INTRODUCTIONTO

KHASI ETHICS

-

DR. BARNES L. MAWRIE SDB

Introduction toKHASI ETHICS

Dr. Barnes L. Mawrie, SDB

DBCIC PublicationsShillong 793 008

2005

-© DBCIC Publications, Shillong, 2005

Published by

ISBN 81c85408-00- 35

DBCIC, Mawlai-ShillongI

Library of Congress Cataloguing-in-Publication Data:

Introduction to Khasi Ethics

By Bames L Mawrie, SDB1. Ethics2. Narrative ethics3. Folktales4. Khasi great commandI!1ents5. Evolution of Khasi morality

Cover Author

Layout Author

Plinting: Kamla Art Press, Shillong

Price : 120/- ($ 5.00)

DEDICATION·

This book is dedicated to theloving memory of Fr. ConstantineVendrame SDB, a Missionary wholoved the Khasi people and gave

his life for them

III

PREFACEIV

Ethics plays an important role in the life and history ofevery people. It shapes their minds and hearts and ensures thecontinuity of a civilization. Man is a moral being and thereforehe is governed by moral laws in his personal and social life.Because he is also a relational being, he is also guided in hisrelationship with others by these rules of ethics. Ethics makessocial life possible and gives integrity to a person in hislherpersonal life.

The Khasis as a group of people possess a very soundethics. They are governed by a great sense of justice andrighteousness. The Khasis believe that it was in the SecondDivine Assembly iDurbar-blei baar) that God assigned to themthe moral code of conduct. Khasi Ethics has been preservedthrough oral tradition in the form of narratives which havepassed on from one generation to the next. Until today nocomplete study has been made on the theme of Khasi Ethics.We find sporadic references to it in many writings of Khasischolars like H. O. Mawrie, R. T. Rymbai and others. In mostof these writings Khasi Ethics is never treated in a systematicor organic manner. Comparatively, Ethics is still an unexploredsubject in Khasi literature. It is this realization that has promptedme to undertake a more thorough study of this subject.

Right at the start of this book I would like to place onrecord my gratitude to my family members for encouraging methroughout this project. I am also indebted to Fr. Shaji JosephPuykunnel SDB for taking the trouble to go through themanuscripts and polishing the language. My special words ofgratitude to the Don Bosco Centre for Indigenous Cultures

v

(DBCIC) and to the Director for helping me bring this workto a realization. My heartfelt thanks to Rev. Fr. Peter SchiavonSDB for his encouragement and help in this undertaking. Finally,I express my thanks to all the staff and students of SacredHeart Theological College, Mawlai, who have always been asource of encouragement and inspiration for me all throughoutthis undertaking. May God bless each one of them.

DBCICNovember 2005

Bames L. Mawrie SDB

VI

Aiii-briew

Ahimsa

Akor

Daiii kuna

Diengiei

Diengsning

Dkhar

Duitara

Durbar

Durbar-blei

GLOSSARYThis refers to laws formulated by menas distinguished from natural laws orGod given laws.This is a popular Hindu and Buddhistteaching on non violence to any livingcreature.The Khasi term for good manners andright conduct in human relationship.A fine (in cash or in kind) levied onthe offenders of the law.A legendary tree which is said to havegrown up on Diengiei peak north ofShillong city.A sacred tree among the Khasis. Itstands for righteousness and is usedin every Khasi altar at the time ofsacrifice.A Khasi term for non Khasis. It isusually used to refer to people fromthe plains.A Khasi string musical instrumentwhich is made of hollowed wood andleather strings. It is one of the mostpopular Khasi instruments.A Khasi political assembly where legalcases are brought forward andimportant issues are discussed. It hasfull juridical powers.This is a divine assembly which theKhasis believe to have taken place inthe past. There were four suchassemblies. Each assembly marked animportant era in Khasi history.

Vll

lawbei

Kiii

She is the ancestress of the clan andis very much revered by the membersof the clan.This is the house of the queen motherand is considered a sacred place. Itis constructed without using any metal.It is here that anual sacrifices takeplace.This refers to a Khasi clan usuallysignified by a particular surname.A name of the ancestors of the Khasiswho are said to have been put by Godon Sohpet Bneng and the areas aroundit.This stands for the ideal religious andmoral value that every Khasi strivesto achieve in life.It is an unforgi vable crime and callsfor extreme punishments. Incest is onesuch crime.The youngest daughter of the family.She is the guardian of ancestralproperty and wields tremendous powerin the clan.Folk tales and legends which containsome important messages in them.The eldest brother of the family. Heis considered as the enforcer of moraleducation and has the final word inany decision affecting the clan.It refers to a clan. Among the Khasisthere are hundreds of such kurs. Eachkur traces its origin from a commonancestress.

ling sad

Jait

Hynhiew-trep

Ka Hok

Ka Sang

Khatduh

Khanatang

Kur

Vlll

Law kyntang Sacred groves which are consideredsacred among the Khasis. People areforbidden from doing anythinguntoward in such places.

Lyngdoh It means priest. There are two typesof lyngdoh. One is a ritual priestwhile the second is an administrativepriest who is like a small chief in apolitical unit.

Moksa State of bliss or heaven for theHindus.

Nirvana Heaven or state of liberation from alldesires for the Buddhists.

Nongai-ksuid An evil person who has the power tocause someone to be possessed by anevil spirit.

Nongpyrta A village official whose duty is toannounce to the people about someimportant events concerning the wholevillage.

Phawar This is a Khasi form of couplets whichare commonly used in some religiousand non religious celebrations.

Rangbah kur The eldest or most prominent malemember of the whole clan who hasexceptional authority over themembers of the clan.

Rangbah. shnong A village headman. He has legislative,judicial and moral authority over thepeople in his village.

Saiphla A witness in a legal case broughtbefore the durbar who is supposedto tell the truth.

Seng Rympei Thymmai A new movement among the Khasis. trying to bring a change from matrilinyto patriliny.

Syiem

Tipbriew tipblei

U Thawlang

U Suitnia

Tait kur

Thlen

Tyrut

Yung-blai

IX

A king or a Chief who has authorityover a big region. He has legislative,judicial and moral powers over hispeople.This is one of the great Khasicommandments. It is equivalent to theChristian commandment of "love Godand love your neighbour"Ancestor or the progenitor of the clan.He is also revered and at timespacified by the members of the clanthrough offerings and prayers.One of the three ancestors. He is theeldest son of the two and is reveredas the first kiii (maternal uncle) ofthe whole clan.It means to be excomunicated fromthe clan. This is the worst punishmenta person could incur in Khasi society.A snake demon who is pacified withhuman blood and in turn makes peoplerich. This snake worship is theinfluence of Saivism from the plains.This can be translated as an evil poweroperating in a person or thing after aparticular mishap by which theybecome victims of continous mishaps.This is a Pnar word meaning houseof God. It refers to the house of thelast daughter of the clan. It isconsidered so because this is theancestral home where rites are to beperformed regularly.

x

TABLE OF CONTENTS

DEDICATION

PREFACE

GLOSSARY

INTRODUCTION

III

IV

vi

3.1 Rules Governing the Management of Properties 303.2. Marriage and divorce 343.3. Ka Sang and Taboos among the Khasis 383.4. The Ultimate Moral Sanction 413.5. Altruistic Ethical Life 42

Chapter 1 - WHAT IS ETHICS 5

1.1 Nature of Ethics 61.2 Ethics: Its role in society 91.3 Ethics and Religion 111.4 The Hyniiiew-trep (Seven-Huts) Society 12

Chapter 2 - ETHICS AND KHASI RELIGION 17

2.1. The Khasi Great Commandment 192.1.1. Tiphok-tipsot (To know what is right and just) 222.1.2. Tipbriew-tipblei (Know man and know God) 222.1.3. Tipkur-tipkha (To know maternal and paternal

relationship 242.1.4. Tip burom tip akor (Know the etiquettes of life) 252.2. Role of Customs and Traditions in Morality 26

Chapter 3 - PERSONAL ETHICS AMONG THE KHASIS 30

Xl

Chapter 4 - SOCIAL ETHICS: POLITICAL ANDJUDICIAL SYSTEM 46

4.1. Administrative Organization of Khasi States 464.2. Khasi Durbars and their Role in Society 474.3. Moral dimension in Khasi judgement 494.4. Rewards and Punishments 51

Chapter 5 - NARRATIVE IN KHASI ETHICS 56

5.1. Narrati ve Ethics among the Khasis 575.2. Khanatang: Vehicle of Moral Instruction 585.2.1. Moral lessons on Conjugal Life 595.2.2. Moral lessons concerning incest 615.2.3. Moral lessons on obedience 625.2.4. Moral lesson on the evil of telling lies 655.2.5. Moral lesson the beauty of true friendship 665.3. Role of the elders in Khasi Narrative Ethics 67

Chapter 6 - ETHICAL DIMENSION OF THEKHASI IDIOMS 70

6.1. Ethical Norms regarding good parenthood. 706.2. Norms towards being responsible children 716.3. General Norms of Conduct 716.4. The relevance of such idioms 736.5. Ki Jingsneng tymmen (Admonition of the elders) 746.6. Traditional forum for moral education 75

Chapter 7 - THE ROLE OF NATURE IN KHASIETHICAL LIFE 77

7.1. Nature as theme in Khasi moral stories 777.2. Nature as the ultimate judge 787.2.1. Ordeal by a ;.vater Gourd (U Klollg) 797.2.2. Ordeal by Water Diving (la ngam-um) 79

Xll

7.2.3. Ordeal by Fire (Ryngkoh ding)7.3. Retribution by Mother Nature

8081

Chapter 8 - EVOLUTION OF MORALITY INKHASI SOCIETY 83

8.1. Shift of authority pole8.2. Loss of Traditional Moral authority8.3. Changes arising from an encounter with

Western culture8.4. Christianity as the transforming agent

8484

8789

CONCLUSION

BIBLIOGRAPHY

9498

INTRODUCTION

Human beings are social and moral beings. They livein communities and are governed by a set of ethical norms ofconduct. In every society both personal and social ethics in-fluence a person in his or her decisions and behaviour. Ethicsis concerned with "good" and "bad''-, "right" and "wrong:'actions and behaviours which in turn determine the quality ofhuman relationship in society. Ethics is an immediate con-cern of human beings and permeates the whole life of an indi-vidual person.

This book is intended to give an over-all view of theKhasi ethical life. Therefore, an attempt is made to touch uponevery aspect of life where morality is concerned, viz., per-sonal and social. Since the Khasis have a strong sense of thekur, there is an elaborate discussion on social ethics. The wholediscussion on the moral conduct of the Khasis is based en-tirely on their traditional belief and customs; and tradition isa strong point among tribal people. It is the scope of this workto provide the fundamental aspects regarding Khasi Ethics.As the title of the book indicates, it is intended to introducethe readers to the vast meaning and nature of Khasi Ethics.

The methodology followed in this study is an analyti-cal-folkloristic method combined with a hermeneutical ap-proach. By analyzing the moral stories and folktales of theKhasis we have come to certain conclusions concerning theirmoral life and ethical system. This method is in keeping withthe Narrative Ethics which bases itself on stories and folktales.The hermeneutical method is employed to bring out the mean-

2 Introduction to Khasi Ethics

ing and significance of these narratives. Hermeneutics alsohelps us to come to certain important conclusions regardingthe ethical system of the Khasis.

The whole book is divided into eight chapters. Chap-ter one is on What is Ethics. To speak so much about Ethicswithout the prior knowledge of what Ethics is or what is itsscope, would be too unsystematic an approach. Therefore, inthe first chapter a brief discussion on the scope and nature ofEthics is provided. Ethics is closely linked with society, there-fore a discussion on the Hyniiiew-trep society (the Khasis) isincluded here.

Chapter two is on the theme Ethics and Khasi Reli-gion. This chapter elaborates the great commandment amongthe Khasis concerning righteous living and also the four as-sociate commandments based on this. These commandmentsare religious as well as ethical norms of life. For the KhasisEthics and religion are bound together. One cannot separatethe two without harming the whole structure. These command-ments form the basis of Khasi Ethics and Religion.

Chapter three speaks of the Personal Ethics amongthe Khasis. This chapter discusses the personal aspects of theKhasis especially with respect to their conjugal life and ad-ministration of their family property. The chapter also dealswith moral norms concerning marriage and divorce and alsoelaborates the concept of ka sang (taboos) found among theKhasis.

Chapter four dwells on the Social Ethics of the Khasis:The Political and Judicial System. This chapter first of alldescribes the Khasi political organization responsible for themaintenance of moral discipline among the people. This isfollowed by an elaborate description of the Khasi judgement

Introduction 3

and all the moral implications in it. The chapter also dealswith the traditional punishments meted out to the offendersof the laws.

Chapter five dwells on the Narrative in Khasi Ethics.It brings out the power and relevance of narratives in KhasiEthics. The chapter studies Narrative Ethics as the form ofethics that is prevalent among the Khasis who have a longhistory of oral tradition.

In Chapter six focus is made on the Ethical Dimen-sion of the Khasi Idioms. These are studied in the light of thenarrati ve tradition among the Khasis. A close analysis of theseidioms and ki ktien tymmen (wise sayings) clearly indicatesthat they are primarily intended to carry moral lessons forwhoever listens to them.

Chapter seven on the other hand describes Nature asthe Source of Khasi Ethical Norms. It is from nature that theKhasis derive their tales and stories. Nature on her part dis-penses justice to one and all.

Chapter eight is a critical evaluation of the contempo-rary situation in the light of the changes and Evolution ofMorality in Khasi Society. This chapter examines the influ-ence of western culture and of Christianity on Khasi morallife in general leading to some changes both positive and nega-tive.

Ethics is such a vast subject that it is impossible totreat Khasi Ethics in its entirety. This topic is scantily ex-plored in Khasi literature, and therefore there is scanty mate-rial for reference. There is still a lot of possibilities to researchon this particular area. This book deals only with the maintenets of Khasi Ethics and hopefully anyone who reads throughit, will get a satisfactory idea of the moral life of the Khasis.

·4 Introduction to Khasi Ethics

This short essay is meant to serve as an eye opener tomany other people who may be still ignorant about the Khasistyle of life. Above all, it is evident that there are many valu-able things in Khasi Ethics that ought to be shared by all. It isthe objective of this book to create an awareness among theKhasi people about the richness and value of their moral tra-dition which if we are not careful, we may lose them in thecourse of time.

ABOUT THIS BOOK

Introduction to Kbasi Ethics is a descrip-.tion of the moral life of the Khasi people,their ethical code of conduct and the fun-damental moral norms that regulate theirday to day existence. The Khasis have avery profound ethics which is based on

their religious convictions. The ethical tra-dition ofthe Khasis is chiefly oral and for

this reason they possess a large number ofkhanatangs, paroms, puTiskams (legends

and folktales) which have come down to usthrough this oral tradition. The Book is

divided into eight chapters which highlightthe following aspects:

• It explains the fundamental nature ofEthics in a brief and concise manner andalso explains how Khasi Ethics and Reli-

gion are closely connected and theyinfluence each other.

• Throws light on the important aspects ofKhasi Ethics. It describes elaborately thenature"ofKhasi Personal Ethics and the

concept of Kur an ur moraIi;;;ty;'.~;""---..1

• It speaks in detail of the Khasi SocialEthics emphasizing the communitariancharacte of Khasi society. It shows how

the sense of Common well being and altru-ism permeate the day to day life of a Khasi.

• It describes how Khasi Ethics is Narrativein its character and concrete examples of

Narrative Etnlcs are given to supportthis statement.

• The Book also speaks of the evolvingaspects of Khasi Ethical life. The onset of

western civilization, the advent of Christia-nity and the encounter with other cultureshave brought about a lot of transformationin Khasi ethical norms. Both the positiveand negative aspects are discussed here.The Book is the first one to deal on thetopic of Khasi Ethics in greater details.

Therefore it is envisaged as a useful sourceof information for further study

and research.

ISBN 81-85408-00-35

ABOUT THE AUTHOR

Dr. Bames L. Mawrie SDB, is a Khasihailing from Shillong.

He holds a doctorate in Catecheticsfrom the Salesian

Pontifical University (Rome), a B.Ed .degree from NEHU and an

M.Ed. from Kamraj University.He is currently

pursuing a doctoral research inAnthropology at NEHU.

At present he functions as a Readerand the Vice President of Sacred

Heart Theological College and theAsst. Director of the Don Bosco Centre

for IndigenousCultures (DBCIC), Mawlai.

He has to his credit many articles insome scholarly reviews and journals

and is the author ofThe Khasis and Their

Natural Environment published in 2001now running into the second edition.

Price - Rs. 120/- ($ 5.00)