By Phrangsngi Pyrtuh
Social ostracization which literally connotes social rejection is not alien to the Khasi community. For most part it is purely social in nature where one party pronounces a judgment on another for acts or deeds which are anti-social. In contemporary Khasi society, one can identify social ostracism as a sanctified act provided through custom and usages which do not exhibit religious flavor since the affected party may or may not belong to a particular religion or belief. To this extent it is secular in nature and offers quick remedy to some simple but urgent issues where the law is not in place or the law enforcing authorities do not show competence to act. As far as it assists in mitigating social evils and provides a precedent for aligning social behavior to certain norms it is good. However, when it is used for damning good deeds and suppression of the voiceless it becomes a subject of scrutiny regarding its relevance and the validity of such acts. One cannot separate this subject from the power structure that exist in our village councils and Dorbar shnong. The interplay of power, authority and legitimacy between the traditional institution and law-enforcing agencies is unique to tribal society which is regarded as an obstacle in the execution of legal principles based on fairness, equity and justice (something that our traditional institutions cannot identify with). To relocate (human) rights in such a context is not easy unless the power structure itself is reorganized. It will be some time before this happens and until that time, we need to come up with certain measures that are corrective and restitutive to those who are at the receiving end of such highhandedness. That social evil such as corruption, which has corroded the traditional power structure, is hand in gloves with the administrative machinery is a cause of concern for those who look up to the very structure for support and guidance. The 17 families ostracized from Mawsynram village for filing an RTI against a local fair price ship (run by village headman’s wife) represents the scourge of social ostracism in its extreme form which is slowly permeating the local system of governance. A shocker of an eye-opener occurred last year, when a group women were also ostracized from Jongksha village by its village council for questioning the implementation of the NREGS. There was a bit of a hue and cry after which things settled down abruptly for whatever reason. We do not know what action (read penalties) was taken against the village headman and his cohorts to mitigate this abhorrent piece of act. Nor was there any direction issued from government agencies against such unanimous action taken by the village council which jeopardizes the integrity and life of the victims. It was no victory to the Jongksha women and certainly a loss to the society (and law) for the government’s failure to set precedents against such social atrocities. This inaction allows rerun of the same to occur in many parts of the state, the latest being the infamous Mawsynram episode. To ostracise anyone who raises a dissenting voice runs against the ethics and beliefs of the Khasis. It accentuates its inability to take on issues such as corruption which is not in sync with its (Khasi) way of life. It is simply incomprehensible (and unacceptable) for us to brush aside issues which call for public debate and active government intervention. Social attitudes on such menace need to discern between the misuse of power of self-interest and greed, to that of ensuring fair treatment and equity. The former demands questioning on the function of our traditional institution to ensure that it remains relevant to facilitate the latter. For instance there are corrupt officials galore walking in our midst but we do not reject them for being part of the system. The fact that we try to get closer to them (in sharing the pie) is a perverse social phenomenon in our effort to streamline our codes and conduct to a world scenario which recognizes corruption as the primary cause for all problems. Social ostracism should be nipped in the bud to prevent it from becoming an absolute instrument of our “holier than thou” institution. Corruption has not been under so much limelight as it is at present with almost all sections of society engaged in the fight against it. The ostracism mentioned above is however a snide remark against these crusaders by the institution which lacks transparency and accountability. Our only hope is that they cannot remain insulated for as long as they wish. A number of steps have been initiated to address some of these concerns. Apart from the Lokpal bill- the citizens ombudsman against corruption- which is of prime interest to the Government in the current monsoon session, the Disclosure Bill 2010 commonly known as the whistleblower bill which seeks to protect persons who disclose corrupt practices, is also pending in parliament. Hopefully both will be passed in the monsoon session. Social audit is the most effective instrument to counter corruption charges on government aided schemes and welfare programmes run through these institutions. A number of states have already initiated mass social audit exercises in collaboration with civil society with significant results. Andhra Pradesh and Rajasthan are already working towards institutionalizing social audits on the NREGS (run through Panchayati Raj) with a social audit directorate already set up in the latter. With a vibrant civil society I do not see any impediment in commencing with such a plan in our state. This gesture should go a long way to ensure that basic rights of the people are not trampled by the local institution whose chaperoning ways is becoming a bitter pill to swallow.