The Khasi Resurgence of the 19th and 20th century Some Reflections

When we speak of resurgence, we often associate it with the intellectual, cultural revival of the 15^th,16^th 17^th century Europe. While this revival movement in Europe marked a transition from the medieval to the modern age, India in the 19^th century too witnessed a social, cultural and intellectual awakening which eventually transformed Indian society. By the second half of the 19^th century, India witnessed the growth of a political consciousness which resulted in the emergence of the national movement for liberating the country. K. N. Pannikar noted that “Indian society witnessed the emergence of the consciousness about the cultural ideological implications of colonialism. Since the destruction or denigration of indigenous culture was integral to the method of domination and control…the initial expression of the struggle against alien domination manifested itself in the realms of culture. The intellectual quest to realize the potential inherent in traditional culture was part of this struggle”. In the 19^th century a large number of national literatures made their appearance which revolutionized the way of thinking of the Indian people. The Indian press played a vital role in the awakening of the country.

The Khasi Jaintia Hills:

In the context of the Khasi Jaintia Hills, the establishment of British paramountcy over the hills also witnessed the advent of Christian missionaries to the Khasi hills. In the matter of language and progress of education among the people, the work of the missionaries has been responsible for changing the Khasis. Thomas Jones, a Welsh Presbyterian missionary introduced the Roman script to the Khasi language. A written language provided the basis for the growth and development of Khasi language and literature. Moreover, the appearance of this written script became a catalyst to the preservation of the traditional oral Khasi literature, which is rich in myth, legends and fables. The opening of schools by the missionaries and the ensuing translation of western literary works brought about a great transformation on the indigenous life and culture of the hill people. Education, language and literature were the handiwork of the missionaries.

It maybe mentioned that like in other parts of India, the introduction of western education and culture initially led to a partial leaning towards Christianity. The educated elites became the carriers of the new cultural taste and habits. Though the new intelligentsia initially faced an identity crisis, they soon realized the challenges of colonialism. The Khasis always refer to their land as ‘Ka Ri Um Snam’ or land where blood was shed. Through this perhaps we can assume that they had to defend their land with their blood or that they had acquired it through blood shed. Whatever the situation might have been, the Khasis in their present habitat were able to maintain their independence and way of life till the coming of the British. They are among the few matrilineal societies that exist in India today. Though they do not possess any written record, the Khasis were able to maintain their cultural tradition with a unique political system which is strongly democratic till their subjugation by the British. The early manifestation of a sense of consciousness among the Khasis for a resurgence movement was not in politics, but rather its initial expression can be seen in the realms of literature and culture.

Beginning of the movement…

In the year 1888 S.M. Amjad Ali published a collection of poems entitled “Ka Myntoi ne ka Kot Boit”. Though a non Khasi, Ali who grew up in Shillong and his long association with the Khasis made him fluent in the Khasi language. British imperialism and his experiences while growing up in Shillong were the main inspiration behind his work of poetry where he talks about the Khasi cultural dance, Khasi tradition and also called on the Khasis to rise and take control of their administration. According to R.S. Lyngdoh it was the publication of this book that roused the Khasi intellect to preserve in writing the practices and way of life of the Khasi people. The giant and pioneers of Khasi literature between 1888-1910 included U Jeebon Roy Mairom, U Rabon Sing Kharsuka, U Radhon Sing Berry Kharwanlang, U Rev. Morkha Joseph Khain, U Nelson jaid Dkhar, U Sib Charan Roy Kharsawian and U Babu Hormu Rai Diengdoh.

With the new tools acquired through western influences and western ideas, growth of local literature and scholarship began to take place. The second half of the 19^th century witnessed the emergence of a number of Khasi vernacular literary works. Khasi vernacular newspapers, and journals like ‘U Nongkit Khubor’ (the messenger) 1889, ‘U Khasi Mynta’ (Khasi today) 1896 and ‘Ka Pateng Khristan’ (generation of Christians) 1896, to mention a few were widely circulated in the Khasi hills. It may be mention here that most of the articles and write ups in these papers were strongly influenced by ‘nativism’. For instance, U Nongkit Khubor (the messenger) which was edited and published by William Williams, a British Christian missionary, carried articles by Khasi writers such as Rabon Sing Kharsuka who wrote on the Khasi religion, Ka Niam Khasi. Similarly, Ka Pateng Khristan (generation of Christians) which was a religious paper, in 1902 carried an article on the election of the Syiem(chief) of Hima Sohra. This is an indication of a growing political and cultural consciousness among the people.

The literary culture accelerated due the access to print technology which was first initiated by Jeebon Roy. He established the Ri Khasi Press at Umsohsun in March 1896. This press which functions till date was the first of its kind in Shillong to be started by a private individual.  Besides translating a number of Indian classics to Khasi, Jeebon Roy who was conscious of the cultural situation endangered by colonialism began to write books to acquaint the people with their own history and tradition. He published a history of India in Khasi. In 1897 Jeebon Roy published ‘Ka Niam jong ki Khasi’, a work which provides information about the indigenous religious rites, culture etc. He also brought out ‘U Wei U Blei’ (about one God). As a protagonist of indigenous faith and preservation of the Khasi culture, Jeebon Roy felt the need to bind the people together on a strong cultural platform. This culminated in the formation of Ka Seng Khasi on 23^rd November 1899, whose objectives is to preserve the social, cultural and traditional structure of the Khasis based on the fundamental principles, thought and philosophy laid down by the forefathers.

Another great pillar in the Khasi intellectual world of the 19^th century was U Rabon Sing Kharsuka. Educated at the Welsh Mission school at Nongsawlia, Rabon Sing converted to Christianity and was an active Christian. He resigned from a government job to serve as a primary school teacher at the Welsh Mission school at Mawmluh at a much lower salary. While serving in the mission school, Rabon Sing was concerned with the attitude of the traditional Khasi believers of Mawmluh who held the notion that conversion to Christianity means complete alienation of ones own culture. Rabon Sing felt that there was no reason why a convert should renounce his or her traditional culture. Like the intellectuals of the 19^th century India, Rabon Sing became a mixture of the East and the West, with thoughts and approaches to life with ideas more inclined to the West but with the traditional moorings clinging on. The contradiction, ambiguities and uncertainties in the social and cultural life arising out of the hegemonizing colonial culture and the contending traditional culture are clearly reflected in his works. Rabon Sing wrote articles to encourage Christian converts not to renounce traditional values and traditional knowledge. The first exhibit of such expression appeared in a monthly ‘U Nongkit Khubor’ (the messenger). His article entitled ‘Ka Jingkyndiah Sang’ which appeared in the paper was serialized. The themes of his writings concentrate on the mourning over the neglect of the old values. In his quest at religious revival and glorification, he went into an intellectual enquiry into the past embracing almost every field of social and cultural endeavor.

In 1891 Rev Mokha Joseph khain wrote the first Khasi poetry “Sierlapalang” (the stag). This poem highlights the different era of Khasi Hills. An era when the Khasi lived independently and an era which marks the coming of outsiders to the Khasi Hills.  

The threat which the Khasis felt against colonialism, the cultural concern, the intellectual and resurgence wave which started in the 19^th century was carried over to the 20^th century. U Soso Tham (1873-1940) who is considered the greatest poets of the Khasis wrote pieces of poetry which aimed at reawakening his fellowmen. Through his sharp poetic lines Tham reflected his contempt towards the “new” cultural situation where the Khasis were just blindly accepting the supremacy of alien culture and relegating tradition to the background. The verses from his work ‘Ki Sngi Barim U Hynniew Trep’(the olden days of the seven huts) published in 1936 are still being popularly quoted till date. His works were a manifestation of a quest for a social and political order different from the hegemonic ideal represented by colonial rule.

The later part of the 19^th century and the first quarter of the 20^th century was an age of crisis for the Khasi people. Literary, socio-cultural or political, there were attacks all round. The rising intelligentsia saw the threat of foreign domination and trough their writings began to mould the opinion of the Khasi society. In fact during this period concerted efforts were made by Khasi intelligentsia to foster the feeling of solidarity through their writings. A sense of political consciousness emerged among the Khasi, a consciousness which will go a long way in uniting the Khasi as a community. Like any dynamic society, the Khasi society today is encountering a number of changes. While the customs or practices maybe bombarded by foreign influences and every time the society stands at crossroads, the literary works of the resurgence movement of the 19^th and early 20^th century keeps alive the spirit of the people.   

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