Interpreting the North-East: An Attempt to Analyze and Explore the Cultural Contexts of Select Khasi Folktales.

Project Report Submitted to St. Albert’s College (Autonomous), Ernakulam in Partial Recognition of the Requirements for the Award of Degree of Bachelor of Arts in English Language and Literature. Submitted By Evan Emdor Syngkon.

Synopsis

The aim of this research work is to study the importance of nature and the unique concept of motherhood in relation to nature in the Khasi culture. Like other northeast Indian tribes, Khasi tribe in Meghalaya exhibit unique traditions as compared to the rest of mainland India. Nature plays a significant role in the Khasi rituals. A general description about the Khasi tribe would be explained in the introductory chapter and in the second chapter the folktales would be analyzed accordingly followed by another main chapter which would speak about the concept of motherhood and its relationship with nature.

Long Story Short

Introduction

The Khasi tribe is one of the dominant tribes in the state of Meghalaya in North-East India. The land of the Khasi people is also known as the land of ‘Ki khun u hynniew trep hynniew skum’. Ki khun u hynniew trep hynniew skum literally means seven huts. The seven huts refer to Khynriam, Pnar, Bhoi, War, Lyngam and Diko.

Khasi written literature has emerged with the coming of Christianity to the Khasi hills. It should be noted that the written Khasi language too is developing as the result of the early missionaries who studied and translate the Bible into Khasi. Dr. H. Bareh also notes that

“The Bible had laid down the basis of Khasi Literature which ranks as one of the largest volume. Many writers later on have sought the light from the Bible in respect of the themes as well as to the literary style and composition.”

With the emergence of the written Khasi written language various folktales, folklores too came into being in the Khasi Literature. The Khasi traditional folktales represent various contemporary issues which have been tackled by Rabon Sing, K.S. Nongkynrih, Soso Tham, H.Mylliemngap, Jerome Diengdoh, E.W. Dkhar, Nobait Swer, J.Seraiah Tham, E.W. Dkhar, B.R. Kharlukhi and many others.

The project attempts to explore the nuances of select Khasi folktales followed by a critical study. The project analyses Khasi folktales in order to understand the importance of Nature and the significance of the concept of motherhood in their culture. The Goddess who came to live with Mankind (A Legend of the Shillong Peak), The Goddesses Ka Ngot and Ka Iam (A Legend of Shillong Peak), The Leap of Ka Likai and _Hunting of the Stag Lapalang _are the four folk tales selected for this study. The Goddess who came to live with Mankind and The Goddesses Ka Ngot and Ka Iam are two folktales that speak about various Khasi deities and how they are closely related to nature. The Leap of Ka Likai and Hunting of the Stag Lapalang are folktales that represent the relationship between motherhood and nature in the Khasi culture. The project attempts to delve on the proximity between nature and culture represented through the Khasi folktales.

Introduction to the concept of a deity

A vast majority of tribal societies fear natural calamities and attributes the cause to some supernatural forces. Since ancient times there existed a kind of worship or reverence to a certain deity, so as to protect the community from any of the hurdles, calamities or plagues. Depending upon the nature and culture of a particular community a separate or unique deity is worshipped. In Evil Revisited: Responses and Reconsiderations, David Ray Griffin defined deity at two levels from a sociological point of view.

At the first level, I accept the purely formal definition that deity refers to the greater than which nothing can be thought and that which is alone worthy of worship. At the second level which adds some substantive content while remaining highly generic, deity refers to the supreme power that is nonderivative and ultimately most effective I use the expression “the Holy power” to refer to this definition of that which is worthy of worship

In the “Key Nature Goddesses From Around the World Worshipped as Deities of Earth, Sky, Water and More, Jone Johnson states that “In many ancient religions, deities are associated with forces of nature. Many cultures associate goddesses with natural phenomena such as fertility, the harvest, rivers, mountains, animals, and the earth itself” (Lewis np). Nature and deity has been closely related to each other, it is by the nature and surroundings that people come together to form groups in order to pray or worship certain deities. For example, Artume, a huntress goddess and the goddess of animals in the Etruscan culture, Adgilis Deda a Georgian goddess associated with mountains, Virgin Mary, Maria Cacao ; a Philippine goddess of mountains particularly Mount Lantoy in Philippines. (Lewis np).Similarly Khasi culture also has deities which are very close to mother earth or nature. Various myths and traditional folklore will tell us how nature plays an important role in the Khasi culture as a whole. And unto this day nature is in tune with the lifestyle of the Khasis.

Introduction to Khasi deity and nature

The Khasis consider nature as a method to worship and revere gods, goddesses and deities. Myths and legends play a major role in the faith of the Khasis and nature is an indispensible part. As H.O Mawrie in The Khasi Milieu argues that the Khasis have “A rather vague cult of spirits supposed to live in trees, mountains, peak etc. Every tree, every river, lake, and indeed, almost every natural object is supposed… to be inhabited by divinity”. This implies the significant role that nature plays in the Khasi faith, belief and worship. There are also some references which tell that how nature is linked to the Khasi beliefs and rituals like Chakravorty, in her article, “Khasi society and its pagan resemblance”, says that,

Nature plays an important role in what the Khasis believe and worship. It is in nature that they find ways to revere different types of deities. The Sacred Groves, home to a protective deity called U Ryngkew U Basa, revered by the Chiefs and Elders of the village to protect it from all kinds of harms, is a fine example of their religious beliefs being associated with nature… these sacred groves are considered sacred to the Khasi culture as every village or hima is identified by the Sacred Groves or Law Kyntang (np).

In Early Eco-Philosophers Among the Tribal People: Letter from India Henry Skolimowski says that,

The Khasi do not have temples as we know them. For them the whole of nature is a temple; and they worship trees, groves, forests and rivers as deities, or as the places which God resides. Because of their strong beliefs in the sanctity of nature, the highest peaks of the Khasi land has been saved from the axe. (1)

The multidimensional manner in which the Khasi people holistically integrate nature into the cultural, political and economic dimensions of their society could not be undermined. This study will make an attempt on how nature and deity are related to the cultural and political life of the Khasis.

Nature and Deity in the culture of the Khasi through the folktales

In the first folktale The Goddess who came to live with Mankind (A Legend of the Shillong Peak) the mountain or god Shillong is perhaps the significant deity that the Khasis have. Altars and rituals were offered to please the god. In times of pains and calamities the god Shillong renders his help. The deity was regarded as a kind and gentle being, patient with the attitude of mankind. Everyone was allowed to hunt in his forest with no disturbance by dangers and sicknesses. Dances and songs were performed to please him. The people believed that God Shillong guided and protected them in their misfortunes and also helped them to overcome fights against demons. Popular recounts how God Shillong killed U Suidnoh (an evil spirit mentioned in “The Goddess who came to live with Mankind”) and defeated U Thlen (the great snake-god and vampire from Cherrapunjee). It was with the help of god Shillong that Ka Thei (in Khasi meaning elder sister) and her sister were saved from the evil demon of that time, U Ksuid Tynjang (an evil spirit in the Khasi folklore). In the daily mandate of the Khasis, god Shillong has always intervened, especially with regards to protection and rendering help to fight against social evils which will affect the life of the people.

There are also ways in which god Shillong wishes to appear to the Khasis. One of the main ways by which the deity appears is in the form of a mountain as suggested in the first folktale. Mountains play a major role in Khasi culture. It is believed that the Khasis could reach heaven through the mountains; specifically at U Lum Sohpetbneng (mountain in the Khasi hills) which connects heaven and earth through the Jingkieng Ksiar (golden ladder).In spite of the industrial and technological development, this practice of making sacrifices and honouring this particular mountain is relevant even today. Das in his article “A Khasi pilgrimage to ‘heaven’s navel on earth” mentions that,

Thousands of Khasi-Jaintia people who adhere to the indigenous tribal faith make a pilgrimage to this navel’ of heaven atop 1,344 meter high peak, about 16 km from Shillong, to offer their obeisance to god …This pilgrimage is an annual pilgrimage so as to give thanks and call on a deity to protect the Khasis. It is believed that through this golden ladder that the seven huts of the Khasis came to its origin; the nine in the heavens and the seven on earth. (np)

Thus nature is well connected to the beliefs and rituals of the Khasis. Unto this day this traditional practice exists. There is another concept to show that God personifies Himself to protect certain clans in various forms mainly in the form of nature U Lum Symper (a mountain) is the guardian for the Raid (a clan) saw Symper, u Lum Shillong (a mountain) for the Shillong Syiemship (kingship) before and at the present the Mylliem(clan) and the Khyrim (clan) Syiemship.

Secondly; another phenomenal relationship between nature and the political structure of the Khasi society is closely intertwined with its Nature deities. The name Pah Syntiew; one of the three daughters, literally means “lured of flowers”. In the first folktale,The Goddess who came to live with Mankind,with the help of flowers the Khasis were able to save Pah Syntiew under the leadership of U Mylliem Ngap who in future turned to be her caretaker. The members of a few privileged clans would be able to become a syiem or a king. Syiem are considered to be the descendents of the Pah Syntiew which in fact is closely related to nature. As Laloo in “Political Structure of the Khasis: With special reference to the Nongthymmai Dorbar Pyllun” states that “Only the eligible clan and family can be the Syiem or chief or the minister, which means all the Khasi, cannot be the chief or be a representative to the state or council’s members” (52). Secondly; the Khasis also believe that Ka Pahsyntiew is the mother of two of the leading clans of the Khasi tribe namely Khairim and Mylliem which are among the two clans who could become syiem (kings).Roy in his book A tribe in transition: The Jaintia of Meghalaya noted that “The people believe that these maideness were God send that is why their descendents were ordained as chiefs of these particular areas”

Khairim and Mylliem are the two clans who have power of ownership and govern the Khasis in the form of elaka or kingdom. And unto this day they are respected and honoured as the kingly clans. Prior permission should be taken from them in case of construction of buildings, industries and companies and other developmental activities. Laloo in “Political Structure of the Khasis: With special reference to the Nongthymmai Dorbar Pyllun” says that,

The Rangbah Shnong also issues No Objection Certificate (NOC) to non tribals for setting up of businesses in the Shnong for submission of trading license forms to the District Council. Trading license will not be issued by the District Council to any non-tribal without the NOC from the Rangbah Shnong. The NOC provided by the Rangbah Shnong to the non-tribals is a proof that they are residents of the Shnong and are not outsiders who do not reside within the premises of the Shnong. Such residential certificates are needed when an individual wishes to apply for a new phone or mobile connection, connection for electricity and opening of bank accounts. developmental activities (51)

Thirdly; the influence of nature and deity does not end here. Ka Pahsyntiew who is one of among the three daughters, lived among the Khasis and was believed to have taught traditional dance to the Khasis particularly the famous virgin dance of the Khasi tribe and traditional songs. Lyngdoh in his book “The Khasi” noted that,

One interpretations of its origin is that Ka Pah Syntiew, a legendary female ancestress of the Hima Shillong was a virgin, when a man belonging to the Mylliemngap clan caught her. Ka Pah Syntiew loved dances and songs she used to teach the small children how to sing and dance. The boys who tended the cows use to see her dancing on the rocks. So, the female dance of only virgins among the Khasi, must have originated from the dance of Ka Pah Syntiew” (p 15)

Until this day the dance is performed annually as a means of thanksgiving to mother earth. Believers of the traditional faith come out with traditional dress to witness the beauty of nature and the gifts she granted to mankind. Bhatnagar in her article “KA SHAD SUK MYNSIEM” says that,

Khasi people are close to nature. They believe that god exists in every element of nature. And thus Ka Shad Suk Mynsiem is celebrated in the month of April as a thanksgiving to Mother Nature for good harvest and for fresh sowing of seeds. Both men and women participate in the dance where steps of women are subtle, whereas those of men are more energetic. Only unmarried (virgin) women participate in the dance, whereas there is no such restriction for men. The dance begins with drums, flutes and cymbals picking up the tempo. Two circles are formed with women on the inside and men on the outside. With eyes down, the women take small steps forward and backward as they gradually shift sideways to move in a circle. They keep their body straight and arms loose at shoulders. The men do a more energetic dance with swift movements in clockwise and anticlockwise direction around women. Men play a part of protectors for the women who are inside the outer circle. Ka Shad Suk Mynsiem dance is also symbolic of women fertility where they are receptacles of seeds and bearers of fruit, and men are cultivators who plant, cultivate and nurture the seeds until they are harvested. (np)

Even though the Khasis revere nature and include nature in their cultural and political life they also thank and honour nature as a way of life. In spite of the rich culture of the Khasis however, with the passage of time brought development of science and technology, western culture and industrial development that led to the gradual erosion of the Khasi culture and traditions.

The folktale The Goddesses Ka Ngot and Ka Iam portrays similar interpretations of the close relationship between nature and the social and religious life of the Khasis. The two rivers are actual rivers that are present in the Khasi and Jaintia Hills districts of Meghalaya. As mentioned in the first folktale The Goddess who came to live with Mankind the Khasis believe that god Shillong has three daughters- the maid who came to live with mankind and the two rivers. The folktale shows continuation of the life of the two river goddesses Ka Ngot and Ka Iam. The folktale tells of how the two rivers had a race. Ka Iam, who is humble, steadily won the race whereas Ka Ngot lost her pride when she found that Ka Iam already reached the destination. To show how the Khasi adore nature, reverence and worship was made to the goddesses Ka Iam and no one would dare to cross the river without paying homage and sacrifice. The folktales show the continuation of life symbolised by the two goddesses Ka Ngot and Ka Iam. Gurdon in his work The Khasis mentions that,

…Then they were conducted to Sumer, and thence to Ka Iew Ksih, where a stone on the bank of a small river which falls into the Kupli is pointed out as having been the place where the victims were sacrificed to the Kupli river goddess. Others say that the sacrificial stone was situated on the bank of the Kupli River itself.(np)

However, with the progress of time paying homage and human sacrifice stooped long ago. The act of making sacrifice existed for many centuries with the influence of Hinduism which once a part of the Khasi culture. Although this act could be considered as inhuman in nature however it is just an example of the sacrifices that the Khasi ancestors used to practice.

The tradition of the Khasis like any other tribal culture has been intimate with nature.

The belief and faith in mother earth is evident in the Khasi tradition and has a contemporary pragmatic relevance. The culture of the Khasi tradition should be preserved in order to maintain the ecological values inextricably linked to the Khasi tradition and culture of the Khasi people.

Motherhood in the Khasi culture

The Khasis follow a matrilineal custom in which the surname of a child is the mother clan’s name and not the father clan’s name. This is remarkable aspect of the Khasi culture. Lyngdoh in his book “The Khasi” North Eastern Affairs explains that,

The social, cultural, political and economic set up of the race is based on a matrilineal system” According to this system, the children belong to the mother and the mother belongs to her mother and her family, through mothers to the mothers to the common ancestress Hence, no Khasi child can be illegitimate child, whether the mother bore the child from the husband with whom she has been formally married or not. The child by right of birth has claim on the family to which his mother belongs. This being the Khasi idea of relationship (21-22)

The existence of this unique status of women holds a special privilege in the Khasi context of motherhood. In the folktale The Leap of Ka Likai it is seen that a mother has a close link with the child. She gets married the second time and works hard to keep her family safe. However, her new husband destroyed his manhood by killing the child and made the mother also a victim. The mother gives up her life for the love she has for her child. The mother who bears all the hurdles in bringing up the child deserves all the credit in keeping her name to the child’s name. Laird in his work “A woman’s world Meghalaya, India; matrilineal culture” explains that,

Our tradition has been like this since time immemorial. The mother is the source of life. God has bestowed upon her this power. We should respect that and follow her lineage. The mother is the source of everything and so we must follow this system. (7)

With regard to the property rights women play a major role in acquiring the property. In gender and Khasi familial structure Tiplut Nongbri explicitly mentioned the of women when it comes to transfer of property “Sons have no right to the ancestral property of the family except in rare cases of there being no female issue in the family”(176)This statement emphasised that the matrilineal Khasi society stressed on the significance of importance of women in the society. Thus Mother Nature should also be revered in the same way as one reveres a mother. The mentioned Khasi folktales will portray an intimate relationship between a mother and nature. In the first folktale The Leap of Ka Likai we will see the limitless love of a mother toward her child. Mother in the Khasi tradition is portrayed as the art of giving oneself towards others and this can be equated as the love of Mother Nature towards human beings. She allows herself to be used for the sake of her children’s benefit. Konare in his work “Humanity’s Attachment to Mother Earth” explains the concept of mother earth,

He compared Earth to the mother, on a symbolic level. Just like the mother, it is the first object of attachment that we encounter in the objective world. Earth holds us like a mother, it nurtures us like a mother does, providing food, chemicals, wood, and answering our every need in a seemingly omnipotent way, akin to the vision an infant has of its all-powerful mother until it has grown enough to fend for itself. (Konare np)

The folktales in the Khasi literature attempts to symbolically show the resemblance of nature and a mother as two entities having the similar traits of giving away oneself to the other

Nature and motherhood in the Khasi culture and its relevance

This chapter attempts to analyse the idea of motherhood in the Khasi culture and its relation with nature and motherhood, with the help of two folklores namely The Leap of Ka Likai and Hunting of the Stag Lapalang. These are stories that tell of the nature of motherhood in Khasi tradition. The first folktale portrays a mother and her unconditional love towards her child, although a widow she worked really hard to feed her child with food shelter and values. There was a time when she felt that she could no longer work alone to satisfy the needs for the family, so she decided to marry the second time. However, the cruel stepfather seemed to hate the child and did not want her in the family. One day when the mother was still at work he due his hatred killed the child and cooked the flesh and blood of the child for his wife. Unnoticed by the fact that she had eaten the flesh and blood of her own child she thanked her husband for the delicate meals. Somehow she knew that it was her own child that she had eaten she runs in to the village like the mad women and committed suicide by jumping from a top of a hill. Since then the Khasis believe that a waterfall forms on the place where the mother committed suicide.

The second folktale Hunting of the Stag Lapalang speaks about the same theme of a mother’s unconditional love for her child. Although this is in the form an animal that is a Stag but still the idea of motherhood is being portrayed here. The Stag and its mother live in the plains and not in the hills as people were staying in the hills. One day the stag found a particular begonia leaf and decided to go to the hills so that he would be able to taste it, his mother however had warned him not to go to the hills. He disobeyed his mother and went to the hill. When men saw this majestic animal they killed it and rejoice in glory. On hearing the revels of mankind the mother understood what had happened. She therefore laments for her child and this hue and cry of the mother inspire the people in the hills. From then lamentations became a cultural when a person dies. Motherhood in the Khasi culture plays a significant role in the social and cultural life of the Khasis. This chapter attempts to analyse the relations of Mother Nature and the love of a mother, be in case human beings, animals and other beings too. The concept of motherhood did not change, a mother’s unfailing love and care is almost seen in each living species and the whole nature and surroundings too becomes a mother who gives birth and accept her children as they are.

Analysis of the folktales on the idea of motherhood and nature

The folktales portray the unconditional love of a mother for her child. In the first folktale the relation between motherhood and nature is portrayed. The mother who has a deep love for her child is able to sacrifice her life for the sin committed against her child and in turn nature also became in tune with the mother’s grief. This implies the close relationship of motherhood and nature. Nature is represented as a mother who cares and loves her children; here we can analyze the love in which a mother has for her child. The husband could be portrayed as the destroyer and an enemy to the family. Just as man destroys mother earth, the husband killed the child. The mother here cried in anguish and gave up her life on knowing that she has committed the greatest crime in her life .The mother’s cry is heard by Mother Nature. The mother’s love could be equal to the love of nature. Barry in his work, “The term “Mother Nature” reinforces the idea that both women and nature should be subjugated” states that

The term “Mother Nature,” then, although it arose from spiritually rich traditions, has come to represent the twinned exploitation of all that patriarchal society considers to be inferior to men. As such, both are expected to be perpetually available to them, and to be accepting and accommodating of their desires. As long as the reason for gendered oppression is rooted in women’s apparent closeness to nature, this kind of rhetoric provides another reason to view both women and the Earth as existing on an unequal plane with men. (Barry)

The above interpretation could also be seen in another perspective where the child is nature herself, the step-father as a destroyer and the mother is the common people who do not realize that they eat their own skin and blood. The father in the contemporary era could be juxtaposed with the people who exploit nature with which in the name of development and advancement. The mother could represent people who are unable to realize that the idea of development and advancement simply means suicide. In the magazine The Relationship of Man and Nature says,

Mankind is welcome to dominate the other forms of life, provided he can maintain order among the relentless energies whose balanced operation he has disturbed. This is a hard condition. Our past is full of sombre warnings of what happens when we fail to meet it. The evidence is in the remnants of great civilizations buried beneath mud and sand (1)

Domination cannot be compare to subjugation of another entity, treatment with reasonability is highly appreciated. In The Relationship of Man and Nature a magazine describes that,

We are surrounded by, and we are part of, the eternal flux of life in an environment of natural forces. An eastern proverb puts it to survive, all men must hold hands. And living things of all sorts are our kin in the wholeness of nature (4)

The first folktale could be interpreted in a multidimensional manner. The mother being Nature, the father being human beings and the child being the resources. The father who stayed at home did every household work however this freedom is misused by him; he kills his step daughter and gives away her flesh to her own mother. Paul in his article Paul “Conservation Of Environment: Key To Sustainable Development” states that,

Man is an integral ingredient of physical and biological world in which he lives. In a broader sense, his physical and biological world may be defined as ‘Environment’ which consists of biotic (living) and abiotic (non-living) components. Forest environment provides ecological balance and forests are the rich natural resources of the mother earth for mankind. Man and natural environment has cordial relationship from time immemorial (np)

Just like the father who killed the child, human beings too kill elements of nature like the animals, the plants, and the natural beauty of mother earth. These elements of nature are children of mother earth. The freedom was given to human beings not to kill but to use the resources with wisdom and care, just like a mother who cares for her child. Again Paul in his article “Conservation Of Environment: Key To Sustainable Development” states

Forests are the most vital component of the biosphere and the source of basic resources as well. That’s why it is called GREEN GOLD. Immediate steps are needed to save our environment. We should permanently put a full stop to the ruthless destruction of forests. (np)

As the truth that says of nature and mother as inclusive in being and structure so too, these traditional folktales have stood the test of time and its truth and relevance has an affect unto this age. Paul again argues that,

At this point of time it is very important to revive our primitive culture. Reflections of such cultural values need to ensure through text-books, stories, poems etc. If we really want to save our nature we must take lessons from the past. (np)

In the second folktale the mother portray the love that a mother has for her child. This could also be seen as an environmental issue in today’s age, the people who stay in the hills can be represented as human beings themselves who do not care about the feelings and emotions of the other creatures. The anthropocentric view of men gets question here. In reality man is just a strand in the web of life. Motherhood does not really change whether it is an animal or a human being, the love remains the same. Here the mother cries for the pain that she experiences when she sees her child dying. The hue and cry of the mother of the stag in not heard since it is an animal. The treatment that we can give to mother earth or motherhood should be the same to that of any other living creatures. Peters Michael A, Petar Jandrić in their work “Posthumanism, open ontologies and bio-digital becoming: Response to Luciano Floridi’s On life Manifesto” states that,

Human’ began – and I believe should remain – as a normative not a descriptive category. It’s really about which beings that the self-described, self-organised ‘humans’ decide to include. So we need to reach agreement about the performance standards that a putative ‘human’ should meet that a ‘non-human’ does not meet. The Turing Test serves to focus minds on this problem, as it suggests that any being that passes behavioural criteria that we require of humans counts as human, regardless of its material composition. (np)

Secondly; the cry of the people towards the end of the folktale after the sin they committed, could be interpreted as the cry of human being when resources and opportunities are lost and taken away by mother nature. The guilt of a man would not be enough for the human species to survive. Once a mistake is done, consequences are irreversible. The cry can be term as the extinction of man itself, where in man has lost everything except himself. Damian Carrington in his work “Earth’s sixth mass extinction event under way, scientist Warn”

The resulting biological annihilation obviously will have serious ecological, economic and social consequences. Humanity will eventually pay a very high price for the decimation of the only assemblage of life that we know of in the universe They say, while action to halt the decline remains possible, the prospects do not look good: “All signs point to ever more powerful assaults on biodiversity in the next two decades, painting a dismal picture of the future of life, including human life. (np).

This act is really dangerous as human beings we are aware of what is going to happen but care has not been taken so as to safeguard planet earth. Personal responsibility of reducing the use of harmful products can be helpful for the betterment of our mother earth. The people in the folktale cries after the sin they committed, we as human beings should understand that crying and complaining will not help. The need of the hour is here and now and it’s you and me.

There is close link between the oppression of women and nature in the present scenario. As a mother she is all-encompassing with multiple responsibilities, so too nature is inclusive and ready to accept everything that mankind offers and gives. In spite of the various contemporary social movements against exploitation of women and nature the oppression of women and the exploitation of nature still continues. Barry in her article “The term “Mother Nature” reinforces the idea that both women and nature should be subjugated”

In the aftermath of the scientific revolution, the environment became something to be exploited, transformed, and used for profit. This shift in attitude took place in a patriarchal context, while women’s labour and reproductive abilities had for thousands of years been exploited and freely accessed

It should also be noted that women and nature being inclusive was also taken as granted. The exploitation of women closely resembles the exploitation of nature. Carrington in her work “Earth’s sixth mass extinction event under way, scientists warn” argues that

Looking for justification as humanity began asserting its dominance over the Earth in earnest, Western patriarchal societies saw an immediate connection between natures and the qualities which they had come to expect of women. This devaluation of both women and the environment was reified in language, leading to terms like “virgin Earth,” “fertile land,” and “barren soil,” which we continue to use today. (np)

The Khasi concept of motherhood is an old concept where in a mother would be respected as she is, thus nature like a mother, should also get the same amount of care a mother gets. However as time passed, men have been dominated in almost all important spheres of life. The Khasi culture too experiences the same change in accordance with time.

Conclusion

The Khasi culture has a number of unique traditions that cannot explore in this project. In this study we find how the Khasis revere nature in their day to day life. Secondly; the idea of a mother is similar to nature and has a close bonding with nature. Going deep into the Khasi culture is an interesting topic to explore. In these times of development at all aspects, the study of these kinds of unexplored and unknown traditions should be promoted. Soso Tham one of the Khasi authors, in his poem Grains of Gold explains that the true knowledge lies within the culture and we should not waste our time trying to search it all around the world.

We scour the world in search of light know not the light within our land .How long ago far back in time. Our ancients did new worlds create. For then the Seven lived apart Impenetrable heavy was the dark (31)

Similarly other cultures and tribes too have various values and traditions which can be studied upon with intense research. This is one of the examples which show the relevance of the study of a culture. More and more research should be done in this field so as to bring back the traditional knowledge of a culture otherwise with the passage of time a tradition will be lost. It is not a task to create another theory or idea but to polish the hidden traditions of a culture. As Bachmann-Medick says,

Cultural studies are not dispensed with the task to develop new theoretical and empirical tools, in the event they are necessary in order to grasp and understand the contemporary…

Works cited

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  2. Bachmann-Medick, Doris.The Trans/National Study of Culture: A Translational Perspective. Germany: Walter de Gruyter GmbH & Co KG, 2014. Print.
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