By Toki Blah
If there is one thing on earth that all Khasi Pnars agree upon, it is the need for unity among the community. Unfortunately it continues to elude us. One can safely claim that Unity is the illusive Holy Grail that has so far eluded the Hynniewtrep people. But hold on! Hang on a minute! Come to think of it, its most ironical that Unity is also the one of the items that Khasis dispose off like unwanted garbage every opportunity that come their way. Khasi Pnar Unity became the first casualty when we got introduced to and enthusiastically embraced Party Politics. Eloquent wagging political tongues, driven by pure self interest, strove to address our base emotions and prime instincts and succeeded in no small way in polarizing our tribal cohesion. Social harmony became the first casualty. The inability to think as a cohesive community followed. Today we adhere, act and move as various political groups each as dissimilar from the other as they can be. Surprisingly there is no indecent, unrighteous or outside ideology that is responsible for such a state of affairs. It simply needs a thoughtless mindset; a leaderless society; a merry ear for nonsensical tunes one can dance to and of course the main divider – wads of 500 rupee notes. That’s how easily the cry for Hynniewtrep unity can be politically dispensed with.
Then our tryst with religion and faith has been no unifying factor either. Rigid stands have been taken by both the indigenous faith holders and the non indigenous believers. The Niam Tre and Seng Khasi adherents have roundly accused those who have left the original faith as betrayers and turn-coats of Khasi culture and identity. Those accused have, on the other hand, stoutly defended themselves with the argument that God and faith is a personal choice and has nothing to do with either culture or tribal identity. With a bit of provocation from vested interests, the row has only worsened and threatens to become a full-blown discord. In the meanwhile both parties merrily continue with what they as a community have collectively been doing from the dawn of time. As a tribe they continue to speak the same language; cling on with fierce devotion to their singular identity as a matrilineal society; speak with one voice the need to safeguard their land and ownership over it; gracefully and effortlessly come together at times of death or bereavement; at Village Dorbar meetings differences in faith are transcended to create a common goal of collective well-being.
On a larger social scale , irrespective of God and faith, everyone collectively and together cringe in fear over the unfounded unsubstantiated belief that the railway is as dangerous as the nuclear bomb. Intriguing also is the united conspiracy of silence from all and sundry on how an improved economy can lift all of us from our present pecuniary misery. To an outsider not conversant with these complex social shades that make up our society, we must appear as the most baffling and muddled up group of people on Gods own earth. The dissimilarity in faith so perceptible yet the cohesion as a tribe so consistent! In the midst of it all, the cry for Hynniewtrep Unity has only grown shriller. So exactly what do we want?
Poverty and unemployment are another set of concerns that have further accentuated the feeling of disunity, friction, disharmony , division or what ever you prefer to call it among the Khasi Pnars. The gap between the haves and the have-nots ; the rich and the poor has widened in the last 50 years. There has now emerged that creamy social layer mockingly called the “The High Level”. These are mostly comprised of individuals who spend crores in getting elected as Peoples Representatives . Now don’t get me wrong but most ‘High Level’ individuals get elected not to serve but to be served! To be addressed as the Honourable MLA or Honourable Minister is the ultimate social goal of such people and if the truth be told it is this egocentric group who has betrayed the real needs of our people. The sole objective of this group is to stay in power and if persistent incompetence; backstabbing; evading real issues or dividing society be the price towards that goal, so be it. I say this in the full knowledge that it will be hotly denied but sadly its there for everyone to see. Then we come to the Riew Donburom. These are usually educated individuals of both genders, holding good jobs or in professions that draw respect from the ordinary man. This is the middle class of Khasi society and usually comprise of Govt officials, teachers, professors and church leaders . They unfortunately represent the Khasi intelligentsia that identify with Gandhi’s three monkeys – See no evil; hear no evil; speak no evil. And they refuse to speak! The usual excuse for refusing to come out of their self imposed shells of silence is often attributed to the fear of “ioh shah peit khmat” (the fear of being singled out for speaking ). In the process, injustice thrives; governance takes a nose dive and corruption escalates, yet as the proverbial ostrich, our intellectuals prefer to bury their heads in the sand! The unity of silence from our educated intellectual leadership is a conspiracy that has only encouraged mediocrity and stupidity to emerge as qualities for leadership!
At the other end of the spectrum is that huge mass of humanity we tongue click over as “ki baphi kiba duk” and these are the most ardent and passionate seekers for a decent leadership that can provide us with unity. As mentioned above we have failed in our search for unity but the funny side of it is that in this social clamour for unity none has a clue as to what unity actually comprises of or in our case ,what do we mean by it. As a society we are so disparate in our idea about unity that it is well nigh impossible to say whether it is political, social, economic or whether it is just a ‘Will o the wisp’ idea born of social desperation. To one it might mean something to another something entirely different. Fact is we all are clueless as to what we mean by unity! So what is unity? Its clear that unity is the opposite of being divided. It means being together or one towards a common objective. It is also becoming increasingly clear that the common objective for us is to retain our identity as Khasis despite the challenges of time. We have to ask ourselves is this possible? And if possible where or what is this fulcrum that makes this possible? As a Khasi, following the matrilineal system of lineage, I identify the clan or kur as that rivet that binds us to the idea of Hynniewtrep unity and identity. Undoubtedly some might disagree, so let me try and explain.
“Ask not what your country can do for you – ask what you can do for your country” is the famous quote from J F Kennedy’s inaugural address of 1961. It’s a call encouraging individuals to contribute to the public good and to focus their united responsibility to the nation. It resonates flawlessly with a Khasi’s feelings towards his Kur. No Khasi will ever ask or expect anything from his Kur but its blessings. He is however always there to ask “What can I do for my Kur?” The Kur incidentally is the bedrock of ancient Khasi political thought and today we find our people turning back to this traditional platform for reassurance and social confidence. Party politics has failed us or has even ruined us.
As Meghalaya continues to slide down the path of a failed state; as elected representation become increasingly irrelevant as a forum for governance, the platform of the Dorbar Kur has recently emerged as the podium, for the voiceless to address their fears, worries, hopes and aspirations; as the dais from where the sane advice and counsel of experienced elders is listened to with respect and deference. For once in its dismal history the KHADC woke up to this budding social trend and came forth with an Amendment to its Khasi Social Custom of Lineage Act wherein due recognition was given to the Dorbar Kur and the Rangbah Kur. The Khasi Dorbar Kur exemplifies the perfect example of classless egalitarian assemblies . As of today the main focus of such Dorbars is perhaps for members to get to know each other; for drafting of Kur constitutions; for the election of Kur Office bearers and for the sounding of the traditional rules and decrees that regulate Kur interaction.
At present the Dorbar Kur is just a social gathering where, barring party politics, ideas are shared and independent thinking encouraged. Meanwhile more and more are turning towards the formation and registration of their respective Dorbar Kurs. So is this the societal opening we were in search of where issues of community importance are openly debated? Are our people turning back to the Dorbar Kur for the illusive vision of Unity and self Identity? I don’t know. I don’t know whether this will grow beyond a social get together and eventually evolve into a socio-economic empowering institution for the Jaitbynriew. Only time will tell.
It could however form an interesting study for serious sociologists. In the meanwhile the KHADC should come forth in collaboration with some University to conduct a proper census of all Kurs within the Hynniewtrep umbrella and if possible facilitate on how the Dorbar Kurs should envision our future.
