Kolkata: For centuries, Meghalaya’s Khasi community—India’s largest matrilineal society—has stood out for its unique system of lineage and inheritance passing through the mother.
However, this rare tradition is now grappling with the encroaching influence of patriarchy, leading to conflicts over power and property.
In his book MEI: Matrilineal Exogamous Institution, scholar Raphael Warjri delves into the complexities of Khasi matriliny, dismantling the misconception of female dominance while shedding light on the cultural, legal, and colonial forces that have reshaped the 14-lakh-strong community.
Warjri examines the impact of British misinterpretations, globalisation, and shifting gender roles, questioning whether Khasi matriliny can evolve without losing its essence.
Khasi women inherit clan names and ancestral property, but Warjri underscores that true authority often lies with the family or clan council, traditionally led by the eldest maternal uncle.
“Women may appear empowered, but their leadership is limited in traditional governance structures like the ‘dorbar shnong’ (village councils) and ‘dorbar hima’ (chieftainship councils), where men dominate decision-making roles,” Warjri explained.
One of the book’s key themes explores the British colonial impact on Khasi traditions.
Warjri argues that British administrators misinterpreted Khasi matrilineal customs, particularly women’s role as custodians of ancestral property.
“In pre-colonial times, land was collectively owned by the maternal family or community, with women responsible for its upkeep. However, colonial policies distorted this system by privileging women in property matters, undermining the traditional role of the maternal uncle,” he noted.
These interventions, Warjri claims, eroded Khasi customary laws, leaving them subject to a colonial legal framework.
“Even today, inheritance disputes reflect colonial distortions rather than authentic Khasi traditions,” he added.
While Khasi women are often perceived as empowered, ongoing gender debates challenge this narrative.
Men’s rights groups like Syngkhong Rympei Thymmai argue that the matrilineal system disadvantages Khasi men by denying them inheritance rights.
“Some argue that real authority is concentrated in the hands of a few, particularly maternal uncles or male relatives in rural areas. Urbanisation and exposure to global cultures have further introduced patriarchal norms, with some city-based Khasi families adopting male-dominated decision-making practices,” Warjri observed.
He warned that these trends risk diluting traditional Khasi values, leading to a loss of cultural identity.
Despite these challenges, Warjri sees resilience in Khasi traditions. He cited practices like the conservation of ‘Sacred Groves’ and the construction of living root bridges as examples of the community’s ability to preserve ecological heritage while adapting to modern innovations.
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To protect Khasi customs, Warjri advocates for stronger legal recognition of customary laws within India’s constitutional framework.
He called on the Khasi Hills Autonomous District Council (KHADC) to safeguard traditional practices from external misinterpretation.
Education, he emphasised, is key to preserving Khasi heritage.
“A holistic approach that integrates indigenous knowledge with modern education can help the youth appreciate and sustain matrilineal values,” he concluded.
Through MEI, Warjri not only highlights the enduring significance of Khasi matriliny but also issues a clarion call to balance tradition with the demands of a changing world.
