By Easterson Sohtun & Rana Khyriem
When we talk about Hima or State rituals in the Khasi-Jaintia region, the famous Nongkrem Dance of Hima Khyrim often comes to mind. However, we tend to overlook or forget the equally important rituals of Hima Mylliem. Hima Mylliem comprises a three-tier system of administration. At the bottom stands the Village council called ka Dorbar shnong headed by u Rangbah Shnong or Village Headman, in the middle comes the Commune council called ka Dorbar Raid headed by u Syiem Raid, Lyngdoh Raid or Bongthe Raid and the top rests the State council called Dorbar Hima headed by the Syiem.
Though each council is independent of one another they all however fall under the jurisdiction of the state or of the Chief and his Bakhraw. Hima Mylliem is the largest of all the Himas in the Khasi region. It was formed after splitting from Hima Shyllong, resulting in the creation of both Hima Mylliem and Hima Khyrim. Geographically, Hima Mylliem stretches from Bisi to Bhoi Rymbong and extends almost to the Brahmaputra River. Within Hima Mylliem, there are several smaller Raids, such as Raid Marwet, Raid Marngar, and Raid Mylliem.
The formation of Mylliem State is so complex that it is difficult to say precisely as to when and how the State was established. One possible explanation for this can be obtained from oral narratives which talk about the internal conflicts amongst the elders i.e., ki Bakhraw of Hima Shyllong. The history of Hima Mylliem goes way back to the period before the emergence of colonial rule in the Khasi Hills. According to oral tradition, it was said that, before the establishment of Hima Mylliem, the earliest Hima within the Khasi Hills was ka Hima Shyllong and Hima Mylliem was carved out of this particular Hima. Homiwell Lyngdoh, referring to this internal conflict, describes it as a civil war between two lineages of the Syiem Clan or Jaid Syiem of Hima Shyllong where even the elders or Bakhraw of the State were divided in their support to the two lineages. This civil war came to be popularly known as “Ka Thma Saw Kher Lai Lyngdoh” One unique aspect of Hima Mylliem is that, to this day, it maintains its own police department, known as Pulit Syiem. Hima Mylliem holds a special place in the Khasi community, particularly due to the leadership of Laborius Manik Syiem. He organized the Dorbar Hima, which brought together people from different villages, flooding the city with crowds. The main purpose of this gathering was to demand the inclusion of Khasi customary rights and practices in the First Schedule of the Indian Constitution.
In addition, Hima Mylliem is cherished by the Khasi people because of Iewduh—a market deeply intertwined with religious traditions (Niam). The market becomes the principal source of revenue collection for running the affairs of the state as well as for supporting the Syiem. Furthermore, the Mylliem State collects revenue from the market tolls, court fees, excise and judicial fines. Market tolls were levied as per the commodities of shopkeepers or as per the stall from weekly markets. This revenue is shared amongst the Syiem and his Bakhraw and is used mainly for the development of the State if needed.
At present, Hima Mylliem has six traditional markets called Iew and they are Iew Umsning, Iew Mawlong, Iew Umroi, Iew Umden, Iew Masi and Iew Duh. Here it is important to point out that except for Iew Duh the rest of the markets fall under the boundary of various Raids. For example, Iew Umroi falls within the boundary of Raid Mawbuh, Iew Mawlong within Raid Marngar, Iew Umden within Raid Nongtluh, and Iew Masi within Raid Marwet. This implies that the markets were part of the Ri-Raid and it was the Raid who gave a portion of the lands to the State to setup markets for the betterment of the people. Thus, the above discussion emphasizes that land was also the key factor and that the evolution from a small society into a State emerged when land became an economic property. Here it is important to point out that except for Iew Duh the rest of the markets falls under the boundary of various Raids.
Unfortunately, the glory and pride of Hima Mylliem have diminished in recent times due to ongoing political turmoil within the Hima. However, my intention in writing this article is not to point fingers or assign blame, but rather to share information about the Shad Lyngdoh of Raid Mylliem.
The Shad Lyngdoh of Raid Mylliem is distinct and unique. This ritual is performed by the San Kur over the course of a week, beginning at Mawnarian on the first and second days, followed by rituals at Lum Shyllong (Shillong Peak). After offerings and rituals are made to U Lei Shyllong, a three-day celebration of music and dance ensues (from 27-29 May 2025). The Shad Lyngdoh is not merely a cultural exhibition; it holds deep significance for the people of Raid and Hima Mylliem. Some of its key significances include:
1.The annual ritual marks an important day for the people of the Hima. It is a time when men, women, and children come together, providing an opportunity for community bonding.
2.The ritual reflects the rich history of Hima Mylliem.
3.It plays a vital role in environmental protection, as prayers are offered to the Deity of U Lum Shyllong.
4. Shillong Peak, which provides essential water sources for Shillong and the Khasi Hills, is honoured through thanksgiving dances and prayers to U Lei Shyllong.
5. The Shad Lyngdoh is an integral part of Khasi cultural heritage, showcasing traditional knowledge, unity, and the rich culture of the people of Hima Mylliem and Meghalaya as a whole. Today Hima Mylliem is considered as one of the most important Khasi States and continues to exist under the administration of the Khasi Hills Autonomous District Council.
6. The dance is especially important for young girls, as participating three times is a significant milestone. Cancelling the ritual would deprive them of this opportunity and negatively impact future generations.
7. Elected clan representatives have a duty to perform these rituals as handed down by our ancestors. Their role is to bring peace, protect against evil, war, and foreign threats, safeguard against plague, and ensure prosperity, health, good harvests, wealth, and favourable weather for the people of Hima Mylliem.
There are many more significant features of the Lehniam Lyngdoh or Shad Lyngdoh of Raid Mylliem. Despite its importance, a concerning issue has arisen: this year, instead of the Myntris of San Kur, the public had to perform the ritual. As seen on social media and in newspapers, the Myntris, Lyngskor, and many clan representatives were absent. Why? Do they not know about the ritual or the Niam? Are they forgetting their duties and roots? If they are aware of their responsibilities, why do they seem intent on abandoning a ritual handed down by our ancestors?
(All views are personal as Ki Khun Ki Hajar ka Hima Mylliem)