Indigenous knowledge has no single definition, however, it may be defined as knowledge that is unique to a given culture or society and provides the infrastructure for agriculture, health care, food preparation, training, environmental conservation, and other life processes at the local level. It is part of the identity of indigenous tribes. It has been regarded as an important commodity in global health development. World Health Organisation (WHO) in its recommendations on Health for All Declaration (1978) highlighted the need to include local people, their traditions, and practices in Primary Health Care (PHC).

The World Health Organization (WHO) defines traditional medicine as ‘the health practices, approaches, knowledge, and beliefs incorporating plant, animal and mineral-based medicines, spiritual therapies, manual techniques, and exercises, applied singularly or in combination to treat, diagnose and prevent illnesses or maintain well-being

Herbal medicine in traditional medical practice is an important resource that can be mobilized for the attainment of the common goal of health for all. These herbal medicines have contributed significantly to man’s struggle against diseases and the maintenance of health. In recent years, interest in the use of herbal preparations has increased. Herbal medicines are used in most countries within the state health care system or in communities and private practices outside the state system.

Traditional and indigenous knowledge is unique to a given culture or society and the Jaintias who adhere to the traditional belief system are no exception to this knowledge, particularly in health care.
The Jaintias have a rich variety of traditional healing systems. One common healing practice is known as ‘Prem ya ka Tiar”, where an elder with extraordinary folk knowledge use ginger and chant a spiritual song or mantra. The chanting goes like this, “Ko Syiem Synchar Biskorom Blai, ko jaid ko Thakur ko chanbnein ko chankhyndaw, lurmiet luchai soodong i pyrthai. . . . . ” This practice is used to cure intestinal gas, belching, bloating, and flatulence. There are different types of ‘Prem’ for different ailments. Back in the old days, when one is traveling by train outside the State, our parents would give us ‘Syin Prem’ to be used during our journey for healing different ailments like diarrhea, fever, toothache, etc. This healing process is prevalent in the niamtre community.
Let me narrate the story of when I was a child, regularly I would have ringworm all over my neck. And the infection worsens during the winter months. No matter how frequently I visited a dermatologist and applied antifungal cream, there is no sign of a cure. In 1986, in the winter month, my maternal uncle, took me to my hometown, Jowai to visit a traditional healer by the name Late Waheh Kento Sumer. Early in the morning, he took us to the paddy field at Dulong Poh Hali, Jowai. Here, he pick from the soil a tiny red insect, and with chanting, he rubbed the insect all around my neck. I was advised to sort of plaster my neck with a cloth for a week. After a week, the rashes which had become dry just fell off my neck and since then I never have had the problem of ringworm again to date.
Then in our hills we often heard of a tree we called Deiñ Kaiñ – a type of tree that causes skin allergy. Any person with less charm, if one happens to be in the proximity of the tree; one’s will experience rashes all over the body. We were warned by our elders not even to point the finger at the tree because it will also cause a rash or skin allergy. My friend’s father, Late Rev. P. L. Wann while at Sutnga was supposedly under the influence of the Deiñ Kaiñ, while strolling around. In a few minutes, he experienced an unbearable rash and his right arm was swollen. When he reached Shillong, luckily one student who study at St. Anthony’s College, Waheh Bal Pakma hailing from Kyndong Tuber (Six kilometers from 8th Mile Jaintia Hill) who came to heal him. The healing process was that he presses the palm with his fingernails. Within a week the swelling and the rashes disappeared and were cured.
Snakebite is a significant public health problem in many developing countries. Farmers are particularly exposed to snakes. There are more than 3000 known species of snakes of which around 300 are poisonous. In India out of 216 species, approximately 53 are poisonous. Traditional healers of snake bites are a vanishing breed. In Jowai, Waheh Tingboi Thma of Loomkyrwiang is a famous healer. Waheh Tingboi Thma has saved many lives over the years. Unlike traditional healing methods, such as local incision, herb ingestion, application of snake stones, and tattooing, Thma’s healing process involves some rites and rituals.
Since man first learned to make fire 1. 7 to 2. 0 million years ago, burns and scalds have been one of the most common of his injuries. Remedies for burn wound healing are practiced to date by the Pnar. One of the prominent traditional healers of burn injuries is Late Litis Kyndiah. The process of healing is called ‘Slu iñ diñ’, where the healer would use mustard oil and chant on it, which will be used as an ointment and applied to the burn wound. This practice is still in operation in Khasi and Jaintia Hills
However, the advent of western cultures has had a great impact on the traditional healing system. Today, the survival of many indigenous/traditional knowledge systems is at stake because of rapidly changing natural environments and fast pacing economic, political, and cultural changes on a global scale. Traditional knowledge is transmitted from generation to generation, often in oral form or by way of example, whereas written sources may not exist at all or only in local languages. Thus, it is imperative to preserve the knowledge held by our forefathers. It is in this context, that the Traditional Knowledge should be afforded effective protection.
Throughout the world, indigenous peoples and local communities have developed a wealth of traditional knowledge that they wish to protect and promote. Yet few have to use the intellectual property system to do so. Article 31 of the United Nations Declaration on the Rights of Indigenous People (2007) is an important reference in this regard: “Indigenous peoples have the right to maintain, control, protect, and develop their cultural heritage, traditional knowledge, and traditional cultural expressions, as well as the manifestations of their science, technologies, and culture, including human and genetics resources, seeds, medicines, knowledge of properties of flora and fauna, oral traditions, literature, designs, sports, and traditional games and visual and performing arts. They also have the right to maintain, control, protect, and developed their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expression. It’s further declared that “In conjunction with the indigenous people, States shall take effective measures to recognise and protect the exercise of their rights”.
This valuable asset is at risk. Since traditional knowledge practices have ancient roots and are often oral – are not protected by conventional intellectual property (IP) systems. In recognition of the value and preservation and promotion of the traditional knowledge system, in recent years, the protection of TK has received increased attention in various international forums, including the Convention on Biological Diversity (CBD), the World Intellectual Property Organization (WIPO), the International Labour Organization (ILO), the Food and Agriculture Organization (FAO), the World Health Organization (WHO), the UN Educational, Scientific and Cultural Organization (UNESCO) and the UN Commission on Human Rights
The African proverb says “When an elder dies, a library burns down”. This clearly sums up the importance of traditional knowledge preservation and cultural continuity.

Dr Omarlin Kyndiah teaches Biochemistry at St. Edmund’s College, Shillong. Known for his insightful writing he also is the General Secretary of Sein Raij Niamtre Shillong

Back to Autumn 2022

Indigenous knowledge has no single definition, however, it may be defined as knowledge that is unique to a given culture or society and provides the infrastructure for agriculture, health care, food preparation, training, environmental conservation, and other life processes at the local level. It is part of the identity of indigenous tribes. It has been regarded as an important commodity in global health development. World Health Organisation (WHO) in its recommendations on Health for All Declaration (1978) highlighted the need to include local people, their traditions, and practices in Primary Health Care (PHC).

The World Health Organization (WHO) defines traditional medicine as ‘the health practices, approaches, knowledge, and beliefs incorporating plant, animal and mineral-based medicines, spiritual therapies, manual techniques, and exercises, applied singularly or in combination to treat, diagnose and prevent illnesses or maintain well-being

Herbal medicine in traditional medical practice is an important resource that can be mobilized for the attainment of the common goal of health for all. These herbal medicines have contributed significantly to man’s struggle against diseases and the maintenance of health. In recent years, interest in the use of herbal preparations has increased. Herbal medicines are used in most countries within the state health care system or in communities and private practices outside the state system.

Traditional and indigenous knowledge is unique to a given culture or society and the Jaintias who adhere to the traditional belief system are no exception to this knowledge, particularly in health care.
The Jaintias have a rich variety of traditional healing systems. One common healing practice is known as ‘Prem ya ka Tiar”, where an elder with extraordinary folk knowledge use ginger and chant a spiritual song or mantra. The chanting goes like this, “Ko Syiem Synchar Biskorom Blai, ko jaid ko Thakur ko chanbnein ko chankhyndaw, lurmiet luchai soodong i pyrthai. . . . . ” This practice is used to cure intestinal gas, belching, bloating, and flatulence. There are different types of ‘Prem’ for different ailments. Back in the old days, when one is traveling by train outside the State, our parents would give us ‘Syin Prem’ to be used during our journey for healing different ailments like diarrhea, fever, toothache, etc. This healing process is prevalent in the niamtre community.

Let me narrate the story of when I was a child, regularly I would have ringworm all over my neck. And the infection worsens during the winter months. No matter how frequently I visited a dermatologist and applied antifungal cream, there is no sign of a cure. In 1986, in the winter month, my maternal uncle, took me to my hometown, Jowai to visit a traditional healer by the name Late Waheh Kento Sumer. Early in the morning, he took us to the paddy field at Dulong Poh Hali, Jowai. Here, he pick from the soil a tiny red insect, and with chanting, he rubbed the insect all around my neck. I was advised to sort of plaster my neck with a cloth for a week. After a week, the rashes which had become dry just fell off my neck and since then I never have had the problem of ringworm again to date.
Then in our hills we often heard of a tree we called Deiñ Kaiñ – a type of tree that causes skin allergy. Any person with less charm, if one happens to be in the proximity of the tree; one’s will experience rashes all over the body. We were warned by our elders not even to point the finger at the tree because it will also cause a rash or skin allergy. My friend’s father, Late Rev. P. L. Wann while at Sutnga was supposedly under the influence of the Deiñ Kaiñ, while strolling around. In a few minutes, he experienced an unbearable rash and his right arm was swollen. When he reached Shillong, luckily one student who study at St. Anthony’s College, Waheh Bal Pakma hailing from Kyndong Tuber (Six kilometers from 8th Mile Jaintia Hill) who came to heal him. The healing process was that he presses the palm with his fingernails. Within a week the swelling and the rashes disappeared and were cured.
Snakebite is a significant public health problem in many developing countries. Farmers are particularly exposed to snakes. There are more than 3000 known species of snakes of which around 300 are poisonous. In India out of 216 species, approximately 53 are poisonous. Traditional healers of snake bites are a vanishing breed. In Jowai, Waheh Tingboi Thma of Loomkyrwiang is a famous healer. Waheh Tingboi Thma has saved many lives over the years. Unlike traditional healing methods, such as local incision, herb ingestion, application of snake stones, and tattooing, Thma’s healing process involves some rites and rituals.
Since man first learned to make fire 1. 7 to 2. 0 million years ago, burns and scalds have been one of the most common of his injuries. Remedies for burn wound healing are practiced to date by the Pnar. One of the prominent traditional healers of burn injuries is Late Litis Kyndiah. The process of healing is called ‘Slu iñ diñ’, where the healer would use mustard oil and chant on it, which will be used as an ointment and applied to the burn wound. This practice is still in operation in Khasi and Jaintia Hills
However, the advent of western cultures has had a great impact on the traditional healing system. Today, the survival of many indigenous/traditional knowledge systems is at stake because of rapidly changing natural environments and fast pacing economic, political, and cultural changes on a global scale. Traditional knowledge is transmitted from generation to generation, often in oral form or by way of example, whereas written sources may not exist at all or only in local languages. Thus, it is imperative to preserve the knowledge held by our forefathers. It is in this context, that the Traditional Knowledge should be afforded effective protection.
Throughout the world, indigenous peoples and local communities have developed a wealth of traditional knowledge that they wish to protect and promote. Yet few have to use the intellectual property system to do so. Article 31 of the United Nations Declaration on the Rights of Indigenous People (2007) is an important reference in this regard: “Indigenous peoples have the right to maintain, control, protect, and develop their cultural heritage, traditional knowledge, and traditional cultural expressions, as well as the manifestations of their science, technologies, and culture, including human and genetics resources, seeds, medicines, knowledge of properties of flora and fauna, oral traditions, literature, designs, sports, and traditional games and visual and performing arts. They also have the right to maintain, control, protect, and developed their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expression. It’s further declared that “In conjunction with the indigenous people, States shall take effective measures to recognise and protect the exercise of their rights”.
This valuable asset is at risk. Since traditional knowledge practices have ancient roots and are often oral – are not protected by conventional intellectual property (IP) systems. In recognition of the value and preservation and promotion of the traditional knowledge system, in recent years, the protection of TK has received increased attention in various international forums, including the Convention on Biological Diversity (CBD), the World Intellectual Property Organization (WIPO), the International Labour Organization (ILO), the Food and Agriculture Organization (FAO), the World Health Organization (WHO), the UN Educational, Scientific and Cultural Organization (UNESCO) and the UN Commission on Human Rights
The African proverb says “When an elder dies, a library burns down”. This clearly sums up the importance of traditional knowledge preservation and cultural continuity.
Dr Omarlin Kyndiah teaches Biochemistry at St. Edmund’s College, Shillong. Known for his insightful writing he also is the General Secretary of Sein Raij Niamtre Shillong

Kumba la btah ïa nga ban batai ïa ka jingmut jong ka phang ‘Ka Niam ka lynti ka jingim hok’ nga sngewdei ban batai shuwa ïa ka jingmut jong ka kyntien ‘Niam’ lane ha ka ktien nongwei ‘religion’. Ki jingbatai ïa ka kyntien niam ne religion ki long kiba ïar bad ki don da ki spah ki hajar ki jingbtai ïa ka jingmut jong ki. Hynrei mynta ha ine i jingthoh ba lyngkot ngin ïa peit ïa ki katto katne ki jingbatai. Ngan batai ïa ka jingmut niam ne religion ha ki lai tylli ki concept: Western concept, Hindu concept bad Hynniewtrep concept. Ha ka Western concept, don shibun ki jingbatai ïa ka jingmut ka kyntien ‘religion’. Ha ki kyntien u Edward Burnett Tylor, la batai, relgions is ‘the belief in spiritual beings’. U I S Markham u ong, ‘a religion is a way of life’. Ha ka Hindu concept, ïa ka kyntien niam ne religion la tip dharma kaba mut ‘one righteous duty’ lane ‘to sustain or nurture a particular way of life’. Katkum kane kine ki jingbatai, ki paw ba ha ka Western concept, ka niam ka dei ka jingithuh jong u khun bynriew ïa ki bor kiba sha lyndet kiba ki khmat briew kim lah ban ïohi. Ka niam ka wanrah ïa ka jingiadei bad kita ki bor kiba sha lyndet. Baroh ar, Western concept bad Hindu concept ki batai ba ka niam ka dei ka lynti jong ka jingim jong uwei pa uwei u briew. Ha ka ktien phareng ki ong, ‘religious belief have always been intertwined with human life’ lane ‘religion is a phenomenon which controls the attitude of each individual towards life.’
Ha ngi ki pateng u hynniewtrep u niaw wasa, ngi ngeit ba ka niam ka wanrah ïa ka jingïajan hapdeng ‘U Briew’ bad ‘U Blei’. Ïa kane ka jingïajan ngi lah ban ïoh lyngba ‘Ka Nia’ bad ‘Ka Jutang’ (Reason and Covenant). Hajrong kine ar ngi tei bad pynshong nongrim ïa ka niam. Ngi ngeit ba ngi baroh ngi dei ki jong U Trai Nongbuh Nongthaw bad ka jaka shongneh jong ngi ka dei ryngkat bad U Blei ha Sorkep. Haba ngi wan shong wan sah sha pyrthei ka don ka Jutang bad u Trai Nongbuh Nongthaw ba ngin im hok bad kamai ïa ka hok.
Ha ngi ki pateng u niaw wasa ngi ngeit ba ïa ka Niamtre Niam Khasi la pynshong nongrim na ki hukum – ki hukum Blei bad kine ki hukum ki wan ha u niaw wasa lyngba U Woh Lakriah, u shakri U Tre Kirot u ba ïalam ïa u niaw wasa sha ka jingthmu U Tre Kirot. Ki hukum kiba U Blei Nongbuh Nongthaw u la hukum ïa ngi ba ngin bud ngin ksoh, ki long: Tip briew tip blei bad Kamai ïa ka hok. Dei hajrong kine ki hukum u hynniewtrep niaw wasa u saiñdur ïa ka lynti ka jingim kaba hok bad ka ba khuid ba suba na ka bynta ban ïoh ïa ka lynti ka jingim kaba suk ha pyrthei shong basa. Kumta ha ka jingngeit niam jong ngi, ngi ngeit ba ngi dei ban im hok namar ba ngi hap ban shah bishar hadien ba ngi khlad nangne na pyrthei shong basa. Ngi dei ban ngeit skhem ha ka niam tipbriew tipblei, ka niam kaba ïalam lynti ïa ka jingim ba man ka sngi ka jong ngi, ka niam kaba hikai ïa ngi ban tipkur tipkha, tip kynsai tip pangrai bad ban burom para briew. Kane ka dei kawei ka bynta ba kongsan ha ka jingim jong ngi, kata, ‘Ka Tipbriew’. ‘Ka Tipblei’ pat ka hikai ïa ngi ïa ki aiñ blei, la ha ka kha ka pun, shongkha shongman, ka iap ka sa. Kine ki dei ki lai bynta kiba ngi ïa kynduh ha ka jingim jong ngi bad kiba ngi dei ban tip ïa ki hukum ki adong blei ha por ba ngi pyndep ïa ki kam niam kam rukom.
Ka Tipblei ka hikai ïa ngi ïa ki aiñ blei ha ka shongkha shongman, naba ka long ka sang ka ma ban poikha shikur shijait ne shipara namar ba ka long ka laisnem laibnai. La kane ka jing hikai jong ka niam jongngi ngi Iah ruh ban iohi ha ka parom Krem Lamet Krem Latang.
Kine ki dei ki hukum bad adong kiba ngi hap ban pyndep ha ka jingim jong ngi kum ki briew la ha iing ha sem ne ha ka imlang sahlang. Dei halor kine ki hukum ki adong ba u hynniewtrep u saiñdur ïa ka lynti jong ka jingim katba u dang im ha ka nongrim jong ka hok bad ban kamai ïa ka hok.
Haba phai pat sha kane ka hukum adong Blei, ban kamai ïa ka hok, nga sngewdei ban pynkynmaw ïa kine ki kyntien ha ka drama ba thoh da u Ma P Katphoh. Ha kane ka drama ka kurim ka pyni ïa ka jingdom ïa la u tnga jongka namar ba um treh ban shim ïa ka pisa kaba ki lap ba don ba tep ha trai jong u diengsoh ha kper jong ki. Une u kpa u ong kumne, “Kim dei ki jong nga, te kmie kynrad, sang iap ban leit shim ïa ka jong kiwei; ym bit ban bam pap da ka umsyep ka kamai jong kiwei. Lada mon U Blei, un pyndap hi ïa ki jingdonkam jong nga.”
Kine ki kyntien ki batai shai ba kum ki briew kiba bat hukum U Blei, kiba long ka niam ïa ngi, ka long pop ban tuh lane ban shim na ka umsyep jong kiwei.
Lada ngi phai sha ka parom jong U Woh Lakriah, u shakri U Tre Kirot ba ïalam lynti ïa u niaw wasa sha ka jingthmu jong U Tre Kirot ngi shem ïa kine ki kyntien. Ong U Tre Kirot ïa U Woh Lakriah, ‘I leh tuh mi’. ‘Yowni uwa datuh mi lada kyrkhu o ya me, u soohthied u hajrong mootha, katwa ya uwa nga da tim, ham pyntngit cheitai i thaw iwa nga da kyrkhu ya me’. Na kine ki kyntien ka pynpaw shai ba baroh ki jingdonkam jong ngi ki briew donkam ïa ka jingkyrkhu U Blei Nongbuh Nongthaw.
Haba ïadei bad kane ka hukum, kaba dei ka jinghikai niam ban kamai ïa ka hok, katkum ba long hi mynta, don u dak jingkylli ba heh, ym tang ïa kito kiba ngeit sha kiwei pat ki niam, hynrei wat hapeng jong ngi kiba kam ba ngi im haka niam tipbriew tipblei.
Ngi la biang lut nadong shadong ki jinghikai niam, ki pharsi niam kiba ngi nud ban ong ba ka Niamtre Niam Khasi (tribal religion) ka ïa ryngkat dor bad kita ki organised religion kiba la klet ba u khun bynriew ha ka por ba u wan ban shong ban sah nyngkong ha pyrthei u im bad ngeit nyngkong ha ka niam tynrai ne tribal religion. Kane ka long katkum ka jingbatai ki stad anthropologists. Mynta ka shong hanga haphi ban kunai ïa ki jinghikai ka niam tipbriew tipblei. Ym sngew donkam shuh ba ngin wad da kawei pat namar ba niam hi ka dei la lynti jingim hok bad dei kane ka lynti ka ban pynpoi ïa ngi sha U Blei Nongbuh Nongthaw. Ong ki kyntien,
“All rivers lead to the same ocean, therefore, all religion are the same” Khatduh iawai, nga duwai ïa u Blei nongbuh nongthaw, ba un pyndap da ka mynsiem ban ieit bad skhem ha la ka jong ka tynrai – ha ka niam tipbriew tipblei.

Dr Omarlin Kyndiah: Associate Professor and HoD of Biochemistry in St. Edmund’s College. Has contributed write up in various journals and newspaper on topic of art, culture and religious of the indigenous Khasi Jaintia tribe. Was the General Secretary of Sein Raij Niamtre, Shillong – the congregation of indigenous faith, Niamtre.

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