The dynamic practice of communal support reflects the Khasi concept of inclusion and has fostered the growth of a liberal and tolerant society. Historically, Khasi customs remained relevant as long as they adhered to the principles of folk traditions. Many clans within the Khasi community originated from marriages with other communities, particularly when Khasi men married women from different backgrounds. Clans with the prefix ‘Khar’ emerged from such unions, necessitating consecration to affirm their Khasi lineage. In contrast, Khasi matriliny dictates that offspring born to a Khasi mother are considered Khasi regardless of the father’s ethnicity.
Unfortunately, British colonialism and the influence of Christianity over the past two centuries have eroded these customs, imposing prejudiced models. Paradoxically, clans consecrated in accordance with traditional practices often exhibit a deeper understanding of Khasi heritage than original clans. Presently, certain disadvantaged communities manipulate the system through forced conversions to access political and social benefits. However, mechanisms like the Sixth Schedule to the Constitution of India and traditional institutions play a crucial role in identifying and addressing such discrepancies.
Awareness among the original inhabitants is essential to detect and investigate manipulative practices, especially when defended discreetly by certain sections of the original Khasi community for personal gain. It is crucial that individual concerns do not override the collective interests of the community, as societal change may lead to assimilation with dominant migratory communities.
While some social scientists predict the encroachment of Aryan culture into the Himalayan foothills, ethnic isolation and social resistance in the north-eastern states of India can safeguard against rapid assimilation. However, examples like Tripura, where Bengali culture has nearly eclipsed indigenous communities, serve as a cautionary tale.
To ensure the survival of ethnic communities, including the Khasi people, long-term measures must be implemented, including vigilant monitoring and a comprehensive strategy for cultural preservation. Without such efforts, the unique social structure and cultural identity of the Khasi people could be at risk in the face of rapid societal changes.
THE DOMINANT PATRIARCHAL SYSTEM
The concern and sympathy of certain sections of the society towards the public has facilitated the introduction of alternative social changes and one such attempt is the effort to convert from the matrilineal system to the patriarchal system of family lineage. This movement has prevailed at the grassroots and created a tremendous impact on the elite section of society, especially the Anglo-Khasi families. Since the 1960s, a social movement known as ‘Ka Seng Iktiar Longbriew Manbriew’ has been advocating for patriarchal descent, succession, and inheritance in society.
However, in 1978, the Meghalaya Youth Organisation asserted privileges for group endogamy and advocated for the deprivation of tribal rights for children from mixed marriages, especially those involving non-tribal individuals. Despite these assertions, it wasn’t until 1980 that a new movement, led by Syngkhong Rympei Thymmai, gained prominence. Few of the hard-core champions of this cause have set up a social organisation, Syngkhong Rympei Thymmai, with the apparent purpose of revolution. The organisation was founded on 14 April, 1990 under the leadership of Darning Stone Lyngdoh and Snenglem A. Kurbah, even as the former had ideated since the past few decades.
The undercurrent of social upheaval is evident as the matrilineal system is ingrained in the mindset of the majority of the Khasi people. Moreover, the Syngkhong Rympei Thymmai is confined to the economic issues of inheritance of family properties, without any concrete argument on social, cultural and political consequences. Therefore, the movement does not have a convincing substitute for the prevailing traditional system, and is submerged into parochial self-defeating endeavour.
Furthermore, the movement has instilled diverse and vested opinions to the extent that there is a split among the leadership, and another faction (Skhem Rympei Thymmai) emerged, perhaps due to personal ego, rather than ideology. The founding principle of these organisations is allegedly based on the conventional genetic inheritance through the seed of the male species and derides the role of the mother as that of a mere tool of reproduction for every male human. This is the definite socio-cultural trend that prevailed throughout most cultures in the world, especially the alleged Islamic world.
The pervasive presence of male chauvinism is evident across cultures worldwide, where men have historically wielded authority in all spheres: social, political, and economic. Their attempts at dominance extend to cultural and educational domains, although certain areas where women excel are acknowledged and justified. This trend begins at home, with the father typically assuming the role of family head, and continues into small gatherings where men naturally emerge as leaders, perpetuating a pattern of male leadership across activities.
Men have dominated globally in politics, civil society administration, education, religion, sports, and healthcare. In religious contexts, systems have been constructed to maintain male supremacy, with figures such as priests, monks, pundits, maulvis, chaplains, and even God being depicted as male entities. The hierarchical management of collective establishments, whether public or private, consistently privileges male members. Notably, in institutions like the Roman Catholic Church, the apex authority lies with the Pope, followed by cardinals, bishops, and priests, while even minor tasks are entrusted to deacons.
Political governance similarly reflects male dominance, from presidents and prime ministers to members of parliament and state cabinet ministers, although women are not excluded from such roles. Voluntary and social organisations are overwhelmingly led by men, and even women’s welfare organisations have historically employed men in key roles. The judiciary, too, is typically male-dominated, with judges or jury panels composed mostly of men. This prevailing situation has led to the saying, “It’s a man’s world,” highlighting the undeniable reality that men are generally entrusted with responsibilities beyond the domestic sphere.
In the Khasi matrilineal system, there exists a distinct allocation of tasks between male and female members. It is widely acknowledged that women’s domain lies within the home, whereas men are typically entrusted with matters outside the household. This division between internal domestic affairs and external public matters has valid and concrete reasons to support it. Females are considered fragile and susceptible to harm from natural forces, posing potential risks to their reproductive health, especially during conception. Thus, women are primarily responsible for household affairs, while men are perceived as superior due to their involvement in external matters.
Consequently, in Khasi democratic structures, chieftains, nobles, and priests are invariably male, while mothers and sisters of social or religious elders oversee family matters. In some clans, women may even hold the role of priestess, conducting rituals and ceremonies. The maternal family of priestly clans assigns the role of priestess and custodian of domestic properties to the mother or matured sister, while brothers handle activities outside the home, such as rituals in sacred groves or near spiritual landmarks.
Khasi philosophy perceives the divine nature as genderless and infinite, contrasting with many cultures where God is singular and male. In Khasi indigenous faith, the divine is addressed as ‘U Blei’ (God), ‘Ka Blei’ (Goddess), or ‘Ki Blei’ (Gods and Goddesses), reflecting a balanced perception of the divine and a limitless understanding. In Khasi society, individuals are typically not identified by gender, except in situations detrimental to female fertility or socially inappropriate for males. In such cases, counseling, often in the form of storytelling around the hearth, imparts moral codes and taboos. However, these practices are dwindling, especially in urban areas, due to the influence of modern civilisation and technological advancements.
THE SOCIO-ECONOMIC AND POLITICAL MOVEMENT
British administrative officials have misconstrued Khasi customary practices, leading to a disheartening erosion of integrity among Khasi male members. This resulted in the usurpation of authority within core family councils by female members, particularly the youngest daughter. Contrary to ancient customs, this erroneous interpretation persists today, compelling the community to resist.
The Maitshaphrang Movement, spearheaded by Micheal N. Syiem, aims to rectify this injustice through equitable distribution of family properties and mandatory marriage registration. The colonial invasion distorted customary laws to the extent that the matrilineal system was nearly transformed into matriarchy. The movement persistently demands equitable property distribution and marriage registration to stabilise Khasi society, prompting a response from the State government in 2018. Recognising rampant casual marriages among Khasi women and disparities in property inheritance, Syiem and associates advocate primarily for material benefits, overshadowing concerns about ethnic identity and cultural legacy.
