By Raphael Warjri
In certain segments of society, there exists a mutual recognition and appreciation of each gender’s role in community welfare. Women acknowledge the contributions of men, while men reciprocate by respecting the role of women in societal well-being. This mutual respect fosters a harmonious and interdependent atmosphere characterized by trust and cooperation. Such positive attitudes prevail in families, village councils, and the wider community, especially where leaders demonstrate moral integrity and a sense of obligation.
However, another segment of society is marked by suspicion, selfishness, and a dominance of men in social welfare activities. This has prompted some women to advocate for recognition and representation in social administrative structures, leading to calls for quotas for women. Unfortunately, this has also resulted in the emergence of leaders lacking in maturity and competence, who assert themselves based on social or financial influence rather than merit. The dominance of mediocrity over excellence in leadership perpetuates internal conflicts and challenges within the community, creating a negative social atmosphere.
Leadership dynamics in such communities become contentious, with individuals vying for leadership positions without a genuine following. Those who possess leadership potential and seek to utilize their abilities for the community’s benefit often face opposition from selfish elements determined to maintain the status quo. This reality underscores the need to address these negative developments within the community and find constructive solutions.
Fortunately, the traditional system and customary practices of the Khasi community provide mechanisms to address such challenges. The term “Rangbah,” signifying maturity in age and thought, serves as a qualification for leadership without gender discrimination when interpreted correctly. Attributes such as intelligence, sound judgment, decency, personal integrity, humility, and courage are valued, paving the way for excellence in leadership. Additionally, the trait of “tapnia,” or the ability to assert oneself and disarm opposing arguments in debates, further enhances one’s leadership potential by fostering constructive dialogue and consensus-building.
The administrative and judicial framework of Khasi democracy is deeply ingrained in every aspect of society, extending from the smallest unit of the family to the highest echelons of state power. This system operates across five distinct layers of jurisdiction, each with its own council: the family council (Dorbar Rympei Ïing), the clan council (Dorbar Kur), the village council (Dorbar Shnong), the territorial council (Dorbar Raij), and the apex authority, the State council (Dorbar Hima).
At each level, the primary function of the council is to provide counseling and mediation, with elders, nobles, or the Chief (Syiem) often leading negotiations for reconciliation. If disputes prove complex, they are referred to the State council of nobles and the Chief for resolution. It’s crucial to understand that the role of the Syiem is not that of a feudal king or emperor; rather, they are the traditional heads of a democratic council, entrusted with the welfare of the state’s citizens.
The term “U Syiem U Kmie” (the chief, the mother) or “U Syiem U Mraw” (the chief, the slave) does not denote dual significance or derogatory connotations. Instead, it emphasizes the Syiem’s role as akin to a caring mother to her children and underscores their equality with other citizens, devoid of any special status. Governance within Khasi society is conducted through the party-less democratic institution of the Dorbar Hima, which oversees both political and judicial administration.
The principles of governance and justice upheld by the Dorbar Hima are rooted in ancient knowledge and have proven effective throughout history, adapting to evolving societal trends. It’s essential to recognize the dynamic nature of this system and avoid static or rigid interpretations of tradition, as they may hinder societal progress. Historical instances, such as those in the former Hima Shyllong, demonstrate the flexibility of Khasi society in adjusting religious practices to suit social needs, reflecting the ongoing adaptation and resilience of Khasi customs and governance structures.
Historical and Socio-Political Evolution of the Hima Shyllong State
Before the establishment of Hima Shyllong, the region was known as Raij Sawkher Lailyngdoh, which translates to “the land of four nobles and three priests.” This area was originally governed by a council consisting of four nobles and three priests, who played crucial roles in administration and religious matters.
Governance Structure
The apex council initially included the four nobles: Basan Nongkseh, Basan Nongumlong, Basan Swer, and Basan Synrem. These figures were instrumental in the region’s governance, and over time, additional nobles or Myntri were appointed from various clans to assist with administration. The three priests, known as Lyngdoh Nongkrem, Lyngdoh Mylliem, and Lyngdoh Mulieh Mushai, were responsible for religious duties. Subsequently, the Raij Mulieh Mushai was divided, and separate priests were appointed for Mulieh and Mushai.
In the Raij Nongkrem, the territory was further subdivided into three segments, each overseen by a priest representing a specific clan and region: Lyngdoh Nongkrem, Lyngdoh Nongbri, and Lyngdoh Nongkynrih. The Karbi community, residing in neighboring areas and pledging allegiance to the Syiem, enjoyed certain social and religious privileges. They participated in the annual State religious ceremony of the royal clan, known as Pom Blang Hima, and their priests, or Bongthai, were actively involved in these ceremonies.
Cultural Integration and Conflict
The region has experienced significant cultural and political conflicts. Dominant migrant communities have asserted their rights and privileges, often leading to confrontations. In Jaiñtia Hills, the integration of Hinduism, supported by the Chief of Jaiñtiapur and evidenced by the Mandir in Nartiang village, reflects the blending of Hindu rituals with local practices. The Bamon, a spiritual leader from the Pnar community, plays a vital role in these ceremonies.
The term ‘Bamon’ is a derivative of the Hindu term ‘Brahmin’, adopted and modified by the Bengali community. Over time, this term became integrated into the local traditions of the Pnar community, blending with their animistic beliefs. As a result, the descendants of the Bamons evolved into a recognized priestly clan within the Pnar society, ultimately becoming an integral part of the indigenous community’s traditional structure.
- Cultural Assimilation: The Bamon term reflects the complex interactions between different cultural groups, illustrating how external influences can be absorbed and transformed within local traditions.
- Religious Role: The Bamon clan assumed a significant role as priests in the Pnar community, indicating their integration into the spiritual and ceremonial practices of the people.
- Identity Formation: The evolution of the Bamon identity demonstrates how new social roles can emerge through cultural exchange and adaptation, contributing to the richness of indigenous cultural frameworks.
- Syncretism: This process exemplifies syncretism, where elements of different belief systems merge to create a unique religious and cultural identity.
Through this assimilation, the Bamons have not only retained aspects of their original identity but have also become vital custodians of the spiritual and cultural heritage of the Pnar community.
Chapter- 2: An Overview of Folk and Modern Democratic System
The Fusion of Ancient Folk Practices with the Modern Democratic System
The region’s history is marked by a series of tumultuous events. The Khasi people’s resistance to external threats began with the Nongkhlaw massacre in 1829 and continued through the Jaintia freedom struggle of 1860. British colonial rule, the partition of India in 1947, and the subsequent Ahom hegemony contributed to political instability. The Hill State movement in the early 1960s, the refugee crisis following the 1971 Pakistan War, and communal conflicts in 1979 and 1987 further exacerbated the situation, leading to insurgency and militancy that persisted until the mid-2000s.
Impact of Political and Social Turmoil
These political and social upheavals have significantly impacted the indigenous Khasi community. The traditional Khasi councils—Dorbar Hima, Dorbar Raij, and Dorbar Shnong—have historically managed social and political disorders effectively. However, recent years have seen a decline in traditional democratic principles. Political figures have exerted undue influence over local authorities, leading to corruption and the erosion of traditional values.
The pursuit of wealth and power has overshadowed the community’s values of righteousness, sincerity, and personal integrity. The administration of justice has become increasingly sophisticated and clandestine, driven by greed rather than transparency. In some areas, the display of power by headmen has become a means of oppression against marginalized sections of society.
