By KN Kumar
Let me start with a caveat: this is an ‘outsider-insider’ perspective. Having worked in the state for quite some time, I care deeply about a few things enough to speak out, while being aware that, no matter how strongly I feel, it’s still not the same as a ‘native’ perspective. But expression shapes who we are, so I want to share something I noticed early on after joining the state, and have continued to question. Khasis celebrate their traditions, lively festivals, and rich oral storytelling. Yet, a key part of their identity – their script – has no place in their nearly 4,000-year history. Today, more than 1.6 million people across India, Bangladesh, and beyond speak Khasi, but it’s written in the Latin script introduced by missionaries in 1841. While this script is functional, I believe that it doesn’t carry the cultural weight of the Khasi heritage. My premise is that a concerted effort should be made to revive the Khasi script to deepen the Khasi identity for future generations.
A bit of background: Before British colonization, Khasi royals used Bangla for official work, as shown in early Bible translations by William Carey from 1813 to 1838. However, the Bangla script couldn’t capture all the unique sounds of Khasi, making it hard to use widely. Then Thomas Jones arrived in 1841 with the Latin script, based on the Sohra dialect, which became the standard. In 2017, hope flickered when an unknown script, thought to be Khasi, was discovered at the Kamarupa Anusandhan Samity Library in Guwahati. Clues of Khasi words like ka thoh (to write) and ki dak (script) support the idea of a writing system existing before colonization. So, my question is: Can the lost Khasi script be rediscovered? If not, can we create a new one that forcefully presents Khasi identity? Here are my arguments in favour:
(1) Language and script share a relationship that extends far beyond mere transcription of sounds into symbols. A script isn’t just a tool; it reflects who we are. A native script serves as the visual embodiment of the soul, reflecting its unique phonetic patterns, tonal variations, and cultural nuances. When languages rely on foreign scripts, they inevitably face limitations that compromise their authentic expression. Reviving a script means reclaiming a significant part of the culture. A written script would keep the heritage alive and help young Khasis connect with their roots, thus building pride and resilience. It could spark new art, literature, and music, reinforcing the cultural strength of a community. A revived script can help resist cultural blending, something that happens so subtly that even a trained eye can miss it.
(2) Khasi possesses sounds and tonal patterns that have no direct equivalents in Latin-based writing systems. This phonetic compromise not only affects pronunciation accuracy among learners but also gradually erodes the language’s authentic sound patterns across generations. The Korean Hangul script, developed in the 15th century specifically for the Korean language, demonstrates how a purpose-built writing system can strengthen linguistic identity. Before Hangul, Koreans struggled with Chinese characters that poorly suited their language structure. The introduction of a native script revolutionized Korean literature, education, and cultural expression. Similarly, the development of the Cherokee script by Sequoyah in the early 19th century transformed their society. Sequoyah (1770–1843), also known as George Gist, was a Cherokee blacksmith who created a writing system. Sequoyah’s creation is one of the few known instances of an individual independently inventing a writing system for an oral language. Within decades, the Cherokee Nation achieved near-universal literacy, published a newspaper, and created rich written literature. And their population? Just 4.6 lakhs.
(3) Languages that rely on foreign scripts often experience a gradual loss of their unique features. Prolonged use of unsuitable writing systems can cause phonetic drift, where the spoken language slowly shifts to fit the limitations of the adopted script instead of preserving its original patterns. The Coptic (ancient Egyptian) language became obsolescent once it adapted to Greek and later Arabic influences, altering its sound system. Today it is dead. It is beyond debate that Khasi’s complex consonant clusters, which are central to the language’s morphological structure, cannot be accurately represented using standard Latin letters.
(4) Khasi is part of the Mon-Khmer group of the Austroasiatic languages, one of the oldest language families in Southeast Asia, extending from eastern India to Vietnam and Cambodia. Its presence in Northeast India has intrigued language experts. One theory suggests Khasi speakers came from Southeast Asia, possibly Cambodia, around 4,000 years ago, broadly supported by linguistic similarities and genetic evidence, while another proposes that Austroasiatic languages originated in northeastern India. My view? It doesn’t matter: it is sufficient to note that Khasi shares words with Khmer, like khla (tiger) and snem (year); Mei for mother in Khasi is Mae in Khmer. Similarly, ding (fire) in Khasi is ting in Khmer, and doh (fish) is tuk doh (water fish) in Khmer. A leaf in Khasi is sla, and in Khmer, it’s slaek. A child is khun in Khasi and kon in Khmer. The name of the great river “Mekong” is rooted in Mae Nam Khong, where “Mae” means “mother,” “Nam” means “water,” and “Khong” means “river.”
The linguistic proximity between Khasi and Khmer languages offers particularly relevant insights for script development. Khmer faced similar challenges in preserving its linguistic authenticity when early European missionaries attempted to romanize it using Latin characters. Cambodians resisted strongly under the leadership of a monk, Chuoun Nath, who championed “Khmerization,” and succeeded in purging foreign influences. Now, the Khmer classical literature, religious texts, and linguistic precision across centuries stand preserved.
(5) The development of a native Khasi script would create new economic opportunities within the community. Font designers, calligraphers, publishers, and digital content creators would find new markets for their skills. Educational materials, literature, and digital applications could be produced more effectively, supporting local economic development while strengthening linguistic infrastructure. Most importantly, it will have a significant impact on educating the children in a script that is the best fit for their mother tongue.
Creating a native Khasi script requires collaboration among linguists, cultural leaders, educators, and community members. The process must balance linguistic accuracy with practical usability, ensuring that the new script serves both scholarly precision and widespread accessibility. Linguists and scholars could leverage modern technology, like AI and character recognition, to develop the script. Other Austroasiatic scripts, such as Khmer, might reveal similarities based on linguistic ties. Archaeological excavations in important sites such as Nartiang or Sohra could uncover artefacts or writings from the past. The global Khasi diaspora could contribute as well. With over 1.6 million speakers and related language groups, a united effort might lead to breakthroughs. The Khasi community has the intellectual resources, cultural wisdom, and organizations needed to undertake this transformative project. What we need is the collective will to prioritize linguistic sovereignty and cultural authenticity. A native script would symbolize cultural and intellectual independence and collective identity. For anyone who asks me if such a massive effort is worth it? My answer: “There’s no price too high for preserving an identity”. Script is a part of identity. It is my strong belief that not everything in life should be viewed through the lens of practicality. I say this as a citizen of a country with 1600 languages, more than 350 of which are oral. Society must stand for more than just material wealth. If this movement can’t start in Meghalaya, then there’s no place where it can start. So, who is listening?
(The writer is a former member of the IAS, Email [email protected])