By Aristotle Lyngdoh
Much has been discussed on the topic of the Headman or the ‘Rangbah shnong’ and his quest for modern recognition in the contemporary administrative structure. Firstly, to determine one’s identity, it is necessary to determine one’s origin too. In my earlier article a couple of years back in this same daily, I tried to narrate on the evolution of Dorbar Shnong in Shillong agglomeration and that ‘Rangbah Shnong’ is a modern concept of the 20th century originated from this very place. There is no other place or community elsewhere where such a practice exists. Having said this, we also need to inquire further as to how the Rangbah Shnong emerged and gained popularity?
Historical quest
History tells us that Shillong was designated as the new British headquarters in mid-1866. In fact, the name Shillong was given by Col. Henry Hopkinson in April 1866 after the sacred ‘Shyllong’ peak. According to Datta Ray, “Shillong was born in the twilight of 28 April 1866”, as a small settlement covering an area of 2 square miles with a population of around a thousand (the Census figure of 1871 shows the number as 1363). The settlers of this suburb were mainly those who directly and indirectly worked under the British administration or other Christian institutions. Prominent neighborhoods of the then Shillong suburb were Mawkhar, Yeodo(Iewduh), Laban. Laitumkhrah, European ward and Mission compound were added later after the establishment of Christian institutions. Town management was a minor affair solely a subject of the colonial government, unknown and strange to the traditional system. I also strongly doubt that there existed any form of Dorbar Shnong or for that matter a Rangbah Shnong at this point of time. The suburb was directly under the authority of the British Shillong municipality.
Further, the decades from 1910 to 1920 ushered a new paradigm where renowned institutions such as St. Edmund’s School, Dr. Gordon Robert Hospital (commonly known as Robert Hospital) and others came and set their base in this capital. Had there been any village committee during this time too, these institutions would have also faced some kind of restriction or limitation to acquire such vast tracts of land. Besides, in 1972, the Refugee Colony came up at Rynjah without any difficulty or obstruction. This reflects that Dorbar Shnong was absent or unorganized. Even if they were there, their control and scope of operation were very limited.
Cradle of the Rangbah Shnong
Before the urbanization of Shillong town, people’s lifestyles were not different from that of the villages. Community participation and support happened only when there were cases of death and burial in the neighborhood and other festivities. As urbanization picked up, the need for better and uniform community involvement was felt by the locals who insisted for a kind of territorial entity called the ‘shnong’ (locality). Then, on such occasions, and as a traditional courtesy, an elderly male person was always chosen to be the leader known as Rangbah Shnong. In other words, the Rangbah Shnong emerged because there are people and households in the community. He was a one-man functionary strictly to provide elderly guidance and patronage to the community. But these are all informal in nature and have no official connection and obligation with the administrative authority.
It is also noteworthy to know that the concept of the secretary and other office bearers was unknown at that time.The reason is simply that Khasi Dorbar originally did not have that system of record keeping. Their oral agreement and adjudication served as potential and truthful records. Therefore, the present concept of Dorbar Shnong with its executive committee as the chief functionary is completely a new and modern concept which gained prominence and popularity from the 80s onwards.
A quasi-traditional entity
In order to adapt with the new developments, the Dorbar Shnong also has to evolve. The creation of a functionary body called the ‘executive committee’ where the Rangbah Shnong is the head, ensured a blend of contemporary modern ideas with the traditional concept. This is done to improve local self-governance in the years to come. In the real sense, the Rangbah Shnong derived his patronage from the traditional chief, whereas he derives support and power from the community for he enjoys his office at the pleasure of the people. Despite many limitations, the idea was quite outstanding and exemplary, instilling a sense of responsibility and ownership towards one’s own neighborhood and community. Unfortunately, on many occasions, these principles were not followed and adhered to in certain localities by affluent individuals.
Dorbar replication in the outskirts of Shillong
The rapid transition and growth of Shillong into a city, coupled with the growth of educational institutions, health care facilities, trade and commerce, ultimately, made this landlocked hilly town an attractive and preferred place for permanent settlement. As a result, the population grew and neighbourhoods expanded resulting in the creation of new localities. It was a custom and a precedence then, and till today, that the first generation residents of that new neighborhood became the community leaders and the Rangbah Shnong too. At a time when people were living a simple life, the system worked well for that particular point of time. But as time passed, the mindset of the people also changed. This quasi-traditional authority became instead a desirable opportunity for many to climb the ladder and experience power and other rewards. In rural areas this is a common phenomena and nobody can deny that as it resulted in serious conflicts and confrontations.
Growth, importance, impact and manipulation
The significance of the Dorbar Shnong was not immediately recognized and appreciated because of the political unpredictability and disarray that characterized the post-independence period. On the contrary, at this stage, most of the political debates and maneuvering were decided at the level of the Dorbar Hima, Raid, etc. Here, the trace of Dorbar Shnong and Rangbah Shnong’s involvement in the political process was absolutely absent.
The importance of local Dorbar Shnong was then felt among the indigenous tribal population of the city more extensively after the late 80s. This was due to frequent communal conflicts and sporadic troubles and disruptions that hampered civic harmony. Here the Headmen or Rangbah Shnong played a very dynamic and pivotal role to straighten things out so that he later commanded the obedience and respect of all the residents. The introduction of MLA & MP scheme during the 90s onwards, elevated the importance of Dorbar Shnong where the district administration too had to rely and coordinate with them. This led to the feeling and assumption that the office of the Rangbah Shnong is an ideal agency and a lucrative office free from any accountability. In some cases, the Rangbah Shnong manipulated and diverted the process for personal benefits.
Identity quest in a democratic set up
Despite several things that the Rangbah Shnong of urban areas have tried to implement for both the community and the government, yet he is regarded as common citizen in the eyes of the authority. As a ‘quasi-traditional’ head, his status needs to be clearly defined in the statue book. The sanad issued by the ‘Syiemship’ is a mere instrument to validate his selection before the community to thwart any possible emergence of another Rangbah Shnong and nothing more. Thus, in a democratic set up, unless the institution of people’s dorbar or council is given due cognition and linkages to constitutional provisions, then where does the identity of the Rangbah shnong stand? This is the pertinent question that everyone needs to ask.