By Barnes Mawrie
We are all aware that the Indian Hindu society has been classified according to castes since times immemorial. The Varna system which the Aryans started as a division of labour, ultimately ended up being a caste system which has become more of a curse than a blessing to society. However, having been sanctioned by religion itself, it has sunk into the deep consciousness of the Hindus and it is next to impossible to be rid of it. Perhaps the greatest negative impact of the caste system is the dehumanization of the low castes and the non-caste (a-varna). The marginalization and oppression of the Dalits in India is the outcome of this caste mentality. There had been attempts in Northeast India by some Hindu scholars to integrate the tribal people into the caste system. Of course, the tribals would definitely fall into the category of the low caste. Somehow, this attempt never succeeded on account of the tribals’ resistance to the very concept of caste. Fortunately, the tribal communities have never had such a social classification because by nature of their social structure, tribals are governed by the ethics of equality and solidarity.
Of late however, another evil has crept into tribal society and that is the class system. Almost as in feudal Europe of the Middle Ages, the tribal society today is becoming more feudalistic in structure. Let me turn my attention to the Khasi community as a concrete example of such a developing phenomenon. From history and tradition, we know that tribal societies used to be egalitarian and communitarian in nature. This meant that the sense of equality among all was being upheld as an important value and equity was being practiced as a principle of relationship. The traditional practice of having community land which took place at three levels, namely, Khyndew Raid (land owned by a conglomeration of few villages under one sordar and his council), Khyndew shnong (land owned by a particular village under a village headman and his council) and Khyndew Kur (land owned by a particular clan). Thus for all practical purposes, land among the Khasis used to be a real “republic” (common property). These plots of land used to be allotted to members of the Raid, village or Kur, as per their required needs. Usually when a new family is being constituted, a plot is assigned to it for construction of a house and also for cultivation. But such a plot could by no means, be sold or mortgaged by the family. If they desire to migrate to another place, the plot of land goes back to the Raid/village or Kur accordingly.
Such practices are still in existence in some parts of Khasi-Jaiñtia Hills, but in many other areas it has already become defunct. In most cases, the corruption on the part of the sordar, the headman or the head of the kur, has been responsible for the loss of community land. These individuals led by greed, have often circumvented the laws and openly flouted the tradition. In places where this tradition is still being upheld, there is no landless family and a sort of equitable system is being established. This system has prevented the Khasi community from becoming a feudal society while at the same time it has ensured justice for all.
The Khasi society of today has been plagued by a class system wherein the community is split into two sections along economic lines. There are those few who own thousands of acres of land, have big mansions, own many expensive vehicles and live in luxury. These constitute the so-called “high level” or “rich” class and of course there are the majority of the community who own very little or no land at all, who live in shanty homes and struggle to make both ends meet. These constitute what we call the “low” or “poor” class of Khasis. This sort of disparity is shamelessly evident in the urban settings.
In Shillong city one is accustomed to see palatial mansions, expensive cars and elite class lifestyle of the rich section of the Khasi people, and simultaneously one witnesses extremely poor Khasis who sit on roadsides and street corners with only a small makeshift table, trying to sell betel nut and cigarettes. Most of these poor Khasis either live in small rented houses or in slum-like conditions.
What is more appalling is the fact that this economic divide is having a negative influence on relationships within the clan (Kur), within the village and within the community at large. The poor members of a clan are often looked down upon by their rich kur members. The usual practice of visiting members of the kur is waning away especially when it is a visit to the homes of poorer members. This class feeling inevitably leads to individualism which does away with any form of altruism. Even in significant events like weddings of the rich class, the poor members of the kur are often forgotten. There are times as well, when the poor kur members, although invited, shy away from such grand celebrations on account of their poverty. They feel ashamed being unable to offer expensive presents. Perhaps only in cases of death do the poor clan members dare to visit such families.
The fact that today there are already Khasi beggars, abandoned Khasi street urchins and elderly persons ending up in old-age homes, are clear indications that the traditional kinship bond and the sense of community and solidarity are fast disappearing. Among all the tribal communities of Northeast India, the Khasis perhaps are the ones who are most affected by this class system. The Khasi society today has assumed a feudal character where there are rich landlords and a large section of poor tenants, of have’s and have-not’s. As the old saying goes “from the frying pan into the fire” so too it would appear that the Khasi community has escaped the caste system but it has succumbed to the “class system.” While it is next to impossible to get rid of the caste system from our country, yet class system can be eliminated from our Khasi society provided as a community we free ourselves of individualism and revisit our age-old valuable traditions and customs and decide to live by them.