By Kyrsoibor Pyrtuh
The caption of this article is extracted from the documentary film entitled, The Blood and the Border, directed and produced by Wanphrang K. Diengdoh, whose previous works on Khasi identity and polity, had won accolades and recognition beyond the borders and abroad. However, this article is not a review of the film, rather a response to that part of the documentary pertaining to the prayers of representatives of various Raijs (cluster of villages), days before the commencement of “Ka Pomblang ceremony” at “Ka ling Sad” (religious and political headquarter of Hima Khyrim) in Smit.
The documentary had captured a significant moment, whereby representatives of various Raijs came forward in the presence of u Syiem, to give away sacrificial goats for the ensuing rituals. During the presentation, Bah Firmly Lyngdoh, the Lyngdoh or representative of Raij Mawlieh, offered an honest and profound political prayer to the Shyllong deity thus- “… Let him (Shyllong deity) witness that the lands have now been taken away from us by Assam and Bangladesh…that the offering of this white and unblemished goat, should not be taken as a sign of powerlessness nor a mere symbol of festivity, rather this offering signifies the pains and sufferings which “u Khun u Hajar” (citizens) of the Hima have been enduring throughout…Protect the land, the poor and destitute and restore the rights of the people as it was bestowed by our ancestors…Our borders and rights are not written in books, but on land, stones, trees and leaves…However, the power of the book has triumphed leaving the powerless orphaned and stripped of their rights…”
The book has triumphed: The relegation of “Ki Hima Khasi” or Khasi States & its immediate fallout.
By Kyrsoibor Pyrtuh
The Hynniewtrep people hold a profound belief in the importance of “Ka juban lak” or words or verbal agreements and promises. Khasi ethos regards the spoken word as sacrosanct, deserving of respect, adherence and fulfilment. The Khasis place great importance on their spoken commitments in all aspects of life, be it business, politics, social interactions or economic transactions. Additionally, the concept of marked borders or territories is unfamiliar to the Khasis. Instead, respect for boundaries is based on natural landmarks such as trees, rivers, rivulets and mountains. These natural features serve as unwritten indicators of territorial limits and it is understood that one clan or group will never encroach upon another’s territory.
Perhaps, there are two instances that can be interpreted as the book having trampled on the leaves. The relegation of “Ki Hima Khasi” to Sixth Schedule of the Constitution and secondly the delineation of the border in 1876 resulting in the unresolved border disputes between Assam and Meghalaya.
With the adoption of the Constitution of India in November 1949, the Khasi States, which pre-date the Indian Union and Constitution, found themselves to have been relegated to the Sixth Schedule and automatically their rights were subjugated to the Autonomous District Council and the latter through legislations have overriding powers over the Himas, the Syiems or Chiefs and his council. In January 2001, Apphira news service published a special and significant piece on this issue whereby it is clearly stated, “…these Khasi States and other traditional administrative institutions were bounded by arbitrary and obsolete laws, including the United Khasi-Jaintia Hills Autonomous (Appointment and Succession of Chiefs and Headmen) Act 1959…Even after the creation of Meghalaya in 1972, the Khasi States continue to be in the political and administrative mire. Instead of these States being empowered to be partners in the process of economic progress and development activities, their rights and powers are being eroded from time to time… The laws of the District Council were used for the removal of the heads of these Khasi States and traditional institutions who have been elected through traditional democratic practices, in a most drastic and ridiculous manner…”
In the case of the Hima Khyrim with its religious significance and where the political and religious affairs of the State are intrinsically linked, a question arose and it continues to linger whether it would be prudent for the Autonomous District Council, which derives power from the Bible of India, i.e the Indian Constitution, to legislate on affairs (both political and religious) of the Hima? Or how would the District Council legislate on matters pertaining to administration of the Hima without overstepping into the religious aspects? The Hima Khyrim is founded on the religious belief that the Shyllong deity was the originator of the Hima and to whom “u khun u hajar” or citizens of the Hima pay obeisance to annually through the religious festival of “Ka Pomblang”. There can be no Hima Khyrim without “Ka Pomblang” and no “Pomblang” ceremony will happen sans Hima Khyrim. The continuity or existence of Hima Khyrim now and in the future depends on the ability of the Syiem, the Bakhraw Batri or his Council and its “u khun u hajar,” to preserve the core and foundational belief of the Hima, which has been handed down through the ages.
The Border Imbroglio: Both the people of Meghalaya and Assam are reeling under the border conflict which resulted in frequent clashes and loss of innocent lives. The Constitutional Boundary of Meghalaya is defined in section 5 of the North Eastern Areas (Reorganization) Act 1971. It can be read with section 3 of the Assam Reorganization (Meghalaya) Act 1969 and para 20 of the Sixth Schedule. It runs to a total length of 885 Kms.
In 1875 the demand to transfer the ten Khasi villages in mouza Nuniah from the Kamrup District to the Khasi Hills was made. The demand gave rise to the appointment of boundary commissioners which comprised the Deputy Commissioners of Kamrup and United Khasi and Jaintia Hills to determine whether villages of Nuinah and other hamlets connected with it lie within the boundary of Kamrup or the Khasi Hills Districts. However, the Chief Commissioner of Assam noted in his reply, “…that the Deputy Commissioners of Kamrup and Khasi Hills are now engaged in defining the boundary, and there are many points for consideration besides that connected with Nuinah. It was desired that the appointment of these officers may be made general to determine the boundary between the two Districts. The decisions of the Boundary Commissioners were published and the boundaries have been defined, vide Home Department Notification No.1430 Dated September 14, 1876.
However, the Hima Mylliem had strongly objected to the definition and interpretation of its boundaries as prescribed in the 1876 notification. The Syiem and Durbar of Hima Mylliem submitted before the Chandrachud Committee in 1986 thus- “…the boundary of Mylliem State is not affected by the definition of the notification published in 1876 as Mylliem is an Indian State and is not part of Khasi & Jaintia Hills or British India…”
The core problem in this protracted negotiation on borders between Assam and Meghalaya also lies in the interpretation of para 20 (2) of the Sixth Schedule. The provision says that, “the United Khasi-Jaintia Hills District shall comprise of the boundaries which before the commencement of the Constitution were known as the Khasi States and Khasi-Jaintia Hills…”
The Inclusiveness of Hima Khyrim and threat of fundamentalism: Another interesting moment captured in the documentary, was the Christian prayers rendered by the Lyngdoh of Raij Mawshai in which he quoted Bible verses while offering the sacrificial goat before the Syiem and his Council, “…That thou shall worship the Lord your God…Just as God commanded Moses to use the lamb’s blood for the salvation of his chosen people, the Israelites…”
The inclusive character of Hima Khyrim is well recorded in Christian journals, like Ka Nongialam Khristan (1914-15), in which it described the cordial relationships between the Syiem and his Christians subjects, especially during the chieftainship of Syiem Dakhor Singh. The Syiem fervently attended and participated in the annual gatherings of “Ka Jingiaseng bah ki Khristan Khyrim” or Christian Assembly of Hima Khyrim. He even patronised the works of Methodist Christian mission and contributed to the Khyrim Christian Fund for the upliftment of the Hima.
The rise of religious fundamentalism and majoritarian politics rooted in hate, bigotry, and intolerance in India is a matter of serious concern. Religious, ethnic, and linguistic minority groups are increasingly being targeted and are under significant stress. Unfortunately, there are instances where individuals are compelled to bear the burden of proving their citizenship simply because they speak a different language or belong to a religion other than Hinduism. This troubling trend impacts the entire nation and Khasi and Jaintia Hills is no exception. There is a growing fear that a dominant religious majority, such as Hindus, might someday trample upon this land, altering its socio-religious landscape.
Meghalaya is also courting with religious fanaticism. This will create a great discord amongst the various socio-religious groups and rip the Hynniewtrep community apart. Therefore, the people must come together to protect and defend the secular and inclusive values.
Finally, for me “Ka Pomblang Nongkrem” is a mystery so let it remains a mystery. Wishing comrade Wanphrang the intellectual film maker all the best in the future. Khublei!