By Dr. Omarlin Kyndiah
I write this to reiterate strong opposition to any effort aimed at propagating or imposing a patrilineal system within our indigenous communities, particularly among the Jaintia and Khasi people. As a proud adherent of Niamtre, the indigenous faith of the Jaintia community, I feel compelled to emphasise that our cultural, spiritual, and familial identity is deeply rooted in a matrilineal system, which has sustained our social harmony and kinship values for generations.
In the Jaintia tradition, the maternal uncle, known as U Kni or U Langdoh Ka Yung, holds a central and sacred role in the upbringing, guidance, and inheritance of the children. While paternal uncles (Ki Pasan and Paruit) are respected and valued members of the family, the emotional, social, and ritualistic bond with the maternal uncle is distinct and profound. This is not merely a cultural preference but a system grounded in both ancestral wisdom and observable social dynamics.
As a student of Biochemistry, I find that from a scientific point of view, the emphasis on the maternal lineage can be understood through the lens of evolutionary biology and behavioral genetics. Studies in kin selection theory, popularised by W.D. Hamilton, a British naturalist and population geneticist, support this understanding. His theory of inclusive fitness provides a compelling evolutionary framework for understanding matrilineal social systems. By emphasising that individuals can pass on their genes not only through direct reproduction but also by supporting relatives who share their DNA, Hamilton’s insights highlight the adaptive value of strong maternal kin bonds. In matrilineal societies, where descent, inheritance, and caregiving are traced through the female line, genetic certainty is maximised, as mothers and their siblings share clear, reliable relatedness. This fosters high levels of cooperation among female relatives and encourages investment in nieces and nephews, who are, from an evolutionary standpoint, nearly as valuable as one’s own offspring. Thus, Hamilton’s work helps explain why matrilineal systems, such as those among the Khasi and Jaintia of Meghalaya, are not merely cultural traditions but may represent evolutionarily stable strategies that enhance kin survival and social cohesion.
Moreover, anthropological research consistently shows that matrilineal systems often promote greater gender equality, reduce intra-family conflict over inheritance, and enhance child welfare by distributing caregiving responsibilities more inclusively.
To impose or promote a patrilineal model would not only disrupt this delicate balance but also detach the spiritual connection we maintain through Niamtre and Niam Tynrai, where ancestral veneration and clan identity are traced through the mother’s line. Our festivals, rituals, and rites of passage are intrinsically tied to the matrilineal structure. To alter this would be to alienate ourselves from our ancestors and erode the very foundation of our identity.
Cultural changes cannot be imposed by any self-proclaimed group or organisation, or any other body composed of a handful of individuals driven by personal ego, ambition, or external influence. Culture is not the property of a few, nor can it be redefined by a select group seeking visibility or authority under the guise of reform. True cultural evolution arises from the lived practices, collective memory, and shared values of the entire community, especially its elders, women, youth, and traditional custodians of knowledge. When a small faction attempts to unilaterally dismantle centuries-old systems like our matrilineal tradition, rooted in ancestral religion and sustained through generations, it is not reform but cultural arrogance. Such actions disregard the wisdom embedded in our customs and undermine the very people who embody and transmit them. Real change, if needed, must come through inclusive dialogue, community consensus, and deep respect for indigenous worldviews—not through decrees issued by individuals more invested in self-promotion than in the well-being of the community they claim to represent.
Policymakers, cultural commentators, and citizens are reminded that cultural diversity is not an obstacle to progress, but a vital part of strength and richness. Respecting indigenous systems like the matrilineal tradition of the Khasi and Jaintia people is not a step backward. It is a recognition of pluralism, dignity, and the right of communities to uphold their heritage. Time-tested and functional customs should not be replaced by outside models that overlook local wisdom, lived realities, and even scientific evidence.
