By Dr Barnes Mawrie
Often non Khasi scholars have misinterpreted Khasi society as matriarchal. This is a gross mistake because the Hynñiewtrep society is matrilineal but not matriarchal. They trace their origin from the ancestress but authority and governance is traced from u Suitnia (ancestral maternal uncle). This is the reason why, while the children trace their lineage from the mother yet discipline and authority over the family rests in the hands of the kñi (maternal uncle). In traditional Hynñiewtrep society the kñi wields tremendous power. He holds multiple powers: administrative, moral, mediative and religious powers. As an administrator he supervises the ancestral property (moveable and non-moveable). Although the ancestral property is entrusted to the Khatduh (heiress), yet its administration is always the prerogative of the kñi. He is the one who takes care and makes the final decision with regard to the maintenance or disposal of ancestral property. As an enforcer of moral education, the kñi sees to the fostering of moral values in the younger generation. As a mediator, he acts as a spokesperson for the clan or the kpoh and in times of difficulties and misunderstandings he becomes a mediator between different factions. The kñi is also by tradition a priest of the clan or kpoh. He presides over naming, initiation, marriage and funeral ceremonies of his clan or kpoh members. In fact he himself performs the rituals as a priest. In some clans which have been entrusted with the care of sacred groves or sacred market places, the kñi has the duty of performing periodic sacrifices to the deities who represent God’s presence among them. Traditionally, the kñi would spend a lot of time everyday in his sisters’ families in order to counsel and discipline his nephews and nieces. The authority of the kñi was always felt and respected. The younger generation considered their kñi with awe and reverence and they would never dare to go against his words. This traditional system of the Hynñiewtrep has persisted for centuries and it has maintained the integrity and quality of the society.
Today however, as discussed earlier, with the impact of urbanization and clan dispersion, the position of the kñi has deteriorated to a great extent. More and more the kñi has become less effective and his influence has waned. This is taking place not by design but by a natural phenomenon of socio-cultural change. The dispersion of the clan/kpoh members has been one of the causes for the kñi’s inability to be present among his people. While in the past it was physically possible for the kñi to interact with his clan/kpoh members on a daily basis because of their physical proximity (matrilocality), today it has become a physical impossibility. How would it be possible for the kñi to frequently visit his nephews and nieces if one lives in Shillong, another in Jowai or another in Guwahati or elsewhere. The decrease in physical contact has in turn loosened his authority and control over his clan/kpoh members. Christianity has also dealt a deadly blow to the institution of kñiship. By adopting this new religion the kñi’s priestly role has ceased altogether. Moreover, Christian theology emphasizes the status and role of the kpa (father) and not of the kñi. It teaches that the kpa is responsible for the upbringing of his children. Traditional kñiship which is closely bound with religion has thus been irrevocably affected by the advent of Christianity. Therefore, many Christian Khasi men who may be kñis in their own clan/kpoh are inclined to look after their children more than care for their nephews and nieces. The popular saying that the “Khasi man wears a double crown (as a kñi in his clan and a father in his family)” is more an ideology than a reality. De facto, the kñiship role has declined considerably.
Another factor that has contributed to the decline of kñiship is the growing disparity between most of the kñis and their nephews and nieces who are increasingly becoming more educated and qualified than their kñis. Naturally a kñi who is less educated or even illiterate would feel inferior in front of his nephews or nieces who are highly qualified. The growing class division among the Hynñiewtrep between the haves and have-nots is also adversely affecting kñiship. A kñi who is economically poor would often shy away from rich members of his clan/kpoh. For all these and many other factors of socio-cultural changes, kñiship among the Hynñiewtrep is weakening day by day. Although the institution itself is still respected yet in practice it is losing its grip.
With the decline of kñiship which is such an important social institution among the Hynñiewtrep, there are bound to be negative repercussions. These are already being witnessed today in the manner the Hynñiewtrep society is running aimlessly. Today there is a “gap of authority” felt in the Hynñiewtrep society. This gap has been responsible for the chaotic situation we are in today. The younger generation wanders aimlessly and they have given in to all sorts of social evils like alcoholism, drug addiction, promiscuity and irresponsible behaviours. The kñi is no more there to discipline them. Even at the level of the kur/kpoh there are anomalies of all sorts because of the visible absence of the kñi. The dilemma of “authority gap” is a major one which has to be addressed soon because it can spill out into other worse crises. Many enlightened Khasi scholars today speak of the “era of the kpa” which has to replace the fading “era of the kñi”. Today the kpa has to assume the role of being a priest, a disciplinarian and a mediator of the family if the society is to progress. However, the kpa can do this only through an official law of the State. It is here that the District Councils should play a constructive role by way of introducing a bill to empower the kpa in the Khasi family. The Nayars of Kerala did the same and through a legal process they changed from matriliny to patriliny. In the present Hynñiewtrep society there is an urgent need to fill in the gap of authority in the family and the kpa is the right person to assume that role left vacant by the kñi.
Let us not forget that a society that adapts itself to socio-cultural changes has better chances of surviving than the one that does not. Changes have come into society at large and the Hynñiewtrep society must learn to adapt itself to these changes.