By Raphael Warjri
The genesis of mankind in Khasi philosophy is rooted in the legend of U Lum Sohpetbneng. According to this legend, humankind, symbolized by seven huts or seven families, descended from heaven via the Golden Bridge atop the Sohpetbneng peak, following a divine decree to settle on earth. This mythological narrative forms the basis of human procreation on earth, with clan lineage traced through the umbilical cord within the womb of the mother. Central to Khasi philosophy is the concept of Hynñiewtrep Hynñiewskum or Ynñiawwasa Ynñiawwasung, which encompasses the entire human race, emphasizing the interconnection of all mankind.
In the process of human procreation, the father provides the seed while the mother, over a period of ten lunar months, nurtures, animates, and prepares the infant for life on earth. This intricate process determines ancestry, with the tradition dictating that upon death, all clan members’ bones are to be deposited in the maternal ossuary. Contrary to popular belief, the idea that Khasi people exclusively give or take titles from females is dismissed as absurd. In Khasi custom, taking or giving titles from men, whether fathers or husbands, is considered sacrilegious and disrespectful to the wisdom of ancestors. The customary practice dictates that descendants are considered to inherit the lineage of a clan from the biological mother, as established through the umbilical connection that links each infant to the mother during the development of ovules in the womb. Hence it is not proper for a new born child to take the surname of a father, especially in a multi community marriage where usually the feature or identity of the father does not comply with the child, moreso the wife acquiring a husband surname is improper. Therefore, it is inappropriate for a newborn to adopt the father’s surname, particularly in a multi-community marriage where the father’s characteristics or identity often do not align with the child. Furthermore, it is equally improper for the wife to adopt the husband’s surname.
Surnames are typically inherited from one’s family, and in many cultures, they reflect the lineage or ancestry of one’s paternal side, though this practice can vary depending on cultural norms and legal systems. However, the physical traits of individuals, such as facial features, do not determine or dictate the surname they inherit or adopt.
In the context of a marriage between individuals from different ethnic backgrounds, such as an Aryan-featured wife and a Mongolian or Caucasian husband, the wife might take her husband’s surname due to cultural practices, legal reasons, or personal choice. This does not imply that the child or the wife will physically resemble the husband’s ethnic background, nor does it suggest that the surname reflects physical features.
Physical characteristics, such as brown skin tone, sharp features, or large eyes, are a result of complex genetic inheritance that is independent of surname traditions. While a child may inherit physical traits from both parents, the surname traditionally reflects familial heritage, not genetics or appearance.
To summarize: A wife might take her husband’s surname as part of social or cultural practices, but this does not mean the surname is tied to her physical features or ethnicity. Surnames and physical traits are distinct aspects of personal identity. The Khasi customary practices are intricately linked to mitochondrial DNA, reflecting the belief that the identity of a descendant is primarily traced through the mother’s lineage. This connection is symbolized by the umbilical cord, which serves as the vital thread of identity, linking the child to the mother rather than to the father’s seed. In this cultural framework, the maternal lineage holds the key to defining one’s heritage and ancestral roots, emphasizing the mother’s role in the transmission of identity.
In matters of community leadership, eligibility is based on maturity in age and thought rather than gender. While a matured woman may participate or lead the community, an elderly man lacking maturity in intellect may be debarred from the Dorbar, let alone representing or leading the maternal family or community.
The post-colonial period has witnessed significant challenges to Khasi customary practices, particularly concerning male domination in traditional councils and the inheritance of clan and family properties to the youngest daughter. These challenges stem from the insufficient or erroneous interpretation of Khasi customary laws by British colonial rulers, compounded by the negligence and ignorance of the Khasi people regarding their own traditions. Cross-cultural marriages with patriarchal societies have further exacerbated these issues, as some Khasi families have adopted or imitated patriarchal customs. However, the matrilineal system remains robust, particularly in rural areas, despite elite influences favoring patriarchal norms.
Looking ahead, there is speculation that over time, North Eastern tribal cultures may assimilate with or evolve into new forms influenced by neighboring cultures, highlighting the dynamic nature of cultural evolution and adaptation.
In the matrilineal system of the Khasi, the eldest maternal uncle assumes a pivotal role as both the administrative and spiritual head of the family, while the father primarily fulfills the role of providing material needs for his offspring. Within this framework, the father of a family is essentially the uncle to his maternal family and clan. Decision-making regarding domestic affairs rests with the family council, typically presided over by the maternal uncle, with the youngest daughter or sister often serving as the custodian of domestic properties. Similarly, at the clan level, the council, led by the eldest maternal uncle, oversees clan affairs. The role of maternal uncles is characterized by a sense of obligation and responsibility to the maternal family and clan.
In a Khasi family, the mother, as the bearer of her own clan’s offspring, assumes custodial responsibility for domestic resources, while her eldest brother assumes leadership as the head of the family. Following marriage, her sisters establish separate family structures within the clan, with her brothers serving as uncles to their nephews and nieces, delegated responsibilities for the family and clan under the leadership of the eldest brother.
The social obligation of Khasi men to their maternal family and clan is profound, with every obligation and responsibility endorsed through consensual authority within the maternal family and clan structure. However, the wrong interpretation of customary practices by British colonial rulers stripped away this collective authority and responsibility. The colonial rulers erroneously concluded that the youngest sister or daughter should be the sole inheritor and possessor of domestic resources, creating a social precedent that has had far-reaching consequences in the post-colonial era.
The fallout from this misinterpretation is significant, as it undermines the collective and lifelong contributions of brothers, sisters, maternal uncles, and aunts within the maternal family structure. This outdated interpretation persists today, entrenched within contemporary legal frameworks and accepted as the norm, despite its adverse effects on the cultural fabric of Khasi society.
The present social landscape presents a dilemma regarding the roles of maternal uncles and fathers within Khasi society. Fathers often find themselves estranged from the affairs of their wife and children, while their status as uncles to their maternal family limits their intervention in the affairs of their married siblings. Cross-cultural marriages, particularly with men from patriarchal communities, exacerbate tensions due to social and economic disparities. These men often seek to impose their customs on their new families, leading to conflicts with the matrilineal system. While some may tolerate this arrangement for social and economic security, it often comes at the cost of compromising on personal autonomy and agency, as women, especially the youngest daughters, wield significant control over family resources and decision-making.
Instances abound where the youngest daughter consolidates power, sometimes even at the expense of disregarding the authority of her elder relatives, including her mother or grandmother. This shift in family dynamics has left many Khasi men feeling socially and economically insecure, leading to protests, domestic violence, or social rebellion. Some men, faced with severe hindrances, are compelled to rely on their mothers or sisters for livelihood, often enduring humiliation and frustration until they are financially ruined. This reality underscores the need to address negative developments within Khasi society and seek solutions to these challenges.
Despite these difficulties, there are daughters and sisters who continue to uphold traditional values and place their trust in their elder relatives for personal and community well-being. Many men, too, remain committed to shouldering obligations and responsibilities toward their maternal clan family while also fulfilling their duties to their exogamous families. Their dedication earns them respect from both their maternal family and their in-laws, contributing to the strength and cohesion of Khasi society. This positive aspect of societal dynamics is worth cherishing and nurturing for the benefit of all community members.
