In contemporary society, there is a prevailing belief that humans have dominion over the earth and its resources. Laws and regulations often prioritise human interests, disregarding the needs and rights of other creatures that coexist in nature’s harmony. The focus on human rights, environmental rights, women’s rights, and animal rights sometimes neglects the broader ecosystem and its inhabitants. Human rights can overshadow the rights of nature, while environmental rights are often advocated by individuals with limited experience of the real environment. Women’s rights may unintentionally glorify certain individuals while neglecting others, and animal rights can lead to domestication and pampering that surpasses human welfare.
One contentious issue in modern civilisation is the advocacy for the rights of lesbian, gay, bisexual, and transgender (LGBT) individuals, often seen as abnormal by some due to their sexual orientation. These individuals may face challenges resulting from societal attitudes and prejudices. However, in the Khasi concept of human relationships, LGBT individuals are viewed as normal members of society who contribute meaningfully and are accepted without discrimination. While they may face certain limitations, such as in reproductive activities, they are fully capable of independent survival and productive engagement in society. In fact, they are extremely creative and innovative in certain aspects of visual and performing arts, and other decent social engagements.
It is essential to treat all individuals, including those with physical or psychological challenges, with care and respect, avoiding stigmatisation or discrimination. Instead, society should focus on fostering inclusivity and providing opportunities for individuals to express themselves freely while ensuring their well-being. Rather than emphasising perceived deficiencies, it is crucial to recognise and appreciate the unique capabilities and contributions of every individual, promoting a blend of care and freedom of expression for all members of society.
The vision of a world where every individual and creature is allowed to pursue their own path without undue interference is indeed an appealing one. Embracing the inherent balance and wisdom of nature could lead to a more harmonious coexistence among all beings on the planet. Instead of attempting to control or dominate the natural world, humans could benefit from recognising their place within it and learning to live in symbiosis with the forces of nature.
The Khasi matrilineal system exemplifies an inclusive family structure that nurtures individual growth and excellence. By recognising the unique talents and contributions of each member, this system fosters a sense of belonging and empowerment. This ethos of inclusivity can extend to various aspects of governance, where decisions are made with consideration for the well-being of all constituents.
In essence, by embracing the principles of humility, respect, and harmony with nature, humanity may find a path towards a more sustainable and fulfilling existence for all.
CLAN CONSECRATION
In Khasi tradition, any attempt to forcefully convert members of other ethnic communities to the Khasi community, whether through marriage or social circumstances, is not accepted. This principle aligns with the law of natural justice, which emphasises the preservation of ethnic origin and racial heritage. In cases of intercommunity marriage, children born to a Khasi mother and a father from a different community are automatically considered legitimate offspring of the Khasi community due to the matrilineal system of clan lineage.
However, children born to a Khasi father and a mother from another community must undergo a consecration ceremony to establish a new Khasi clan (‘tangjait ‘tangkhong). Despite this, the mother retains her ethnic identity and is recognised as the original ancestress, while her daughters become the first ancestral mothers (ïawbei khynraw) and her sons become the first ancestral maternal uncles (suitnia khynraw) of the new Khasi clan (ka jait ka khong). The mother of such children is accorded respect for her ethnic origin and honoured for her role as the ancestress. Upon her demise, a special cist is erected to inter her bones with proper rituals.
Children born to a Khasi mother and a father from a different community inherit the Khasi clan of their mother by default, unless the father insists on passing down his surname and the mother agrees. The traditional clan consecration ceremony is typically performed by the maternal uncle of a Khasi man married to a woman from another community. The presence of the mother of the Khasi man, considered the paternal grandmother or Meikha, is essential. In the absence of a surviving maternal uncle or mother, the responsibility may fall to the man’s siblings, preferably the eldest, who act as both paternal uncle and paternal mother to her children from a spouse of a different community.
A woman from a different community married to a Khasi man is regarded as the ancestral mother or Ïawbei of their descendants, while maintaining her ethnic identity. The consecration of the clan is established through her female offspring as the first ancestral mothers of the new clan or ‘Ïawbei Khynraw,’ with every male offspring being the first ancestral maternal uncle or ‘Suitnia Khynraw.’ The ceremony involves egg and rice rituals performed on a divination woodblock or ‘Diengshat Diengkheiñ,’ seeking divine sanction and offering obeisance to the deity of fecundity or ‘Ka Lukhimai.’ Signs and symptoms are interpreted from convex and concave eggshells spread on the divination woodblock following an egg strike or ‘Shat Pylleng’ by the diviner.
In modern times when many are unfamiliar with tradition, any elder or priest may perform the clan consecration ritual on behalf of a particular clan as a support system. Organisations like Seng Khasi have taken on the responsibility of sustaining these traditions through designated elders or priests. However, performing the ceremony on any legitimate clan outside the auspices of Seng Khasi goes against the original tradition.
In a world inundated with materialism, society must reflect on the wisdom of the past to chart a course for the present and future generations. Kinship organisations, known as Seng Kur, should transition into responsible custodians of traditional knowledge rather than mere facilitators of social welfare. Priority must be given to preserving the foundation of clan structure and communal kinship relations, while ancillary activities can address social welfare concerns.
The Naming Ceremony: A Resilient Tradition
Rites de passage is fundamental ceremonies observed across cultures worldwide. Among the Khasis of Meghalaya, the naming ceremony stands as a distinct tradition, enduring even in the face of modernity and Christianity. This ceremony remains compulsory for those adhering to the indigenous faith, retaining its significance and religious fervor even in urban centers like Shillong.
The elaborate ceremony embodies cultural beliefs and signifies the upbringing of infants in Khasi households. Different rituals are observed for male and female children, with symbolic implements such as bows and arrows for boys and traditional bamboo baskets (Khoh) with carrying straps (Star) for girls. The selection of a suitable name involves proposals from maternal or paternal relatives, with divine approval sought through rituals involving rice grains and rice beer. Lime markings on the child and relatives further endorse the chosen name. The ceremony culminates in a feast where ground rice grain (pujer) is distributed to relatives and well-wishers.
The Reverence for the Paternal Mother
Khasi society accords immense reverence to the paternal mother (kmiekha), recognising her as the provider of a father (thawlang) who contributes to the growth of children within his wife’s clan. Children born to a Khasi woman married to a man of another racial origin and culture are deemed to lack the guidance and affection of a paternal mother, seen as a disadvantage. Conversely, children of a Khasi man married to a woman of any community are believed to enjoy great prosperity due to the guidance and warmth provided by the paternal mother.
CONGENIAL COMMUNAL BONDAGE IN KHASI SOCIETY
In Khasi customary practices, families blessed with many children are esteemed for their favourable fortune, regardless of their material wealth. Conversely, individuals without children, even if affluent in possessions, are viewed as impoverished. Concern within society and among relatives is predominantly directed towards childless families, prioritising their well-being over material prosperity, provided they have basic necessities of food and shelter.
This belief stems from the understanding that tangible resources diminish over time through consumption and wear, while intangible resources — such as familial bonds and communal support—endure across generations. This folk concept fosters a harmonious communal bond within Khasi society, wherein individuals prioritize shared welfare over individual accumulation of wealth.
Over time, this custom has evolved into a tradition of charitable contribution, wherein community members collectively assist those facing adversity or tragedy. Voluntary subscriptions are organised in villages and urban neighbourhoods, overseen by appointed collectors and council elders. This solidarity extends to migrant residents, provided they adhere to local social conventions.
The collective responsibility is enforced through individual commitments, monitored by village headmen and executive councils. While not explicitly religious or customary, this practice embodies the foundational principles of Khasi culture, evolving into an original local tradition rooted in trust, expert management, and communal support. Furthermore, some large clans have adopted similar systems to aid deprived members in times of need, illustrating the dynamic nature of traditional customs and practices within Khasi society.
