13.0 Introduction
Khasi is a generic name given to the people of the Khasi and Jaintia Hills in the state of Meghalaya, one of the states in Northeast India, who are occupying the Hills and are having the same customs and traditions (Giri 1990:6).
They are further categorised into a number of communities as per the territory demarcation. The Khasi people who live in the central highland areas of East Khasi Hills are known as Khynriam; the people living in Jaintia Hills are known as the Jaintia (they are also called the Synteng or the Pnar); the Bhoi occupy the northern slopes of the Khasi Hills under the Ri-Bhoi District; the ones who occupy the southern slopes of the Khasi Hills are called War and those who inhibit southern Jaintia region are known as War-Jaintia; the Maram live in the Western Region of the Khasi Hills, while the Lyngngam inhabit the Western area bordering the Khasi Hills and the Garo Hills. The Khasi language is of the same group with the Mon-Khmer language which belongs to the Austro-Asiatic family (Gupta 1989:1). Time and again scholars have made several attempts to determine the original home of the Khasi; however, it is hard to trace their origin since they do not have written records prior to the coming of the British. This led to many assumptions that they might have migrated from somewhere or have been the original settlers of the Hills. In this article, emphasis is laid on the Khynriam Khasi who occupy the Eastern and parts of Western regions of the Khasi Hills.The Khasi society follows matrilineal system in which lineage is traced along mother’s line. This system has its roots in the Khasi socio-cultural, political, and religious life. Both males and females are equally treated in the society and their importance can be seen from their involvement in different activities especially in economic sphere. The society is casteless and does not have practices such as purdah, dowry or child marriage, but has flourished under societal norms orally passed down through generations.
Before the establishment of the British administration and Christianity, the people maintained a number of separate political structures, e.g., Village Durbars, Councils, and State Durbars. The smallest political unit is the village (Shnong) and the highest is the State (Hima) which runs with the leadership of village headman (Rangbah Shnong), the guidance of the minister(s) (Myntri), andDOI: 10.4324/9781003516415-17
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the chief (Syiem or Lyngdoh in some states).These traditional authorities exercise democratic principles in running their administration. The chieftainship was hereditary and was reserved to those from the ruling clans (Snaitang 1993:168). Traditionally, the Khasi do not have an organised religious system like Christianity. In fact to the Khasi, religion means all aspects related to matriliny; kinship and socio-political relations are encompassed and integrated into the rituals associated with the family (Ka Niam Ing), the clan (Ka Niam Kur), and the state (Ka Niam Hima). Economically, the traditional Khasi society largely depended on agriculture; however trade relations were carried out with the people of the plains too. Markets have developed from pre-colonial era where both male and female participated in the economic affairs in their respective villages and travelled from one place to another to sell their products and procure their requirements. It was from the nineteenth century onwards, the Khasi have encountered both enculturation and acculturation within their society with the coming of British colonial rule followed by the activities of Christian missionaries and the establishment of Christianity in the Hills.
The emergence of Christianity among the Khasi people is due to the contribution of the past events not only in Khasi Hills, but particularly in the West (discussed later). Thus, the nature of the impact of Christianity that has been harnessing western influence on both western and non-western societies deserves deliberations from time to time. The impact on customs and traditions, and economic and socio-religious domains provides a new identity formation that eventually brought disagreement in their approaches towards their culture as well as assimilation with the whole process. Relying on history as a source in dissecting the knowledge with more insights and analysis that needs more acute attention and discussion, it is important to gather fresh insights from new historical and philosophical perspectives regarding the establishment, presence, and impact of Christianity in the Khasi Hills. On this background, the article tries to attend to the relevant queries and analyse different aspects of change that have an impact on the traditional religion, the social life of the Khasi, and their culture as a consequence of introduction of Christianity as well as the response and reaction to it.
13.1