By Raphael Warjri
Numerous historical and oral narratives within Khasi tradition exemplify instances where women have emerged as influential leaders, challenging traditional gender roles. The story of Ka Pahsyntiew, instrumental in reconciling conflicts within the Raij Sawkher Lailyngdoh and subsequently becoming the ancestress of the royal clan of Shyllong State (Hima Shyllong), illustrates the significant contributions of women to leadership roles. Similar examples include Syiem Latympang in the Pnar region, Ka Ïang in the Bhoi region, and Ka Khmah in the highland region of Mawphlang, among others. These women rose to prominence during times of crisis, demonstrating exceptional leadership qualities in guiding their communities.
In more recent history, figures like Ka Phan Nonglait played crucial roles during the resistance movement against British imperialism in the western part of Khasi Hills region. Post-colonial leaders such as Mavis Dunn Lyngdoh and contemporary figures like Roshan Warjri and M Ampareen Lyngdoh have ascended to prominence based on personal merit, rather than through special allocation. Moreover, individuals like Kong Helimon Diengdoh, Silverine Swer, Sitimon Sawian, Rosemilian Bathew, Dr. Helen Giri, Patricia Mukhim, Theilin Phanbuh, Silbi Passah have demonstrated exceptional leadership in various fields, contributing significantly to societal growth. Their achievements underscore the capacity of women to excel in leadership roles without the need for quotas, outperforming their male counterparts in many instances.
It’s intriguing to observe that beyond the confines of Meghalaya State, Khasi traditions have persisted, retaining their relevance and efficacy in various regions. In the Khasi dominion of Bangladesh and certain parts of North Cachar Hills and Barak Valley of Assam, traditions have endured, showcasing instances where women have been elected as chief authorities or Rangbahshnong in some villages of Barak Valley. These women, although they may lack formal education, possess a deep understanding of their traditions untainted by colonial influences. In contrast, the so-called educated elite of Meghalaya often seem to have a limited understanding of customary laws and blindly adhere to the wrongly interpreted versions propagated by British colonial rulers. This irony persists, with colonial interpretations still entrenched in formal legal procedures, overshadowing genuine customary laws passed down from ancestors.
The strict labeling of the term ‘Rangbah’ for men and the issue regarding mustaches (‘tmaiñ’) within the Khasi dorbar are outcomes of British misinterpretations perpetuated by subsequent generations in Meghalaya. Despite this, the British documentation of customary laws has preserved certain aspects from disappearing or becoming obsolete. Thus, the existing customs and practices acknowledge that women of mature age and sound mind are eligible to represent and lead in the Dorbar at every level, offering a privileged option for women with substance, though not every woman, regardless of age.
The preference for male leadership is a pervasive phenomenon across societies worldwide, whether in religious or secular contexts. Throughout history, men have dominated state affairs while women have been relegated to domestic roles. Religious scriptures often depict male figures choosing male disciples, reinforcing the notion of masculine leadership. However, feminine leadership has often emerged as a last resort for survival within communities. Despite this historical imbalance, modern society increasingly recognizes that gender is irrelevant in assessing leadership capabilities, valuing attitude, merit, and performance above all. Iconic female leaders such as Golda Meir of Israel, Margaret Thatcher of England, Indira Gandhi in India, Aung San Suu Kyi of Myanmar, and many others exemplify the transformative potential of female leadership in today’s world.
The traditional roles assigned to men and women are often delineated by genetic and societal norms. Typically, men are viewed as providers of resources, while women are considered the bearers and custodians of these resources. In agricultural settings, for instance, women nurture seeds while men sow them in the field; likewise, men cultivate crops that women then harvest and store. In matters of procreation, men provide the seed while women bear and care for the offspring. While fathers may contribute materially, mothers often provide unparalleled maternal care and affection, nurturing their children both mentally and physically. While women possess the capacity to lead families, clans, communities, and even states, men rarely acquire the ability for maternal care and tend to assume leadership roles within these spheres.
In Khasi custom, inheritance of titles or surnames from either men or women is prohibited. Lineage is traced through the maternal line, emphasizing the natural link between mother and child established through the umbilical cord. This maternal clan surname is bestowed upon every descendant by birth, symbolizing the divine connection between mother and child during childbirth. The separation of the infant from the mother following birth is seen as a natural and divine process, allowing the newborn freedom to lead its own life. According to Khasi beliefs, while all mothers are female, not all females may become mothers, as conception and childbirth are deemed gifts from the Almighty Divine Creator. Barren individuals, both men and women, are not excluded from participating in and leading the community if nominated at various levels of the Dorbar.
Additionally, in Khasi culture, foster parents are unable to bestow their surname upon adopted children who are not of the mother’s clan. Thus, adoption in Khasi society often involves a mother or sterile married woman adopting a child from her maternal clan, preferably with the consent of the child’s parents, particularly in cases where the family faces challenges in sustaining itself. This practice underscores the importance of maintaining familial and clan connections while providing care and support to children in need. The customary practice of adopting a female child in Khasi culture is referred to as ‘Rapïing.’ This tradition is crucial for ensuring the continuity of maternal lineage, especially in families that lack biological offspring. By adopting a girl, families can maintain their clan’s heritage and ensure that the maternal line persists, preserving both identity and cultural values.
Rapïing not only provides a solution for families without children but also reinforces the importance of women in the societal structure. This practice highlights the belief in nurturing and sustaining familial ties, ensuring that the lineage is carried forward through adopted daughters. The act of Rapïing reflects deep-rooted cultural values and the recognition of women’s roles in upholding family and clan integrity.
In essence, Rapïing serves as a vital mechanism for sustaining the social fabric of the community, allowing families to thrive and continue their legacy even in the absence of biological heirs.
Genesis of Mankind and Emergence of Human Society
According to science, the emergence of humankind is a profound journey that spans millions of years, marked by significant evolutionary milestones. This process began with our early ancestors in Africa, who gradually evolved from primate ancestors over several million years.
- Evolutionary Roots:The story of humankind starts with the primates, from which our earliest ancestors diverged around 6 to 7 million years ago. Species such as ‘Australopithecus afarensis’, exemplified by the famous “Lucy,” showcased bipedalism, a key trait that set the stage for future developments.
- Homo Genus:Around 2.5 million years ago, the genus ‘Homo’ emerged, with species like ‘Homo habilis’ known for their use of tools. This advancement represented a significant leap in cognitive abilities and social structures.
- Cognitive Revolution:The arrival of ‘Homo sapiens’ approximately 300,000 years ago marked a turning point. With advanced cognitive abilities, our species developed language, art, and complex social interactions. This cognitive revolution allowed for greater collaboration and innovation, leading to the formation of early societies.
- Migration and Adaptation:‘Homo sapiens’ began to migrate out of Africa around 60,000 years ago, adapting to various environments across the globe. This migration led to the diversification of cultures, languages, and practices, as different groups settled in distinct regions.
- Agricultural Revolution:Around 10,000 years ago, the shift from nomadic lifestyles to settled agriculture transformed human societies. The domestication of plants and animals allowed for surplus food production, leading to population growth and the establishment of cities and civilizations.
- Cultural Developments:As societies grew, so did cultural complexity. The development of writing, governance, and trade networks facilitated the exchange of ideas and goods, further enriching human experience.
- Modern Era:Today, humankind stands at a unique crossroads, grappling with challenges such as climate change, technological advancements, and social inequalities. Our ability to innovate and adapt continues to define our trajectory as a species.
In summary, the emergence of humankind is a rich tapestry woven from evolutionary biology, cultural evolution, and social dynamics, illustrating our capacity for adaptation and resilience throughout history.
(Reference: Sapiens: A Brief History of Humankind” by Yuval Noah Harari, The Descent of Man” by Charles Darwin)
