineal Exogamous Institution) .
- Concluding reflections
The article I shared is both poetic and culturally grounded. It presents the Khasi world as one deeply embedded in mythic imagination, where the divine, the natural, the human and the social converge. But as I am aware (and as the academic literature underscores) matriliny is not simply a cultural relic—it is a living system under pressure. The golden age narrative metaphorically invites reflection on the “age” of cultural harmony, and the human act of curiosity or greed marks the shift to our present, less protected, more vulnerable condition.
In my work on preserving matriliny and addressing emerging patriarchal aspirations, I might use this mythic frame to argue: that the erosion of matriliny is akin to the withdrawal of divine protection—the social pledge is broken, vulnerability sets in, meaning is lost—but cultural resilience lies in remembering the original pledge, re-asserting the logic of “tipbriew tipblei bad tipkur tipkha”.
Also Read: https://highlandpost.com/a-commentary-of-khasi-folklore-22/
