By Kyrsoibor Pyrtuh
In spite of not being active in the political sphere and also not able to convene the regular annual Dorbar as laid down in the foundational rule, the Khasi National Dorbar managed to commemorate its centenary year and the one-day affair was held with fanfare on the September 4, 2023 at the Khasi National Dorbar Hall, Mawkhar, Shillong.
On the other hand, the Shillong Records Collection Centre (SRCC) also published and distributed the booklet entitled, Ka Khasi National Dorbar-Ka Dap Shi Spah Snem 1923-2023.” (The Centenary Year of Khasi National Dorbar 1923-2023). This concise booklet is the testament to the works of the Dorbar in the past hundred years.
With the sole objective of preparing the Khasi tribal community to face and embrace the foreseeable changes and to lay down the foundation of self-rule, the Khasi National Dorbar was formulated during its first sessions which were held from September 4-6, 1923, at the residence hall of Rev JJM Nichols Roy in Qualapatty, Shillong.
To understand the Khasi tribal (political) context then, it is essential to look at the developments in the pan India movement for independence. In 1918, the first world war had ended and the British crown granted India the Government of India Act 1919, instead of the Constitution and independence. As a result, the non-cooperation movement was started and in the first two decades of the 20th century the struggle for independence took a formidable shape. Sensing the impending political developments which were to ensue, the Khasi leadership, namely, Kmuin Manik Syiem or ruler of Mylliem State, Bidor Singh, Syiem or ruler of Nongkhlaw State, J.J.M Nichols-Roy, Wilson Reade and three others shot off a notice to the length and breadth of the region inviting all the rulers, nobles and commoners of the various Khasi States and entire community to gather for the Dorbar to be held in Shillong from September 4 -6, 1923. In the notice dated July 27, 1923 these leaders made vivid the objective and the necessity of the Dorbar in these words- “You are all aware that the people of India had started a great movement for self-rule and independence. Since 1921 the British rulers had initiated certain reforms to facilitate participation of native Indians in Governance…therefore it is imperative upon the native tribes of the Khasi Hills to wake up and to think for the good and future of the Khasi Nation in relation to the ensuing governmental and legislative reforms…to prepare ourselves…and to build the community in the sphere of education, self-rule and in every aspect of life…”
The first proceedings of the Khasi National Dorbar, Dated September 4-6, 1923, listed the names of 54 male members, who were present at the Dorbar and also recorded the participation of nearly 300 other attendees. These include the Syiems (Rulers) of various Khasi Native States, nobles and commoners. Amongst the hundreds of attendees, Rev J.J.M Nichols Roy and Rev Mon Lyngdoh of Laitumkhrah were also present. Primarily, the sessions of the Khasi National Dorbar were political in nature, but the two Reverends had made their mark beyond the ecclesiastical walls. They were socio-religious leaders of repute whose pastoral ideology was shaped by the politics of the day and they heeded to the call of the struggling community. On the first day, the Khasi National Dorbar elected Join Manik, Syiem of Sohra (ruler of Sohra State) as the Chairman and Hajom Kissor Singh as the Secretary respectively. Further, the resolution was adopted to constitute the Dorbar and the members were allowed to deliberate, debate and introduce motions/bills etc. Notably, between 1924 and 1928 three important legislations, viz, Ka Ain Long Khun Hima Ha Ki Khasi States (Citizenship Act in Khasi States), Ka Ain Bri Khyndew Ha Ki Hima Khasi (Land Law in the Khasi States) and Ka Ain Hiar bad Їoh Pateng Ha Ki Hima Khasi (Inheritance and Succession Law in Khasi States) were introduced and debated threadbare in the consecutive sessions over the period of four years before they were enacted. In the sessions held on the October 1-2, 1925, the Khasi National Dorbar also debated and settled the other two critical issues pertaining to question of who is a Khasi? and the participation of women. Subsequently, the Khasi National Dorbar passed the amendment allowing full membership of women.
On perusing the records available and analysing the issues which were debated at the initial years of the Khasi National Dorbar, it can be inferred that both Rev Mon Lyngdoh and Rev J.J.M Nichols Roy had played a critical role and contributed immensely with their in-depth knowledge on culture, history, tradition and their core beliefs on justice and equality.
The two Reverends had their roots in Christian Methodism, but both ended in separation from the dominant Welsh Methodist Presbyterian Church and formed their own indigenous Christian Churches. The Rev J.J.M Nichols-Roy established the Church of God or Balang U Blei in 1902, while Rev Mon Lyngdoh started the Christ National Church or Ka Balang Trai Ri U Khrist in 1924.
It is evident that before 1887 Rev Mon Lyngdoh had resided in Lum Mawrie at Laitumkhrah and according to Professor D.L Warjri, “Babu Mon Lyngdoh was the son of Riang Bareh and was married to Shamai Mawrie. He was a man with immense knowledge and reason. He was respected for his kindness and deep moral values. He was the Pastor whose faith and commitment was rooted in the gospel value of love thy neighbour and lived by it in his relations with others.”
Babu Mon Lyngdoh was ordained as the Pastor of the Welsh Calvinistic Methodist Presbyterian Church at the Assembly meeting which was held in Shangpung in 1913. His grasp of the Khasi indigenous culture and history was profound and he had written two articles in Khasi entitled, “Ka rukom khein jait ki Khasi bad Synteng (Khasi & Synteng Lineage system) and “Ka dustur ioh bynta ki kur bad ki khun na ka kamai u kpa ha ri Khasi bad Synteng” (The custom and right of inheritance of the clan members and children from the self-acquired property of the father) which were published in U Nongialam Khristan in 1912 and 1915 respectively.
Babu Mon Lyngdoh’s understanding and knowledge of matriliny, inheritance, gender justice and role of women in politics and governance were reflected in his first article. While, in the second article he expounded the concept of tipkur tipkha vis a vis the right of inheritance by the children and members of paternal clan. It is to be noted here, the Khasi concept of ka Tip Kur Tip Kha is to know and respect one’s own maternal and paternal kinships. This is the fundamental feature of Khasi life and it governs every walk of life, their religion, belief and all social laws and customs. Though the line of descent is taken from the mother, yet the father is the pivot around which the whole family revolves. According to Babu Mon, the biblical value of love thy parents and neighbour is also embedded in the concept of tipkur tipkha.
On the other hand, Rev J.J.M Nichols-Roy was one among the six children born to U Khah Than Roy and Ka Rimai Syiemlieh. He was born in Mawsiarwait, Shella in 1884 and later became the communicant member of the Welsh Presbyterian Church at Shella in 1899. After completing his primary education, Joy Mohon (Rev J.J.M Nichols Roy) was sent out to continue his high school education at Shillong Government High School. Later he went as far as Calcutta to further engage in higher studies and the cosmopolitan environment of the city challenged his naivety. However, the opportunity to be exposed to and engage with the wider society shaped his inquisitive mind and pilgrimage.
Rev J.J.M Nichols-Roy’s political journey began when he was first elected to the Legislative Council of Assam Province in 1920 and he was also instrumental in the formulation of the Sixth Schedule to the Constitution of India and the formation of Autonomous District Councils in the United Khasi & Jaintia Hills District since 1952.
During the sessions held from August 11-13, 1924, Rev J.J.M Nichols-Roy spoke about the danger of assimilation of the miniscule Khasi tribe with the Hindu and Muslim majority communities. He firmly believed that the Khasi idea of freedom, democracy and their ethos stood in sharp contrast with people of other regions. He was also critical of the Syiems or Native Rulers of Khasi States who failed to fathom the impending dangers and challenges that would befall the Khasi tribe in Independent India. This came from their lack of knowledge and wisdom. He fearlessly spoke of the aspirations of tribal people and their ethics of equality, castelessness and classlessness which are not found in mainland India.
In conclusion, the Khasis had contributed their share towards the history of independent India. Thus, the story about Khasi National Dorbar is crucial to our struggle for participatory democracy and autonomy.