By HH Mohrmen
One of the different approaches in NEP 2020 is that the policy lays very strong emphasis on using local language and culture while also providing learners with a global perspective. The attempt is to provide students with wings while also helping them understand their roots, or where they come from. It is not known if the government has done anything in this connection, but as a person interested in culture, here are my two cents opinion on the topic.
The tribal communities of Meghalaya, which constitute the major part of the state’s population, are at a crossroads in their journey to progress and development. They are being pulled in two directions. On one hand, they have their tribal culture and traditions, which are like roots forming their identity, and on the other hand, the influence of modern or Western culture, which cannot be avoided. One glaring example of that change is the family system, which has shifted from joint families to nuclear families across different communities.
Indigenous Values
Traditional values common to all tribal communities in the state include living a morally upright life, fostering a caring and sharing community, and maintaining a close relationship with nature. This value system is intricately woven into people’s way of life and embodies the three cardinal principles of ‘ka tip briew tip blei,’ which literally translates to “know man, know god.” “Ka tip kur tip kha,” and “ka kamai ia ka hok,” meaning live righteously, and respect one’s relations on both the father’s and mother’s side of the family. The general purpose of tribal life also stands on the principle of ‘ka bhalang uba bun balang’ or ‘ka bhalang ka imlang,’ which translates to ‘common good or well-being of all.’
The tribes also consider nature or the earth their mother (mei ramew), and it is the dwelling place of ‘ki ryngkaw ki basa’ or the deities of nature. Preserving sacred forests is one evident manifestation of this connection, but the lives of the people are, in fact, intricately linked with nature. They consider rivers and mountains their gods; hence, the relationship is much more profound than mere respect for nature. As the saying goes, ‘they live in nature and nature lives in them.’
Unfortunately, despite society having this rich culture and traditions, the same has never been considered part of the curriculum to teach children. Perhaps this is the reason why people are not only losing their culture but, sadly, also becoming disconnected from their roots.
Loss of Culture is Loss of Identity
The reason is, to this day, the school syllabi in the state focuses only on learning reading, writing, and arithmetic and has no space for learning indigenous values. If one looks at the current state of affairs in the community, we are in this situation because we have not only lost our connection with nature but, more importantly, with our values. We are becoming a selfish lot, working to amass wealth for oneself and fooling people for selfish interests. If our children and youths go astray, the elders need to ask themselves if we have become good role models for them. The fact of the matter is that we have distanced ourselves from our own value systems. These value systems are, in fact, the guiding principles or moral compass of how one is supposed to live one’s life, but they have been neglected and ignored. Hence, there is an immediate need to inculcate these indigenous values among the younger generation.
Living a Morally Upright Life
The Khasi people place a high priority on “kamai ia ka hok,” meaning to live a righteous life or to attain righteousness. When interacting with other people and other society members, this principle should be upheld. One is required to act righteously when dealing with anybody and to only seek what is right in one’s life. One is also expected to live as per the moral and ethics as enshrined in the tribal culture.
In tribal culture, everyone in the community is required to live a morally upright lifestyle. One of the basic moral tenets of the Hynñew Trep Society, which is made up of the Khasi, the Pnar, the War, the Bhoi, the Lyngngam, and others, is the phrase “ka tip briew tip blei,” which literally translates as “know man, know god.” However, “tip-briew” or “uba im tip-briew” can also refer to someone who is courteous, polite, or well-mannered. Living according to the “ka tip hok, tip sot” principle, which means to know and do only what is right and true, is another ideal in the society. Living with propriety and honor, referred to as “ban im don akor, don burom,” in Khasi, is the ideal of a perfect life in the society.
The Hynñew Trep People hold the spoken word in the highest regard. Once a commitment has been made, one is required to “ban bat ia ka nia ka jutang,” or hold sacred the words that one has uttered. The expression, “ka jingkordor ka shikyntien ka hok” (literally, “the honour of the single word of truth”), which similarly refers to maintaining the honour of the spoken word, is another illustration that conveys the value of the spoken word. The expression “u thylliej ksiar thylliej rupa,” which symbolizes the tongue that helps a person speak words that are as precious as silver and gold, also serves as an example of keeping one’s word or upholding one’s commitments. Spoken words are valued equally to gold and silver in tribal customs and practices.
The Hynñew Trep Society places great importance on the clan; it is the foundation of each member’s life and heavily influences how they interact with the community. A tribal is recognized by the clan to which he/she belongs, and this recognition extends beyond the surname they use after their name. In most cases when people introduce themselves, they will start with, “phi naka jait aïu?” meaning “to which clan do you belong?” Hence in tribal societies, relationships extend beyond the family to include the clan as well. “Ka tip kur tip kha,” which translates to “respect one’s relations on both the father’s and mother’s side,” defines the value that has to do with how one maintains relationships.
Caring and Giving Society
People care for each other in the society of the indigenous people of Meghalaya. The ultimate goal of every human life is to strive for the happiness of the mass in the spirit of ‘one for all and all for one.’ The general tenet of indigenous way of life shared by all is, ‘ka bhalang uba bun balang’ or ‘ka bhalang ka imlang’ which translates to ‘common good or well-being of all.’ The best example of this is how people interact with one another in society. It permeates every aspect of a person’s life when one interacts with society. It is also ironic that this human tendency manifests itself when there is bereavement in the society. When someone dies, the entire community stands with the bereaved family to share their sorrow and minimize the hardship the family has to go through. The visit is also intended to comfort and console the family during their difficult time. The pursuit of the common good or the welfare of all is the community’s ultimate goal and it manifest in the other aspect of the society too.
Deep-rooted relationship with Mother Nature
The indigenous people of Meghalaya also refer to nature or the Earth as their mother (mei ramew/Bei ramaw), the giver, the nurturer, and one who takes care of all creations. The “ki ryngkaw ki basa” or nature deities that reside in the natural world are what make nature a sacred site. They have a strong connection to nature and consider rivers and mountains as gods and deities. They create tales about their lives and incorporate rivers, hills, mountains, animals, and even local natural phenomena in these stories. Most rivers, mountains, and other natural phenomena have stories of their own, if not worshipped as deities.
They also accept animals and other things as equal beings, and man is not the lord over all beings. In most of the tribal folktales, animals are not treated as lesser but equal to humans. In Hynñew Trep society, celestial bodies are seen as being on par with terrestrial beings, and tales of the interactions between humans, animals, and celestial beings are found in abundance.
These are some of the living principles that people hold in high respect, and every tribe member is expected to uphold moral principles and ethical standards in daily life. Tribal culture places a high value on character, and, “ban im ka jingim badon burom,” which means leading an honorable life, is the definition of the ideal life.
There are other indigenous tenets of life, but these are major principles that are common among all the tribes of Meghalaya. They may have different ways of expressing the values, but these values are practiced by the Khasi or the Hynñew Trep people. The question is how the Government is going to incorporate these elements in the syllabus.