BY HH Mohrmen
The story that best describes the Ubuntu culture of the people of Africa is the account of an Anthropologist who proposed a game to the African tribal children by placing a basket of sweets near a tree. The man then made the children stand 100 meters away and announced that whoever reaches the basket first would get all the sweets. When he said, ‘ ready steady go,’ the children instead of competing among themselves held each other’s hand and ran together towards the tree. They then divided the sweets equally among themselves and had the fun of their life.
When the Anthropologist asked them why they did so, they answered in unison ‘…Ubuntu’, which means “I am because we are.” How can one be happy when others are sad; is the value behind this profound way of life. This same Ubuntu spirit is there in the Khasi-Pnar culture too, although we call it by a different name. In fact it is like fine threads which weave around the culture of the people, because it is there in every aspect of the people’s life. In fact it is evident in the Khasi- Pnar way of life both in times of joy and sorrow.
The slogan in the movie the three musketeers is; ‘One for all; All for one’ and similarly, in our culture we have a common goal which is important for all to follow. A wellbeing study conducted by the North East Slow Food and Agro biodiversity Society (NESFAS) in the two villages namely; Moosakhia and Samanong of West Jaintia Hills District, confirmed the fact that this profound value which is an intrinsic part of the society is still alive amongst the rural community of our state. The tradition of living for each other in the community is in fact the foundation of a Khasi- Pnar way of life.
The tradition of helping each other called “Chu-nong” is still alive in some farming communities. Chu-nong in Jowai is a traditional exchange of a day’s labour among the members of the farming community. The family would announce the day that the community can help farming in their field and each family in the village would send at least one member to lend a helping hand to the host family. The same arrangement rotates from one family to another and every family would send one member to represent the family till every family in the village had their turn.
The host family does not have to pay any wages to the farmer; they simply provide food to the farmer who participates in the community farming on that particular day. This tradition is used now even on affairs other than farming; particularly when constructing houses where members of the community would donate at least one day’s labour to help the other family. This is how farming communities in the area support each other and the tradition is still being practiced in some p art of the district, but sadly it is dying in larger parts of the region.
This same tradition is called ‘Ïah Kurui lok’ amongst the War Jaintia people, which literarily means helping and supporting each other by way of exchange labour especially in farming activities. Among the War Jaintia there is another tradition which of course is dying and it is similar to ‘chu nong or ïah kurui lok’ but this practice is unique because it is only meant for Jhum or slash and burn and cultivation of millet in particular. It is dying because people in War Jaiñtia area do not practice Jhum cultivation anymore and millet is becoming a forgotten crop in the area now.
During bereavement in the War Jaiñtia area people have a name for the practice of visiting the family who had lost their dear one. It is called ‘Beh dot.’ Simple translation of the two words ‘beh dot’ in Khasi would mean, ‘leit pynshit pynsyiad ne pynsyang’ or visit to comfort or console. When there is bereavement in the community each family would ensure that at least one from the family should visit or at least attend the cremation of the deceased person. This practice of at least sending one member of the family to represent the family during bereavement or when invited to marriages, birth or naming ceremonies is still practiced in the area.
Visiting or attending the funeral is not all that the representative of the family would do; the family or the elders of the family would also send along ‘chep’ in the form of money to offer to the family which has met with tragic loss or the dead of their near and dear one. But amongst the War Jaintia the idea of gifting ‘chep’ is not limited to bereavement only. ‘Chep’ in the form of money is given both in times of merriment and sorrow too.
Similarly, the Pnars too have a tradition of visiting the bereaved family, but, there is another practice which is unique to them and that is ‘lai li nam or li nam.’ If for some reason one is unable to visit the family during their time of loss one can make a visit later when the family is still observing a period of mourning. And now this practice is being practiced by the community like the shnong or even the Kur when they visit the family after the rites of passage for the dead are completed.
‘Choh ñia’ is a tradition of lamenting which is unique to the War Jaiñtia people only. It is commonly practiced during bereavement and when the Kur perform a ceremony of placing the charred bones of the dead members of the family at the Kur’s ossuary.
‘Ja nam’ or as the word itself implies is food for the bereaved family; it is a tradition still practiced particularly by those who are the followers of the Niamtre that after the dead is cremated; during the time ofr mourning, family, friends and near and dear ones will take turns in offering at least one meal each to the family.
While ‘Ja nam’ is a tradition of offering meals to the families who are in mourning; ‘Ja khonbo’ or food for the baby is when a mother gives birth to a new born baby. While the mother is recuperating, as a mark of love and respect family, friends and near and dear ones take turns to cook the best of meals to provide to the mother. Again this tradition is still very popular amongst those who belong to the Niamtre in Jowai.
Sadly, as ma Toki Blah has mentioned in his last article on the editorial page of this paper, now, bereavement is becoming like a feast in the Khasi Pnar society. People are now afraid to die not because they are afraid of death per-se, but because of the expenditure that the family have to expend when on account of the death of a family member. This is very un-Khasi- Pnar like because death is supposed to be a sad and solemn occasion. Amongst the followers of Niamtre in Jowai, not only that there is no feast like arrangement but even today it is forbidden to cook meat when somebody dies in the family.
We are gradually drifting away from these profound values that best define us as a community. These are practices which instil the values that inspire us to care for each other. The most important findings from the well-being study that was done in the two villages was that ‘bhalang ka imlang sahlang’ is the most important aspiration of the community.’ The good and the wellbeing of the all is the paramount goal of the community is our profound tradition and this is our own Ubuntu. It is that which binds us as together as one community, but sadly these values are eroding.
Our Autonomous District Councils are fighting a wrong battle and instead of working to preserve this value system which best defines us, they are instead trying to separate us on basis of who we marry, when inter-marriages were practiced by our ancestors in the past (Hamlet Bareh Ngap Kynta The History and Culture of the Khasi People). The question we need to ask is not who we marry but whether we still practice this tradition which defines us. Or can we still consider ourselves Khasi-Pnar when we are no longer bound by the spirit of ‘bhalang ka imlang sahlang’?