By H H Mohrmen
The Meghalayan age theory defined by International Commission of Stratigraphy was challenged by Guy Middleton senior researcher at the Czech Institute of Egyptomology at Charles University as it was found that the proposed geological time scale has some flaws. The story which was published in the National Geographic magazine issue of September 12, 2018 raised many question with regards to the archaeological theory linked to this new geological time scale. The world is awaiting the counter argument from the proponent of this new time scale which started from 4,200 years ago.
It is now certain that post COVID-19 pandemic we will see the emergence of a new age which will be different from the one we see now. It will not be a surprise that part of the twenty first century which begins from the January 1, 2020 will be a new global time scale. The name of the new time scale will have links with corona virus which has swept the whole world and humbled the leaders of many great nations. The obvious reason is because after the lockdown caused by the corona pandemic the world has changed drastically and it will never be the same again. Changes are seen even in this State where the lockdown has mostly affected the time tested traditions of the people.
In the context of Meghalaya which has a large tribal population, it is obvious that the pandemic has disturbed many prevailing cultures and traditions practiced by the people here. The first instance of the lockdown which affected tradition was the death of an elderly woman in a certain locality in Jowai. Because she died a few days after the lockdown was imposed, the shops were closed so the arrangement for the cremation as per tradition was affected. Ordinarily, in preparation for a cremation the family needs to make many arrangements which include buying assortment of fruits to be used in the traditions of the ‘siang ka pha’ or ‘ka siang ka phur’. This is an offering to the spirit of all the family members who had passed away. The family have to buy the choicest of fruits available in the market for this, but unfortunately Ïawmusiang market was closed. Somehow the neighbours and near and dear ones contributed by bringing the fruits from their homes which ensured that the traditional practices went without any hindrance.
The Khasi Pnar people are known for the strong bonds that they have which is visible especially in how they express their sorrow during bereavements. The bond is influenced by the two moral principles that govern the life of the member of the Khasi Pnar society. Firstly, the cardinal principles of the Jaidbynriew which is ‘ka tip kur tip kha,’ (to know your clan members and those of your father’s) mandates that if a relative dies, one must visit the bereaved family not so much to pay homage or show respect to the dead but to be together with the family members and share their grief. Neighbours, friends and others who have no relationship with the family visit the bereaved family because the common principle which is decreed upon every member of the society is to work for ‘ka bhalang ka imlang sahlang or ka bhalang uba bun balang’ (the common good). Amongst the Pnar of Jaintia Hills it is also called ‘ka rap kylliang ka nong kylliang’ or something that one does because one knows that others too, will come to comfort them if the same happens in their family. It is a support system which the community provides to those in need especially during the time of bereavement.
The lockdown due to the pandemic has shattered to pieces this bonding that the community has to empathise when someone in the family or the community dies. Elderly persons, over sixty years of age are forbidden from going out so they cannot visit the bereaved family anymore. Members of families that have elder members in their family and those with co-morbidity conditions also avoid going to ‘ka Ïng ba ïap’ (a bereaved family) to protect their family members. Friends and relatives refrain from visiting the bereaved family also to maintain the twenty visitors at a time protocol as mandated by the SOP.
The Khasi Pnar also have a tradition where if an elderly person dies, the body will be kept in state for one day so that people can visit the family to pay respects. In Jaintia Hills the Pnar call the tradition ‘i pynchong sngi,’ but the COVID-19 SOP which requires that people maintain physical distance and frequently wash their hands makes people avoid visiting the family unless it is unavoidable. Later when every visitor is required to register to visit the bereaved family this becomes another reason where people are reluctant to visit the bereaved family and to attend the funeral or cremation.
It also becomes an added burden for the bereaved family because they have to keep hand washing points, provide hand sanitizers and keep a register of friends and family visiting during the bereavement. When friends and relatives visit, they also contribute in cash or kind as a gesture of sharing the family’s grief. This is also being affected by the lockdown due to the pandemic. Only close family members visit the bereaved family. There were cases where the village Dorbar prohibited visitors or even relatives of the bereaved family from another village or town to attend the funeral or visit the bereaved family. This comes in the way of family ‘ki kur ki kha’ sharing the grief of losing a member of the family together.
All the weekly markets were stopped and even those which are open do so only selected days of the week. This will not only affect the traditional markets which support the economic activities of the people of the area, but it is also going to affect the concept of counting the traditional eight days a week in the Khasi Pnar calander. For example Musiang used to be an important day for those who depend on Ïawmusiang market, similarly Pynsiñ for those who depend on Ïawpynsiñ in Wahïajer and Khyllaw for those who depend on the Ïaw Sutnga. But now markets are open on designated days according to the western or Julian calendar. Monday, Wednesday or Saturday is replacing Musiang, Pynsiñ or Khyllaw. Most of the weekly markets in the villages are yet to open. This not only deprives the rural people of the area of economic activities at their door steps but this could also be the end of tradition. By tradition, market day is not just for shopping but people engage in other activities too on the day.
During the pandemic lockdown all traditions including festivals have to be stopped or toned down. This year Bamphalar which is a traditional theatrical festival of the Pnar was not organised by any community. Communities which used to celebrate Chad Sukra, Nohsakyriat and Rongkusi of the War Jaintia people were kept within bounds or stopped altogether. The two Behdieñkhlam festival celebrated by raid Jowai and Tuber were organised without any pomp and gaiety. The Tuber Behdieñkhlam which used to witness more than 60 rongs brought by more than thirty communities from both the east and west Jaintia Hills was a shadow of its former image. Only two ‘rongs’ were symbolically displayed at the biar with only the ‘Langdoh’ or the priest and few elders ‘ki wasan’ taking part in the celebration.
Visiting friends and relatives is another favourite pastime of the people especially in the villages but this is also being affected by the lockdown. But the most important traditional practice of the people is visiting the sick member of the family in the hospital or at home. The lockdown has put brought this to a complete halt as family members refrain from visiting the sick especially the elderly. The lockdown due to the COVID-19 pandemic has definitely had a negative impact on tradition which the people have been practicing from time immemorial.
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