By Bhogtoram Maworh
Recently, there were reports that members of the KSU (Khasi Student’s Union), Shangpung, have demanded to appoint Khasi-speaking staff at the bank’s Shangpung branch. They pointed out that the branch staff is using Hindi to communicate with the local community who cannot understand the language. This is very similar to some scenes playing out throughout the country, like Karnataka and, especially Maharashtra, where activist have even become aggressive at the inability of the bank staff and other public institutions to communicate in the local language. We should be thankful that physical intimidation, which is happening elsewhere, did not accompany the demand by the KSU. There is an increasing trend that many non-indigenous people, while speaking English to indigenous counterparts in Meghalaya, will mix and suddenly switch to Hindi midway as a subtle move to show the superiority of the language. I’ve often been tempted to answer in Khasi and start a debate about the national language.
To reiterate, there is no national language and currently there are officially 22 official languages in the country. There has been a demand to include the Khasi language in the 8th Schedule of the Constitution. I am not privy to why that has not happened, but it is unfair that one of the oldest languages of South Asia has not got the recognition it deserves. If one looks at the list of the official languages, the majority belong to the Indo-European branch which is much younger than Khasi which arrived 1500 years earlier than these languages. Khasi also has a rich oral history and, for the last 100 years, has produced a great deal of literary literature as well. Therefore, it is highly surprising that the Union Government has ignored an older language with a much deeper history in favour of much younger languages in South Asia. I hope this injustice is resolved soon.
Language is the foundation of a group’s ethnic identity, and researchers have found that speakers of distinct languages likely belong to genetically distinct populations. For Austroasiatic speakers, the genetic marker which differentiates them from other linguistic groups is Y chromosomal haplogroup O2a1-M95. Over thousands of years, especially 5000 years in South Asia, Khasi have intermixed with different linguistic groups to the extent that the present genetic profile is of only 30% of the Khasi males carrying the Y chromosomal haplogroup O2a1-M95. The rest are those who over time became part of the Khasi milieu, following matrilineal customs but most importantly speaking one of the Khasi languages (e.g., Lyngngam, War, Bhoi, Maram, Sohra, Pnar just the major ones) as their mother tongue. Even those who have the genetic marker will have a contribution from other non-Khasi groups as well. So, in terms of genetic purity, it will be impossible for someone who does not have a history of genetic admixture.
For women, there is as yet no specific genetic marker except one that is broadly indicative of South East Asian origin. In South East Asia there are non-Austro-asiatic lineages as well; but since Austroasiatic groups were the first to inhabit the region after the out-of-Africa migrants, SE Asian genetic marker is a good proxy for Austro-asiatic ancestry. A Pnar friend of mine shared her DNA results to me and it was 92% SE Asian, but the rest is from Bengal and Tibet. Despite the admixture and the inclusion of different groups into the Khasi milieu, the matrilineal culture and the Khasi language is the link which connects all those who identify as Khasi to their ancestors all the way back to South China, their original homeland, and provides the foundation of Khasi identity.
It is in this context that the recommendation of the State Education department to make Khasi and Garo languages compulsory up to Class 4 becomes very important. They have also asked for suggestions from the public. Through this forum I would like to request the Government to make these two languages compulsory up till Class X. Not only this will create job opportunities for the Khasi and Garo graduates, but also bring a sense of unity among the two groups when there are others who are trying to bring division for political gains. Proficiency in these languages will allow people from both the communities to communicate with each other in their own mother tongue when they are in their respective regions. Learning about the language will also give them entry into the culture of the other, thus increasing appreciation for each other. For me, the most fascinating thing about the Garo is their courtship rituals, where a Garo woman would write love letters to the man she loves in an effort to woo him. I would love to read these letters in Garo to understand the emotions and the culture of the people behind this practice. There could be many more aspects that would increase our appreciation of a community who, after the Khasi, were the earliest settlers in the Brahmaputra valley. So, a greater solidarity among the two oldest communities of South Asia will be better for both.
But maybe the unexpected benefit of making Khasi and Garo compulsory is the cessation of hostility against the members of the non-indigenous community who have been residents of the state for generations. They arrived with the British or a little after that and have made Meghalaya their home. However, a fear psychosis created for political gains has always tried to keep them subjugated as second-class citizens. The recent ban on fresh trading license to the non-indigenous non-tribals is a continuation of that policy. Discriminatory policies and a history of violence have corralled these groups into certain areas where they live only among their own community members. As a result, they don’t learn the language or the culture of the Khasis, making them as strangers in a land which has been their home for generations. Khasi politicians will claim that they are not against the genuine non-tribals, but only who are illegal immigrants. Of course, this is just a ruse to continue the unfair discrimination. Making Khasi and Garo compulsory until Class X could help change that.
Making Khasi and Garo compulsory will also teach the language to the non-indigenous population. This will not be the case with those who are ‘non-genuine’ residents of the state having studied outside. We can then identify ‘genuine’ non-tribal residents and hopefully stop the harassment. Any attempt to protect indigenous interest must take into consideration these genuine non-tribals who have been in the state for generations. In time they could also make contributions to the Khasi/Garo language helping its cause for recognition. Most possibly, the first ever book on Khasi poetry was ‘Ka Myntoi’ published in 1888 by S M Amjad Ali. Soso Tham’s book ‘Ka Duitara Kshiar’ came out only in 1925. While we celebrate Soso Tham, we must not forget the true pioneer one who started it all, SM Amjad Ali. We could have many more SM Amjad Alis in our midst and this policy may just be a catalyst towards revealing them to the world.
In his book, the ‘Funeral Nights’ Kynpham Sing Nongkynrih, through the protagonist, Ap Jutang, talks about the plight of his friend, a poor Nepali farmer, who writes poetry in Khasi. His wife, though, would berate him daily: “You lazy good-for-nothing! Can you dig potatoes with poetry; can you buy dried fish with it?” The person could very well be a real person and it is not racism but his domestic life, which is killing his talent at poetry. He could very well be the Nepali poet who writes in Khasi and maybe wins multiple awards at that. How beautiful that will be and a wonderful message for bringing people together, all of whom consider Meghalaya their home.
(The views expressed in the article are those of the author’s and do not reflect in any way his affiliation to any organisation or institution)