By Sujit Kumar Mohanty
As the gentle light of Sunday morning filters through our curtains, and we find solace in the comforting embrace of our beloved cup of tea, let us pause and immerse ourselves in the enchantment of International Tea Day observed on May 21 every year. According to ancient tales, the wise Chinese Emperor Shen Nung discovered tea some 5,000 years ago when during a serendipitous moment, a solitary leaf gracefully wafted into the emperor’s simmering cauldron of water. To his astonishment, he noticed that this seemingly ordinary leaf not only enhanced the flavour of the water but also bestowed upon him a revitalizing energy, as if awakening his senses. The rest as we know is history.
The formal introduction of tea to the Indian subcontinent came with the British, who were resolute in their endeavour to challenge China’s tea monopoly. Recognizing the favourable Indian soil and weather conditions for tea cultivation, they embarked on establishing tea gardens in the region. In 1776, English botanist, Sir Joseph Banks, advocated for tea cultivation in India. By 1780, Robert Kyd conducted experiments with tea cultivation, using seeds from a consignment that purportedly arrived from China. A few decades later, an intriguing discovery unfolded as Mr. Robert Bruce stumbled upon wild tea plants flourishing in the scenic Upper Brahmaputra Valley. In a noteworthy milestone, the first Indian tea from Assam was sent to England for public sale in the May, 1823. Although the year 1972 witnessed the separation of Meghalaya from its Assamese roots, the bond between these two states remains intricately woven, akin to an inseparable umbilical cord.
Tea, emerging as the second most quaffed elixir after water, holds a significance that surpasses mere refreshment. The burgeoning tea culture that has taken roots in Shillong beckons a profound exploration into its intricate socio-cultural fabric.
One of the 20th century’s most important political philosopher John Rawls had said that “if you want to judge the quality of a food culture don’t look at its finest restaurants and best food. Look to its low-end. Look to its street carts.”
The burgeoning cafes that sprout like mushrooms in the charming town of Shillong do not give a true insight into the tea culture that breathes life into this land. These modern-day replicas, reminiscent of a post-colonial era, often serve as symbols of social standing and distinction. While these fancy establishments may provide a temporary respite for tourists seeking solace, the numerous small shacks scattered across Shillong in spite of evoking doubts regarding the quality of fare and the meticulousness of hygiene maintained within are the places to be. A non-native may easily be fooled into thinking about the quality and genuineness of these places. But in reality, these places offer a wonderful sneak-peak into the socio-cultural fabric of Shillong and moreover North East.
Throughout Shillong, the prevailing elixir of choice is none other than the renowned Red Tea, affectionately known as ‘Sha-saw’. Its humble essence is devoid of extravagance, bearing a distinct British charm as the tea leaves gracefully dance within a kettle, nestled atop a bed of glowing charcoal. This is tea in its purest, most unadorned form. The allure of this tea variety lies in the scarcity of water that is predominant in Shillong. Its preparation demands little effort in cleansing the vessel, for it is a simple affair. To enhance its humble character, a touch of milk is introduced, carefully poured from a tetra pack. It is worthy to note that milk is usually not added in a boiled form. The use of charcoal fire serves as a testament to the profound connection with indigenous methods, distancing oneself from the clamour of modern gas stoves, a luxury out of reach for many. Small stalls emerge effortlessly even in the harshest terrains, a testament to the simplicity of this cherished brew.
In the profound realm of human existence, the concept of food as communication permeates the intricate tapestry of self-discovery and societal integration. It serves as a conduit for shaping one’s unique identity and deciphering their rightful niche in the intricate web of human connections. Food, in its symbolic language, imparts subtle messages about social class, ethnic heritage, chosen way of life, and the multifaceted positions one assumes within the social fabric.
In the hills of Shillong, where time ambles along at its own unhurried pace, the unassuming ‘Sha-saw’ takes on diverse forms under the gentle hands of the Khasi, Jaintia, and Garo communities. Within the humble teacup, an array of subtle nuances distinguishes one brew from another—a sprinkle of black pepper, a pinch of distinction, weaving a tapestry of flavours that mirror the essence of the land.
While the fragrant brew of Red Tea graces countless teapots across our vast nation, a hint of lemon often finds its way into the unassuming concoction, bestowing upon it a tantalizing tangy twist. Yet, in this corner of Shillong, where simplicity reigns and resources are scarce, such luxuries remain elusive to the common souls. Adding lemon juice is a distant dream, a costly indulgence reserved for the privileged few who tread the lofty paths of affluence. For in a land besieged by rampant inflation, poverty’s clutches, unemployment’s grip, and the echoes of chauvinistic fervour, the fanciful pleasures are but fleeting mirages, visible only to those unburdened by the harsh realities of the masses. Thus, the humble ‘Sha-saw’ continues to brew in the kitchens of Shillong, unaffected by the whims of opulence.
There also emerges a notable tea variation in Shillong, gracing the quaint sweet shops predominantly managed by the entrepreneurial non-natives hailing from Rajasthan, Uttar Pradesh, and Bihar. This tea variety bears a distinct identity, offering a more structured experience with an expanded menu. It incorporates a delightful blend of tea, milk, cardamom, and ginger, meticulously combined to elevate the taste and flavour. While this particular tea style may be prevalent in other regions of India, it is a relatively recent addition to the social and cultural fabric of Shillong, bestowing upon it a fresh and enticing allure.
In a paper titled “Interpreting Contemporary Christianity: Global Processes and Local Identities”, John Parratt provides insights into the unique characteristics of the North-East region of India. Nearly two-fifths of present-day India was never directly colonized by the British Empire.
India’s North-East region stands apart from the rest of the sub-continent. Its people, in contrast to the predominantly Aryan-Dravidian population in the heartlands of India, are ethnically Mongoloid and Austro-Asiatic having migrated from the east. Their languages belong to the Tibeto-Burman/Mon Khmer language group, distinct from Sanskrit. Culturally, despite some influence from the Indian sub-continent, the region shares more similarities with East Asian cultures. Historically, it was never part of the major empires in the sub-continent and had limited involvement in the Indian Congress struggle for independence. Following India’s independence in 1947, the region’s ethnic, historical, and cultural differences were further reinforced by geographical isolation. This isolation was exacerbated by a narrow form of ethno-centrism that viewed the Hindi-speaking ‘Aryan’ tradition as the only valid representation of Indianness. Consequently, the region faced pressures to conform to the dominant ‘culture of the Hindi cow-belt’ due to integrationist policies that persisted until relatively recently.
Though the blending of milk into tea in Shillong may seem like a subtly nuanced reality, it is the amalgamation of a non-native culture into the indigenous stronghold which is seeking to strive for purity in a world where physical boundaries can no longer stop the transfer of thoughts and ideas, thereby creating a new socio-cultural milieu.
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