By Babet Sten
This newspaper has seen, in the last few weeks, a long drawn out and for the most part biased (and boring) reaction to the events of the fourth of April. The basis for the jingoistic slogan “Khasi by blood, Indian by accident” have been sidelined by almost all the writers. Once again the manner of simplistic and dismissive analysis has appalled me. The slogan is a mere sign and most are content to deal in signs whereas the deeper roots of the matter have not been addressed. Namely, why does a certain section of society feel this way? It brings to the fore two things- our own quest for identity as a people and the difficulty of recourse to a mired past. Whether we like to believe it or not, the questions have never been resolved. Debate around these questions is also invariably tied to debate around the Instrument of Accession and the 6th Schedule. What happened back then when the Khasi states were brought into the Indian Union? It is in the past, true but though some might not like to think upon it, it was not a smooth process and we carry, today, the barbs of those times. We have only sidelined the alternative narratives and refused to either confront or debate them.
To live like this, ahistorically, is dangerous and not development nor wealth creation will ever resolve the issue. The reason for this is simple – independence. Supposing we do attribute the violence on April 4th to a few angry unemployed and poor young men from the rural areas, and suppose then that the government does initiate (as Tokiwaio Blah hinted as much) “development” for the sake of these youths, does this mean that any of this violence will stop? I would have to say no. Not when that development means that our economic independence as a people is further compromised. Development in this current form in the state does not mean employment for the tribal youth. And forget about sustainable employment. These things will not happen as long as we continue to outsource our work to people from outside the state and outside the tribal community.
The people who insist that our people are lazy and inept are our enemies (I am not apologizing for lazy people, mind you). They cannot think beyond their class. Their considerations are always (faulty) economic considerations. They condemn us for being dependent on the Indian Centre but do not ask why we have become like this. Why is it all our local industries and experiments have failed and what business heads have benefitted from the failures? We maybe dependent on food from the outside but please don’t tell me nothing can be done about it. Man has moved mountains, changed the course of rivers and he can certainly grow his own crops.
Yes, tribals from the state do indeed ask for higher wages and benefits than Nepalis and Bangladeshis and the reason is simple. They have rights here. They will not simply go into a mine without considering the costs. I feel for the Nepalis and Bangladeshis who come here to sustain their families at home. But if they dared to raise their voices about their workplace rights, what would happen? Deportation or worse, abuse. One thing saddened me as I marched along with the procession on the 4th of April, none of the members seemed aware how much more exploitation there was from the non-tribals in the fancy showrooms than the poor ones along the side of the road, plying their wares, trying to make a living not profit.
What did it feel like to be part of the Khasi National Awakening that day? To be honest, it felt invigorating, it felt ‘real’. I know it sounds dumb in this day and age to care about being specifically and unabashedly tribal. It sounds like the words of a fanatic, unintelligible and divisive. Yes, there was violence that day and yes, it should never have been allowed to happen but somehow the joy of singing those songs, watching fellow tribesmen beat drums, carrying a torch around, even noticing a few tears down cheeks will always be the memory that I carry with me of that fourth of April 2013. I will not forget that there was violence that night, but neither will I forget that there was Poetry too.
There are many problems with the KSU, problems which have followed it right from its inception. One of the major flaws in its working has got to be the lack of women. There were a few that day but possibly wives and girlfriends. I am told there are female members but I have not met any. Women must play an equal and deliberative part in reworking the old. The reason for the lack of women may also be the reason for the attacks – sexism. To foster a picture of being a Khasi man today is often to foster, regrettably, machismo. The old picture of the Khasi male with a sword and bow and arrows is too keenly observed. The downside is that this engenders violent men, quick to strike. Women need to offset this brusque, crudely-cut caricature – not the quiet, shy “Lukhimai” who agrees to everything men have to state but the opinionated and argumentative are needed now. The leaders of the KSU have betrayed the cadre. They have used them as means to an end. Every important member (ex or present) is now a contractor. This is the true shame of the KSU top brass. It has simply followed the same manner of affairs as the government. Instead of standing for the poor and the landless, they have been busy chasing (non-tribal) cars. Instead of strengthening the Khasi milieu, they have been busy acting important. The leaders often talk about a revolution, it is time one started within their ranks.
Whenever debate rages over the Instrument of Accession and 6th schedule, we side to a certain side and thereby privilege a certain perspective. Who has defined what it means to be a Khasi? Between people who don’t care to tag themselves, the government that wears “tribalness” only for show or commissions ‘phawars’ just for elections and the Right Wing “hooligans” who cannot imagine their culture in an open and dynamic way, where do I stand as a tribal today?