By Bhogtoram Mawroh
The name Michael N Syiem has become synonymous with the Maitshaphrang Movement, which is known to be a critic of the Khasi matrilineal system. From time to time, the organization comments on current issues or reiterates some old demands that are yet to be fulfilled. However, one thing that those who know him often repeat about Michael Syiem is that he has never changed his stance on issues that are dear to him. I am told that his views on less government being better, the dismantling of the district council, and criticism of the matrilineal system have never changed for the last 25 years. Whether one agrees with his views or not, his consistency is highly remarkable, as many organizations, in his words, “are issue-based,” while the one he leads, i.e., the Matishaphrang Movement, is agenda-based—they start a movement based on an agenda, achieve it, and then move on to the next. This is very true when one analyzes the movements he has been part of over the years.
Michael Syiem is known for having been at the forefront of the Right to Information (RTI) movement, which finally led to the passing of the Act and the establishment of the Lokayukta. His campaign for the compulsory registration of marriages was also a success. Without being an elected official, he has been able to bring legislation that has far-reaching consequences for the state and its citizens—something that not many professional politicians can boast of. One wonders what might have happened had he won the election he contested in the late ‘80s. However, not all his demands have been met. His desire to see the Khasi matrilineal system change to a patrilineal one and to ensure that males also receive a share of ancestral property has still not come to fruition. These issues appear to be quite close to his heart and, according to him, are at the core of the crisis in Khasi society.
On 21st October 2024, Michael Syiem was invited by Meghalaya Together, an organization established with the mandate to bring the people of the state together, for a conversation to be moderated by Rev. Kyrsoibor Pyrtuh, a well-known theologian and socio-political activist. This program was organized at Ka Rynsan Shillong, a restaurant located not far from Shillong College, to discuss Michael Syiem’s life and his thoughts on the state and society at large. He kindly accepted the invitation and attended the program in a sleeveless shirt while the temperature was plummeting as evening fell. The discussion began with Rev. Kyrsoibor Pyrtuh asking him about his initial days as the former president of the Khasi Students’ Union (KSU) during the tumultuous period of the late 1970s when the state was gripped by ethnic tension. Michael Syiem described this period as one of great uncertainty and explained how the KSU was under immense pressure because of the stern leadership of the then Chief Minister B.B. Lyngdoh, who went all out to restore order to the violence. He, along with many of his comrades, was put in jail during this time. The discussion then veered toward his life at university and how conversations with his friends shaped his views on Khasi society, especially regarding matrilineality, which he considered to be outdated. He was particularly agitated about the plight of Khasi males, who are left disempowered because of the system. In his opinion, the results are broken families and a negative impact on the economy, which has weakened the community. This last point was particularly important due to the questions that followed after the discussion ended.
The ethnic violence of the 1970s and its aftermath have left a deep scar on the psyche of many non-indigenous communities that have inhabited the state since the colonial period. Many lost their homes and belongings due to the violence, leading to an exodus of a large number of families, a process that is still ongoing. Michael Syiem recounted the events that led to the flare-up but admitted, however, that he is still unaware of the spark that ignited the violence. In retrospect, he admitted that the root cause of Meghalaya’s problems was not the non-indigenous population. In his opinion, “weak people always see enemies everywhere.” I agree with this statement, but I would express it differently.
Jaidbynriew politics has always been about constructing an enemy to galvanize its followers against those they claim are taking away the rights of the indigenous peoples of the state. The non-indigenous population has been a perpetual scapegoat, and now the Garos have been added to this list. Over time, other groups, both indigenous and non-indigenous, have also been identified as threats to the land and rights of the local community. Additionally, there are perceived enemies within—women who marry outside the community and those who do not subscribe to the ideology of Jaidbynriew politics. There is always an enemy, creating a constant need for defense. This has fostered a siege mentality among community members. I want to clarify that these observations are my extrapolations of Michael Syiem’s views and not how he stated them. He, though, expressed concern that prolonged protection has hindered the community’s ability to stand on its own. Michael Syiem hopes for the day when reservations will no longer be necessary, and the community can proudly declare its desire to pay income tax.
From the disclaimer expressed above, one can clearly discern that while I appreciate Michael Syiem’s sentiments, I do not share the same diagnosis of the problems plaguing our society. When questioned about the harassment the non-indigenous population is still facing, he regretted the ill-treatment but emphasized the need to ensure that the state does not become another Tripura (indigenous people becoming a minority in their own homeland). This fear is often repeated in many forums, but as discussed with Michael Syiem after the program, it is a sentiment not based on facts. In fact, the non-indigenous population has been declining for the past 50 years, as shown by various Census reports. Yet, this false fear has been used as a striking rod to unfairly punish the non-indigenous population. Even if the state were to become entirely devoid of the non-indigenous population—which would be unfortunate—a new enemy would simply be created (e.g., the Garos).
I also do not agree that the Khasi should abandon their matrilineal system in favour of a patrilineal one. An overwhelming majority of the world’s population follows a patrilineal system, yet they still face many problems attributed to matrilineality. How would adopting patrilineality bring any change? For me, the Khasi language (in any of its spoken dialects) and the matrilineal custom are the foundations of Khasi identity, which goes back thousands of years—at least 5,000 to 6,000 years in the subcontinent. The Khasi community consists of genetically diverse populations, of whom about 70% of the present-day Khasi population has historically adopted the Khasi language and matrilineal customs, forming the basis of the clans we see today. If we lose these two, we lose our identity. At the same time, I agree that reform is needed on certain issues. After listening to Michael Syiem, I believe that the demand for equitable (not equal) distribution of ancestral property should not be dismissed outright. Unless we strengthen the clan system to ensure that no orphanages exist in our society, economically empowering every family member might be a necessary change.
From the conversation, it was clear that the person Michael Syiem admired most was his father. The most remarkable story he shared with the audience was about his father taking up the study of law after retirement and eventually practicing it. I suspect Michael Syiem is not yet finished with his crusade to change society and to mould it into what he believes is best for the community. Meghalaya Together wishes him the best in his future endeavors and thanks him graciously for accepting the invitation and becoming part of the process that will ultimately bring everyone together. Thank you, Bah Mike, and all the best to you.
(The author is the President of Meghalaya Together)