By Kyrsoibor Pyrtuh
For so long acclamation is given to U Tirot Sing and U Kiang Nangbah as the local indigenous freedom fighters. Nonetheless, the two were men of valour and had resisted and confronted the British incursions in these Hills. Unfortunately, only two uprisings against the British, i.e, the Nongkhlaw insurrection in 1829-30 and Jaiῆtia rebellion of 1861-62, are being popularized, while we tend to ignore other resistance movements or vital political discourses which have taken place in the Hynῆiewtrep region during the British rule.
Much less is talked about the role of Khasi women in the freedom movement and their political discourses during the pre-independence era. They remain oblivious in the collective memory and we are made to assume that women are lesser mortals and incapable of moulding the politics of the nation or community. However, this is proven wrong by the fact that a few months before 15 August 1947, and at the crucial juncture when the debates on the political destiny of the Hynῆiewtrep people reverberated across the region, the collective body of Khasi women presented before the then Governor of Assam their political standpoint.
In an era where the body of a woman becomes a battle field of religion, nation, region and race and also in the context of Khasi society where a woman is still tabooed to take active part in “traditional institutions”, it is imperative to rediscover the vitality of women in the socio-religious and political evolution of a nation or community, so as to put an end to the culture of subjugation and violence against women.
The history of the freedom movement in India constitutes the story of valour, sacrifice and political astuteness of hundreds and thousands of women in their respective regions. No less was the contribution of women in these hills and on this 76th year of Independence herein I wish to re-produce the extract of the memorandum dated June 24, 1947, signed by the collective of Khasi Women in which they envisioned the idea of self-determination and self-rule. Besides, it also reflects their stand against majoritarian rule and politics.
Interestingly, the memorandum preceded the execution of the Instrument of Accession by Khasi States and the all-important debates and voting on the political administration of the Hynῆiewtrep region in Independent India, which took place in the Khasi States Constitution Making Dorbar in 1949.
This must provoke students to further engage in research on the subject, especially on women and their part in the political discourses.
The following is the extract-
“To,
His Excellency Sir M.S Akbar Hydari, KCSI, ICS, Governor of Assam,
May it please Your Excellency,
The women of the Khasi and Jaintia Hills hold a unique and important position in the body politic of these hills in view of the matriarchal system of inheritance prevailing among them…both the Khasi and Jaintia women engage more actively in trade and business than their sisters in the plains. The percentage of female education in these hills is the highest in British India and with two franchise qualifications-property and literacy-the Khasi and Jaintia women possess more votes than their men-folk and as such have a legitimate claim to voice their views on any matter affecting the future of their community.
…From time immemorial…the Khasis have had their own elaborate democratic system of life and administration. The people (as members of their respective clans) have absolute and unrestricted freedoms in the exercise of their rights. The land belongs to the people and thus no land revenue or land tax of any form. The people elect their own Syiem (Chieftain) who is removable at the peoples’ will for misconduct or mal-administration. Each Syiem has a council of Ministers called Myntris to advise the Syiem in administering the State. These Myntris are also elected by the people and are similarly removable by an adverse vote of the people. There is in addition the Supreme Darbar Hima (Peoples’ Darbar) which is the final authority on any important matter of the State.
…That in spite of the penetration of British influence into these hills, the people have retained their independence and are growing in their own democratic system evolved by the genius of their forebears…It may be noted that even though the administration in these hills was subject to supervision and direction by the Paramount Power, there has never been any interference with the polity, customary laws and the indigenous and democratic administration through the Syiems and their Darbars.
By recognizing the right of self-determination, India is partitioned and provinces are also being partitioned. The Khasi States which entered into a subsidiary alliance with His Majesty’s Government should on this principle be allowed the same right of self-determination. The Khasi people by reason of their distinct culture and political existence, the smallness of the community and by virtue of their treaty rights with His Majesty’s Government have a better claim on that Government in assuring and securing to them this right.
…We have reason to apprehend that full justice to the existing rights and traditional institutions of these hills will not be meted out if there is any attempt or suggestions that the old-age institutions like the Syiems and their Darbars are to be abolished and substituted by something new however high sounding in theory it may be. We women feel that absorption of these hills in Hindustan or Pakistan will sound a death-knell of their existence.
It may be known…Our language, religion, mode of life and customs and manners are entirely different. Absorption of a small race like ours in any constitution which is predominantly Hindu or Muslim means gradual extinction. However small we may be, we see no justifiable reason as to why we should not continue to exist as we are in the atmosphere of our own institutions and customs.
… We recognize the fact fully that when we obtain independence for these hilly homelands of ours we cannot live in isolation. That thought does not enter our minds at all because we know that even as we are at present, we have to be dependent on those outside us for a number of our needs and requirements. The attainment of independence does not mean self-sufficiency in every respect. By means of negotiations and treaties… our common relationship with our neighbours will continue in matters of defence, communications, currency etc.
We also realize…that there must be sufficient revenues in order to be able to run any administration. We believe that a modest but sufficient administration is a possibility with the present revenues from these hills and when the great potential natural resources are properly developed on sound and scientific lines there can be no fear of bankruptcy. We can assure all concerned that we shall not be a drag on anyone in administering ourselves.
…We should be allowed to choose our own system of existence…With the lapse of paramountcy, when power is transferred, the Khasi States, big or small, which have now formed into a Federation of Khasi States, should have the right to determine their own future. Apart from the States, there are… British villages or areas which came into existence as a matter of expediency or through force of circumstances. These should be restored to the parent states to make a common cause with them.
As regards the Jaintia Hills, it is our rightful demand that the status of a State should be restored to them, so that these hills also could join the Federation of the Khasi States. We trust Your Excellency will see the justice of this demand in view of the fact that a division of the Khasis into two sections will be cruel and intolerable.
We remain…your humble memorialists
Sd. Mavis Dunn Jaid Lyngdoh, K. Kharsati, R. Soanes, Shim Kiri Jaid Syiem of Khyrim, (Mrs) B.Diengdoh-Taylor, Clayrina Diengdoh, Gladys D. Diengdoh of Cherra, Prillnorine Chyne of Shella State, S.M Ropmay, Klesina Rynjah, Emralda Rynjah, Dr. Estherly Laloo of Jaintia Hills, Miss R.Blah, Miss Sabina Nongrum, Miss Rufina Nongrum, Dr. (Mrs) D.Jyrwa, Jaintia, Wessily Rani, (Mrs) H.M Ladia, Jaintia, Miss I.Lyngdoh, Miss G.Roy (Cherra), Tropsibon Rynjah, Nisibon, Deltibon, Sharamon Shabong (Laitkyngkot), Jointisibon Rynjah, Winola Sumer, T. Emcynora, Kathleen Lyngdoh, Nurse R.S Synrem, Laittyr-ah, Nurse Sesibon Nongthathian, Laitkynsew, Nurse S. Willa, Jaintia, Nurse D.L Lyngdoh, Jaintia, Nurse S.B Sohtun, Mawphu, Nurse Erily, Mawlai, Nurse D.Basaiawmoid, Nurse Shat, Tynrong, Nurse Carvie, Cherrapunjee, Sister Sidia, Cherrapunjee, Noramai, Mawlai, Glosimon of Nongkhlaw State, Ka Bliantimai jaid Syiem of Mylliem, Enid Blah, Q. Pariat, Dr. S.M Ropmay, H.Rynjah
And others
Dated Shillong; The 24 June 1947. (Source- SRCC)
This should make us revisit the important role that women have in the politics of Ri Khasi-Jaintia.