Continuation from: https://highlandpost.com/democracy-of-khasi-dorbar-6/
This culture is significantly reflected in the tradition of preserving the forest, the prevalent concept of sacred groves believed to be protected by the sylvan deities. In this case, also the extraction of anything from the sacred grove is considered a taboo; however, the Dorbar Hima has the discretion of granting permission for the inhabitants of the Hima for deriving any resources of dire necessity within the boundary of the province, like the herbs for medication, plants, and creepers for domestic utilities or even log of woods for household purposes. Therefore, the agricultural field and farming pasture is allowed for the local inhabitants to acquire for the cultivation of crops and rearing of cattle according to the domestic capacity. The Dorbar Hima would endure its citizens to flourish in their respective occupations and the community would support overall prosperity. There is a tradition of community participation in consecutive ploughing, sowing, or harvesting at each other cultivation fields on rotation, which is accompanied by rituals and festivity of folk music and chants in rhythm with the progress of the work. Subsequently, there would be occasions of merriment and amusement within the community, including a sumptuous feast and quenching beverages. Essentially, rural life, though hard it might be, is full of pleasure and happiness.
The specific geographical segment of a particular territory settled by some clans constituted the territorial council or Dorbar Raij, which is represented by each maternal uncle from every clan. Then the territorial council shall elect a representative to the provincial council or Dorbar Hima, who will be assigned with the status of a noble or priest as per the ancient tradition. The administrative structure of every province has distinct functionaries for administration and for religious purposes, except for a few provinces that are governed by the priest, whereby both the administrative and religious duties are taken care of by the head priest or ‘Lyngdoh Synshar’ who also perform rituals and ceremonies for the wellbeing of the society. The majority of the provinces are under Dorbar Hima’s authority consisting of the Chieftain and the nobles. Some minor provinces have different nomenclature for the administrator, which was restructured by the colonial rulers based on their respective traditions, while a few large provinces have deputy administrators or ‘Lyngskor’ with a superior rank among the nobles and subordinate to the chieftain.
The authority for micro community management of land for settlement and farming lies with the Dorbar Raij and the macro management of forest, water, and natural resources are being regulated by the Dorbar Hima. The coordination between the village leaders of Dorbar Raij and the nobles of Dorbar Hima is in tandem for the growth and prosperity of every household that will contribute to the overall progress of the prospect of the entire province. Since the British colonial period, the socio-political situation has radically changed and the community land has been gradually converted into private land. The ancient system perceived that the people belonged to the land, but later the people staked claim of ownership over every portion of the land, because of the price tag. For that matter, most of the leaders of the Dorbar Raij would connive with certain clever inhabitants to grab the land wherever possible. According to tradition when any inhabitant is not utilising the community land for personal or domestic occupation, it is required to be retrieved back to the community through the Dorbar Raij. However, with the onslaught of modern civilisation some of the rural inhabitants might have shifted their settlement elsewhere and more often to the urban area; and with access to education and the modern outlook they would retain their community land in the village and claim to be ancestral land. The exploitation is being executed with the endorsement of the leader of the Dorbar Raij for mutual benefit, even if it meant subjugating and depriving the poor families of their own clan. In this way, the affluent section dominated the simple rural folks and interpreted the customary law to suit their selfish interest. Further, the mockery is that the affluent class would resort to the employment of their own kith and kin for farming, suppress their legitimate rights and pretend to be doing them a favor. The entire community land is gradually transformed into feudal land with the nexus of the affluent class.
The onset of modern civilisation brought about by colonial masters has steadily affected the rural lifestyle. The majority of the people are fascinated with the urban standard of living and gradually abstained from the vibrant pastoral tradition. The virtues of education and Christianity have created tremendous influence in society, although numerous other negative indulgences have adulterated the social fabric. Among the several negative influences that modern civilisation has polluted society, the most vital danger is the sudden change of mindset. The people discovered the lucrative material values of land and natural resources. The reverence and sanctity of mother earth and mother nature are lost and the cost of the estate on prime locations is more profitable for domestic and social development. The streams and rivulets got converted into drainage and sewage channels and the ponds and lakes as garbage dumping yards. The forest and vegetation that generate pure air and soothing landscape are destroyed for massive structural constructions. The fertile cultivable land is conveniently exchanged for urban development infrastructure. And the irony is that the vast stretch of barren land turned into swamps and slums for breeding various kinds of diseases and secluded numerous precious human souls.
The moot point is that there is a sheer lack of proper planning and earnest concern for the overall congeniality of the ecosystem. The modern amenities for social upliftment were not the gradual evolution of growth but a rapid progress of exotic vista. The civil infrastructure, modern communication system, and public developmental schemes bombarded by the British colonial rulers and subsequently strained by the Indian government drove the rustic tribal society into a cultural shock and it was difficult for the local people to cope with the superficial fascination of the sparkling and glamorous modern world. Although, education serves as the springboard for human intellectual discovery, refinement, and excellence; it also breeds social barriers that cause more harm to society. Somehow, Christian evangelism stimulated solidarity, facilitated charity and welfare services, strengthened social upliftment and promoted communal harmony in society; but at the cost of a calculative tactic of gradual or rapid conversion. The rigorous enticement of the belief system has tantalised the community to neglect or even abuse the inherent ethnic knowledge system at the command of the guardians of Christian churches. The simple and pious Christian devotees are being overwhelmed by the rhetoric of the so-called enlightened believers who are engrossed with the mystery of the afterlife while the reality of mischievous mortal life is flourishing in the garb of hypocrisy. The angels of doom are reigning in the guise of missionary zeal concealed in several discreet immoral deeds. The chronic temptation for fast and easy money became the alternative means of making a profit overnight instead of hard-earned income. The same set of people is influential and controls every religious and secular establishment in society.
These unreasonable and rampant indulgences have weakened the collective responsibility of the Dorbar Raij, Dorbar Hima, and other secular institutions, while the prevailing tradition is on the verge of collapse with the notable status and duty for the care and protection of the community shifted to the selfish concern and defense of the privileged. The escalated extravagance of certain people in positions will turn out to be an exorbitant price of guilt, anxiety, and disgrace. The ideal Khasi folk democracy is being wiped out and replaced by the alien model of the modern administrative system. Nonetheless, little elements of the ancient system prevailed in the Dorbar Shnong and the Dorbar Kur. It is more visible in the Dorbar Shnong because there are multiple responsibilities in varieties of related matters with the government and private agencies in public affairs, whereas the Dorbar Kur has a limited encounter with any external agencies. The forum of village and locality headmen was formed in 1989 known as Ka Synjuk Ki Rangbah Shnong for dealing with various issues affecting the welfare of the people and the function of traditional institutions in the State. The Synjuk Ki Rangbah Shnong were in rigorous pursuit of numerous gigantic issues pertaining to the well-being of the community even when the demand arose for negotiation with the Central and State governments. It is not a pressure group, but a traditional institution of reliability and credibility because of its highly commendable and efficient endeavors in handling contentious and sensitive issues.
