UNIT 4 TRIBES OF MEGHALAYA

Structure
4.0 Objectives
4.1 Introduction
4.2 Khasi Tribe
4.3 Jaintia Tribe
4.4 Garo Tribe
4.5 Let Us Sum Up
4.6 Further Readings and References

4.0 OBJECTIVES
After reading this Unit, you will be able to:
 Know about the different tribes of Meghalaya;
 Know about the Land System in Meghalaya;
 Know about the Matrilineal System of the tribes of Meghalaya; and
 Describe the social life of the tribes of Meghalaya.

4.1 INTRODUCTION
The name “Meghalaya” means “Abode of Clouds”. The state of Meghalaya has also
been referred to as the “Scotland of the East” because of its enchanted land of lush
green mountains and the meandering rivers and its English climate. Bounded on the
North and East by Assam and on the South and West by Bangladesh, Meghalaya is
spread over an area of 22,429 Sq. Kilometer. It receives heavy rainfall during summer
months and it has the distinction of containing the highest rainfall area in the world. The
forest covers are mainly tropical wet evergreen, moist deciduous and sub-tropical pine
forest. The climate of Meghalaya is moderate but humid. With average annual rainfall as
high as 1200 cm in some areas, Meghalaya is the wettest state of India. The Western
part of the Plateau, comprising the Garo Hills Region with lower elevations, experiences
high temperature for most of the year. The Shillong area, with the highest elevations,
experiences generally low temperatures. The maximum temperature in this region rarely
goes beyond 28 degrees, whereas winter temperatures of sub – zero degrees are
common. The town of Cherrapunjee in the Khasi Hills, south of capital Shillong holds
the world record for the heaviest rain in a calendar month, while the village of Mawsynram,
near the town of Cherrapunjee holds the distinction of seeing the heaviest yearly rains.
Meghalaya became a full-fledged state on 21st January 1972, the 21st state of India. It
has at present seven administrative Districts, West Garo Hills (capital Tura), East Garo
Hills (Williamnagar), South Garo Hills (Baghmara), West Khasi Hills (Nongstoin), East
Khasi Hills (Shillong), Ri-bhoi (Nongpoh) and Jaintia Hills (Jowai).
Meghalaya is mainly the homeland of three main tribes, the Khasis, the Jaintias and the
45
Tribals of the Northeast Garos, who follow a clan system. The Garos inhabit Western Meghalaya, the Khasis in
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Central Meghalaya and the Jaintias in Eastern Meghalaya. The Khasis, Jaintias known
to be one of the earliest ethnic group of settlers in the Indian sub-continent, belonging to
the Proto Austroloid Monkhmer race. The Garos belonging to the Bodo family of the
Tibeto – Burmese race were said to have migrated from Tibet. A unique feature about
the people of Meghalaya is their matrilineal society. The lineage and inheritance follow
the mother’s line. The faith of all three tribes give allegiance to one supreme God,
however, the variation in the practice is that the Jaintias have an affiliation to Hinduism
while the Garo people take to worship of spirits.

4.2 KHASI TRIBE

Origin
The people staying in the plains of the Bramaputra and Surma Valleys were divided by
the Khasi and Jaintia Hills. Since these hills were covered with grass (‘ghas’) it is said
that the folk inhabiting these hills were known to the residents of the plains as the people
of “Ghas Land”. Subsequently when the Moguls fought wars with them, these hilly folk
were then called “Khasia”. This name was current with the British and later on the
Khasis apparently accepted this nomenclature.
The Khasis have many racial characteristic that are common with other descendants of
the Neolithic peoples. The languages of the Mundas and Khasis belong to the same
family of speech (called Austric) from which those of the peoples of Indo-China and
Indonesia have been derived. According to this view, these people, who were originally
settled in India, passed gradually to the east and south-east and traversed, at first the
whole length of the Indo-Chinese peninsula, and then over all the islands of the Pacific
Ocean up to its eastern extremity.
These and many other strange similarities and affinities between the Khasi and various
other tribal communities ranging from India subcontinent to Malaysia and the Dutch
East Indies. The Khasi hoe-mohkhiew, for instance, which has projected shoulders, is
a enlarged version of the Naga hoe, and therefore, can be traced back to singular
shoulder-headed celts of ancient Paleolithic stone implements found in the Malay
peninsula, in Chhotanagpur and in a different shape in Myanmar. Eastern Nagas of the
Tirap, Namstik and Sonkap group and the Karbi tribe wear the Khasi type of sleeveless
coat. There are Naga and Karbi tribes who erect memorial stones similar exactly to the
stones like the Khasi Monoliths. Further away, the Ho-Mundas of Chhotanagpur also
erect Khasi-type monoliths and have death customs very similar to that of the Khasis.
The Khasi laid great stress on the egg and its potency for divination during religious
sacrifice. The same regard for the egg is also found among the Palaung Sawbwa tribes
of Nagaland and it is a powerful part of their folk-traditions.
The Khasi language has intimate connections with the languages of the Mon-Khmer
groups in Myanmar and the Malay Peninsula and it is thus akin to the language spoken
by the tribe of central India and the Nicobar Island. Accordingly to the linguistic experts,
these people also think in the same order when they express themselves in speech. The
present Khasi language, as it is spoken and written was adopted by the Welsh Calvinistic
missionaries in the Roman Script, in early 19th Century.
Land System
Each village in the Khasi Hills has it own lands in which rights of private ownership are
46 recognized. There are two main class of land in Khasi Hills, namely (i) Ri Raid Lands
and (ii) Ri Kynti Lands. And under these there are sub classes of land by the different Tribes of Meghalaya
names in the various elakas.
1. Ri Raid Lands are the land set apart for community over which no persons have
proprietary, heritable or transferable right except the right to use and occupy as
long as one occupies and use the land. The Ri Raid lands comprises of Ri Shnong,
Ri Shnat, Ri Kuna, Ri Lyngdoh, Ri Ram Syiem, Ri Law Kyntang, Ri Law Lyngdoh,
Ri Law Niam, Ri Law adong, Ri Law Sang, Ri Law Sumar, Ri Bam Lang, Ri
Lynter, Ri Leh Mokotduma, Ri Aiti Mon Sngewbha, Ri Phlang, Ri Bamduh, Ri
Diengshai – Diengjin Ri Samla.
2. Ri Kynti Lands are also known by the different names such as Ri Kur, Ri
Nongtymmen, Ri Maw, Ri Seng, Ri Khain, Ri Duwat, Ri Khurid, Ri Bitor, Ri
Dakhol, Ri Shyieng, Ri Iapduh, Ri Lynter, Ri Spah, Ri Longdung, Ri Pud, Ri Kut
and Ri Lyngdoh, Ri Syiem, Ri Khasi Raibuh.
Among the Khasis, there is the office of the “Syiem”, a traditional chief. The “Syiem”
administers the areas which are included within the jurisdiction of his “Hima”, loosely
described as a State, with the help of the “Durbar” or Council. These two traditional
institutions are responsible for the entire administration of the “Hima”. The “Syiem” and
his Council of Ministers, locally known as “Myntris” or Ministers have legislative,
executive, judicial and financial powers and functions. Both these traditional institution
are responsible for the entire administration and general welfare of the people within the
jurisdiction of the “Hima”. Down at the grass-root level of administration, the “Syiem”
and his “Myntris” who formed the State Council are assisted in running the administration
by another tier of administrators which consists of the “Rangbah Shnong” or the Village
Headmen.
Religion
The Khasis are basically animists or spirit worshipper. There is no idol or image worship
among the Khasis. Reverence and adoration of ancestors is integral to Khasi culture.
There is “nature worship” among the Khasis. “U Blei Nongthaw” is the Khasi God of
creation, also known as the feminine “Ka Lei Synshar”. The priest in the Khasi clan
always comes from the “Lyngdoh” clan. But with the advent of the British a major
portion of the Khasis has turned to Christianity.
Occupation
The Khasi tribal community is generally dependent on Jhum Cultivation. They also
engage in other subsistence activities such as fishing, bird snaring, hunting, rearing of
cattles. The Khasi are industrious cultivators they are thoroughly aware of the uses of
manures. The orange of Khasi Hills has always been famous for its excellence; potatoes
are raised on all classes of land. The Agricultural implements used are: a large hoe,
(mohkhiew heh) an axe for felling trees (u sdie), a large cleaver or “dau” for felling trees
(ka wait lyngngam), two kinds of billhooks (ka wait prat and ka wait khmut), and a
sickle (ka Rashi).
The forest land are cleared by the process known as jhuming, the trees being felled
early in the winter and allowed to lie till January or February when fire is applied, logs
of wood being placed at intervals of a few feet to prevent the ashes being blown away
by the wind. No manure is used on this type of land. Wet paddy land (Hali or pynthor)
implies the land where the kind of paddy required a great deal of water. The soil is
made into thick paste through the agency of hoe or by ploughing. The seed is then sown 47
Tribals of the Northeast in the wet mud. When the crop has ripe they are collected and thrashed out on the shot
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either by beating them against the stone (Shoh kba) by men or women treading them
out (iuh kba) The grain is then collected and placed in large bamboos receptacle (kit
thiar). The paddy fields are not manured.
Cottage industries and industrial arts include, blacksmithing, tailoring, handloom weaving
and spinning, stone cutting, jewellery making, iron smelting, beekeeping, cane and bamboo
work, basket making of many varieties – there are conical shaped basket “Ka Khoh”
wide at the mouth and tapering to a pint at the bottom, these are carried on the back
with the aid of a cane head strap, “U Star”.
Manufactured goods include; woollen cloth, coarse cotton, ryndia cloth, quilts,
plowshares, axes, silver-work, netted bags of pine apple fibre, mats baskets, brass
cooking utensils, bows arrows, swords, spears and shields. Examples of decorative
arts include metal gongs, implements of war fare and memorial slabs. These are marketed
at Iewduh – which is the largest traditional market place of the Khasi situated in the
heart of Shillong. The market is managed by the Syiem (King).
Inheritance
The Khasi are purely a matrilineal society. Khasi society is made up of a multitude of
Kurs termed septs or class each of which ascribes its origin to a primeval ancestor (U
Thaw lang) and ancestress (Ka Iawbei). The descent of an individual is always reckoned
and traced from the mother alone and through her genealogical tree; it traces its origin
back to the common ancestress. From the women sprang the clan, and all “descent”
comes from the mother only, the husband is only a “U shong kha”, a “begetter”. From
birth a Khasi belongs to the kur of his or her mother and the stigma of illegitimacy is
rarely recognized. The child is the heir of its mother, whoever may be the father. The
youngest daughter in a Khasi home inherits the property and “holds the religions” (ka
bat ka niam) her home is the “Ka ing seng”-the centre of ceremonies and she is the
guardian of her ancestral property. Other daughters are also “entitled” to the mother’s
property after her death but the youngest daughter owns the largest share. She however,
cannot sell off the property without her sister’s consent. In the event of the death of the
youngest daughter, the next living youngest daughter inherits the property. Failing
daughters, the property would pass on to the sister’s youngest daughters. If there are
no sister’s daughters, succession would revert to the mother’s sisters and their female
descendants.
The Khasi Society is a classless society in which all group are considered equal. Even
those clans which are elsewhere regarded as higher classes, e.g. the Syiems (Kings)
and Lyngdohs (Priests) are hardly different at the social level from others. Because of
the rigidly exogamous clan system, they can enter into marriage only with people of
other Kurs.
Family
The Khasis welcome the newborn with all the joy they can muster. The umbilical cord
is always severed with a clean-edged silver or bamboo, never a knife. The baby is
washed with warm water stored in a red earthenware pot. The placenta is carefully
preserved in another earthenware vessel till after the name-giving ceremony. A ritual is
performed with eggs dedicated to water deities “ka blei sam-um” and “niangriang”
Marriage is one of the most important rites of the people it is an elaborate religious
ceremony that seeks the blessing of the God, the Creator, (U Blei thaw briew man
48
briew), the God or Goddess of the state, (U or ka lei Synshar) and the ancestress and Tribes of Meghalaya
ancestor of the clan viz. “Ka Iawblei – tymmen” and “Thawlang”.
Three types of weddings are prevalent among the “Khasi” – the “Pynhiar synjat”, the
“Lamdoh” and the “Iadih kiad”. The first two are considered most respectable, the last
one is for those who cannot afford the considerable expenses incurred by the other
two.On the wedding day, the groom accompanied by his “Ksiang” or selected go-
between and other followers wearing white or red turbans, proceed to the bride’s
house where a great feast is laid out and rice beer (Ka-kiad-hiar) are kept ready in
“Klongs” or gourd vessels. The bride’s family, too, have a “ksiang” who manages the
wedding. The bride and groom exchange bags of betel-nut, rings or other tokens. The
two ksiang each take up a gourd full of fermented liquor and an elder takes it from them
and solemnly mixes the contents together. Three dried fishes are placed on the floor of
the house. And the prayers to the Gods begin. After the end of the prayers, the elder
officiating as priest pours the liquor from the gourd three times on the ground and
begins the second invocation and repeats the liquor pouring. He then adjures the “Syiem”
and all members of the two clan and pours the liquor three times. The three pieces of
dried fish are first placed on the “Tympan”, the high rack above the hearth, then removed
and tied to the home’s ridge pole. Everyone presents shouts “hoi!, hoi!, hoi!, hoi!” with
great gusto. In poorer families a fowl is then ritually slaughtered and the wealthy kill an
unblemished pig, (uba tlem), offering it to the “Syid nia” and “ka Iaw-bei” ancestors of
the family. Two or three days after the marriage the bride pays a visit to her husband’s
home and then they are free to come and go as they like. After two or three children the
dried fish are brought down and two pigs are ritually offered. The “Lamdoh” ceremony
is the same except that there are no exchanges of rings or ritual pig slaughter.Marrying
within the clan would mean excommunication and expulsion from the clan.
Among Khasis, divorce comes about as a result of adultery, barreness, incompatibility
of temperament and a variety of other reasons. The Khasi rule is that divorce must take
place by mutual consent. “Ka mynrain” or “Ka them” as the compensatory divorce
process is called is decided by village elders. Divorced persons cannot remarry each
other but are free to marry into other families. Pregnant women cannot be divorced. If
the marriage has been celebrated by the “Pynhiar synjat” rite, a go-between or “Ksiang”
is required on both sides for divorce proceedings and the “Kni” or maternal uncles of
both parties have to be the witness. The Khasi divorce has no negative impact on the
lives of the children because of the matrilineal system.
“Rap iing” is a unique Khasi term that literally means to “help the house” which is
practically adoption when female members of a family have died out. It is the custom
for male members to call a girl from another family, to act as “Ka rap iing” and to
perform family religious ceremonies.
Houses
Traditional Khasi houses are oval in shape with wooden plank or stone walls standing
on raised plinths. In the olden days nails were taboo or ‘sang’ in Khasi houses and only
a special kind of wood was used. But in contemporary times that restriction has faded.
These houses have a single window on one side. A fire burns in an earthen or stone
hearth in the centre of the room and above, the firewood for kindling is stacked in a
swinging frame (Tyngir). Even higher up there is another stationary wooden frame fixed
to the beams. Small wooden stools called “Lyngknot” provide seats for family members
around the central fire. Drinking water is stored in hollowed out gourds or bamboo
cylinders. Tableware, in the house, consists of the large “Ka Pliang Kynthei” (Female 49
Tribals of the Northeast Plate) and the “Ka Pliang Shynrang” (Male Plate). A variety of rain shades or rain
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shields called “Ki Knup” are used by all Khasis. Every Khasi home will have its own
“U Stein”, net bags made of pineapple fiber the larger one for storing cowries (once
used as currency) and the smaller one to store the betel nut “Pan” or betel leaves and
tobacco leaves are stored in separate bamboo tubes. Lime for chewing with betel nut is
stored in “Ka shanem” a twin compartment metal box usually of silver. Outside the
homes of Khasi farmers, hollowed out logs of trees are used as feeding troughs for
livestock.
Building a new Khasi home has several interesting rituals. When a daughter leaves her
mother’s house and builds a home in her mother’s compound, it is taboo to build on the
right hand side; left or rear is allowed. “Kynjoh-haka-skain” ceremony is performed
once a house stands complete-three pieces of dried fish are tied to the ridge pole of the
house and family members try to jump up and bring them down. Sometimes they ritually
slaughter a pig and use a portion of its skin and flesh in the same way.
Dress
The Khasi women wear the “jainsem” a two-piece sari each of which is worn across
the body and pinned at the off-shoulders. A head shawl or “tapmohkhlieh” of fine cloth
is knotted at the back of the neck. Over these another cloak like garment, “Ka jain
kup” is knotted in front. In the interior areas of the Khasi Hills men wear the “jymphong”,
a sleeveless coat which leaves the neck and arms bare. There is a fringe at the bottom
and tassels in a row across the chest. It is festered by European style frogs in front. For
headgear, the elderly Khasi males wear a cap with ear- flaps, the younger males; wear
a large white, well-tied turban on their heads. Residents of the Syiemship and the North
West part of Khasi Hills, wear red knitted worsted caps. They also wear a small cloth
round the waist and between the legs, one end of which hangs like a small apron in
front.
Generally ornaments of gold, like necklaces or finger rings studded with precious stones,
is worn. They also wear large beaded gold and coral necklaces called “Paila”. The gold
beads are hollow and filled with lac. Even men wear these necklaces on gala occasions.
The rupa-tylli or silver collar- a broad, flat silver band which hangs down the neck in
front and is secured from behind is worn by men and women. Men wear silver chains
around their waist and the women around their necks flowing down almost to their
waists. Gold and silver bracelets are worn only by the women.
Musical Instruments
The traditional musical instruments of the Khasis blend with their songs and dance.
There are many types of flutes and drums collectively known as “Ksing Shynyrang”,
“Ksing Kynthei”. Drums act as the percussive beat layer for any music-form and are
also used to proclaim an event and call people. “Tangmuri” is a kind of flageolet; “Shaw
Shaw” are cymbals; “Nakra” is the big drum, “Ksiang Padiah” is a small drum; but
“Besli” or flute is for solo recital; and other wind instruments like the “Sharati”,
“Shyngwiang” are for sad and joyous occasion; “Duitara” is a two-stringed instrument
played by strings with a wooden pick, and the “Dymphong” is a bamboo reed instrument.
Monoliths
The strange monoliths or memorial stones of the Khasis and the table stones, the
cromlechs are found almost everywhere, in clusters or standing alone which are thought
to be endowed with mystic powers. The Khasis call them the “kynmaw” which means
to “mark with a stone”. They are however not restricted only to being a memorial to the
50 dead, because certain stones are known as “Mawmluh” or “salt stone”. Others are
named “Mawsmai” (the oath stone) “Mawphlang”, (the grassy stone). “Mawlynti” or Tribes of Meghalaya
“Mawkjat”-erected as seat for spirits of departed clans-folk when the remnants are
taken to the cromlech; “Mawbynna” or “Mawnam” to commemorate a parent or near
relation; “Maw shongthait” or flat table stones placed in market-places or by the
roadsides to serve as seats for weary travelers.
Food
The food habits of the Khasis are simple Rice is their staple food but whenever it is not
readily available, it may be replaced by a diet of millet or maize which may be mixed
with rice. Wheat forms a favorite item in the diet. Fish is welcomed. For condiments
they may use a paste of fish preserve (tung-tap) grounded with onion, a lot of chillies
and the ripe berries of a particular type of tree called “jaiur” (Zantoxybem alatum) and
also a variety of cheese prepared from fermented soya bean (“tungrymbai’). Cold
boiled rice wrapped in a leaf, “ka ja-song” and “ki kpu”, a kind of a cake, “u sohphlang”
a tuberous root eaten raw and in season, pickled bamboo shoots “lung-siej” are also
relished. Pork and beef are the chief delicacy and part of daily meals. They also eat the
flesh of almost all wild animals including field rats, a kind of monkey “U Shrieh”, tadpoles
- “dohlun” green frog - “Ka Japieh” and the hairy caterpillar - “U niang phlang”
Certain taboos about food exist among varied Khasi clans: Cherra Syiems cannot eat
dried fish” Kha-piah”. Mylliem Syiem must not eat the gourd, “U Pathaw” Some
Syiemlieh groups are forbidden to eat the ka kha lani fish. And the Khar-um-nuid clan
of Khyrim is debarred from pork.
Games
The Khasis have many games integral to their culture. But the most popular is Archery
and could be called their state-game. Today archery competitions are a regular feature
all over the hills, with men of one village lining up on one side to challenge men of
another village. Other games played by the Khasi community include “peg-top” spinning
by Khasi children, who also play a kind of hop-scotch called “kyndat malai shito” and
“ia tiet hile”. Other popular games are Wrestling and “ia-tur-masi” in which two men
rush into each other like bulls and try to knock the other down.
Festival
The time when work in the fields has ended is the time when the rural folk can relax and
organise sports and communal feasts. The most celebrated festival is the Shad Nongkrem
(Nongkrem Dance) which is held at Smit, the seat of the Syiem (King) of Khyrim, the
goats are sacrificed during the religious part of this annual festival which is called
“Pomblang” were dedication to the patron deities of the Syiem are done and are followed
by dances performed by unmarried damsels, clad in richest skills and adorned with a
fortune in gold and silver ornaments. Women wear gold or silver crowns with braids of
fine silver that fall pass the waist, gold, earrings, red-coral necklaces, silver armlets,
semi-circular gold / silver plated collars. The men wear gorgeous turbans of golden
silk, “Ka Jainspong Khor” Silver/Gold neck collar, 18 inches long plumes stuck to the
turban, a silver chain round the shoulders, silver quivers with silver arrows, at the waist,
a silver mesh belt, and maroon cloth worn like the Hindu ‘dhoti’. They all take part in
the arena in front of the “Iingsad”, the residence of the High Priestess (Syiem –Sad)
while young men in their costly ceremonial attire, holding a sword in one hand and
yaktail whisk in the other, dance round them to the piping of the flutes (tang-muri) and
the beating of drums. The festival lasts for five days.
Another popular celebration, which is purely secular, is the “Shad Suk Mynsiem” (the
Dance of Contentment or Happiness) an expression of thanks giving for the blessings 51
Tribals of the Northeast of prosperity that the people have enjoyed during the year that has gone. It is held at
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weiking ground “Madan Weiking” for which reason it is also called the “Shad Weiking”.
It is the annual spring dance, performed to celebrate harvesting and sowing. Women
dance demurely in the center of a ring, while men circle them on the outside with swift,
energetic, galloping movement. This celebration is held in the month of April under the
auspices of the “Seng Khasi” and is one in which Khasis from all parts of the hills are
welcome to take part. It last for three days, with the inaugural dance called “Shad
Nohkjat” in the first day.
Other forms of dances are the “Ka Shad-Shyngwiang-Thangiap”, to express sorrow
especially at the death of some one in the family; “Ka Shad-Kynjoh Khaskain”, is a
house warming dance; “Umsan Nongkharai” is performed in spring and is meant to
establish contact between the finite and infinite; and “Shad Beh Sier” is a deer hunting
dance dedicated to occupational merry-making.
Check Your Progress I
Note: Use the space provided for your answer.
1) In your own words describe the dress habits of the khasis.
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4.3 JAINTIA TRIBE

Origin
Jowai, the Headquarters of the Jaintia Hills is situated 64 Kms from Shillong. The town
is circled by the majestic Myntdu River. The Jaintia Hills District is inhabited by a tribal
community who are descendants of a very ancient people having distinctive tribal and
ethnic origins. The Jaintias are believed to be of Indo – Mongoloid race although
speaking a distinct Austric language belonging to the Mon - Khmer group. With regard
to the social origin of the Jaintia people there is an indigenous theory according to which
they belonged to a common race which occupied a large area of Northern India, Burma
Indo – China and parts of South China in the Neolithic period.
The people residing in the Central region of Jaintia Hills are called “Pnars “by those
living in the Southern and Northern Regions and who are in turn called as “Wars” and
“Bhois” respectively by the Pnar. These are collectively known by the name: Jaintias.
Brief History of the Jaintia kingdom
The Jaintia Hills was originally known in the local language as “ka Ri Khaddar Dolloi”
(Pnar) or The Land of twelve Chiefs, because in ancient days, Jaintia Hills was ruled by
the twelve Dollois, who had their own elakas or boundaries and powers to govern a
sizeable population. The original twelve elakas were: (1) Nartiang Elaka (2) Jowai
Elaka (3) Nongbah Elaka (4) Raliang Elaka (5) Nongjngi Elaka (6) Mynso Elaka (7)
Shangpung Elaka (8) Sutnga Elaka (9) NongPhyllut Elaka (10) Lakadong Elaka (11)
Amwi Elaka (12) Nongtalang Elaka.

52 Among the Dollois, the Dolloi of Nartiang was known as U Kongsan and the Nartiang
Elaka was the biggest elaka which had the largest population in those days. The Dolloi Tribes of Meghalaya
of Nartiang was very powerful, as he could easily raise and command the largest army
among the twelve Dollois. He was also very rich. The wealth of the Dolloi of Nartiang
could be seen up to these days from extensive service land (Rek Dolloi) he enjoyed
during his Dolloiship. His service land is the biggest compared to the lands enjoyed by
other Dollois. Whenever there was an aggression from any part of Ri Khadar Dolloi, all
Dollois joined hands under the leadership of Nartiang Dolloi to fight against the enemy.
In the beginning all the twelve Dollois lived happily and peacefully. But in course of time
due to increase of population, there arose border disputes, land encroachment etc. To
solve these problems a round-table conference was held at Nartiang among the twelve
Dollois. After a long and thorough deliberation and discussion the twelve Dollois decided
to appoint one person as their king / Raja who would rule over them and look after the
welfare of “ka Ri U Khadar Dolloi” in order to end the frequent hostility and bloodshed.
Land Tenure System
The land tenure system in Jaintia Hills is different from that of the Khasi Hills. The Jaintia
Kings did not raise any revenue from the people. The King was assisted by the Dollois
and other officials. The Kings derived their income from the Raj land and from the tax
on import duties on goods brought to Jaintia Hills. The Dollois used to send one he-
goat or rice collected from each village under their respective elakas for sacrifice during
Pujas.
The Dollois, the Pators, Sirdar, Wasan, Sangot, Lyngdoh were unpaid officials for their
services rendered. Land was allotted to them which were called Service Land. Land
in respect of the priest (Ki Langdoh) is called “Puja Land”. Lands belonging to the
Jaintia Kings were called “Raj Land”. This is the basic structure of land tenure system
in Jaintia Hills. When the British occupied Jaintia Hills they found that the land tenure
system in Jaintia Hills, though crude was the simplest and the best. These are the three
categories of lands in the Jaintia Kingdom. Another category of land is the private
property of the people. These are known as the Patta land.
Religion
The pnar or the Jaintia people maintained their unique culture and religion called Niamtre.
Before having food they throw some morsels of the food on the ground in honour of
mother earth. Most of the villages in Jaintia Hills have a great similarity with the Hindu
religion. They are firm believer and worshippers to the heaven ruled by God Almighty
“U Blai Trekirod”.
Inheritance
In Jaintia Hills traditionally, inheritance of real property passes from mother to the
youngest daughter called as “Khon wasdiah”, other sisters also share the property but
the youngest one inherits more because of her responsibility to the family. No man in the
uplands of the Jaintia Hills can possess landed property, unless it is self acquired, if a
man dies and leaves behind acquired property, his heiress will be his mother, if alive,
excluding wife, sons and daughters. If the wife, however, undertakes not to remarry,
she will inherit half of her husband’s property, which at her death will descend to her
youngest daughter by him. The youngest daughter who inherits the property has to
perform religious duties and look after the family idols and bear all its puja offerings and
expenses. In modern times well-to-do families give a share even to male members of
the family.
53
Tribals of the Northeast Family
Region -I
In the Pnar society, the family is the core of social organization. Though it is mother –
centred, the authority of the house (Iung) lies with the eldest Maternal Uncle. He is the
head of the clan and represents the same in any village matters. But marital and other
institutional affairs are based on matrilineal system. Matriarchy’s in its true sense does
not exist in the Pnar society. Inspite of the female ownership of property the woman’s
elder brother (Kni) is the actual head of the household and when the husband after the
initial matrilocal residence establishes independent house, he is the undisputed lord of
the family. In the case where there is no female child, the mother is succeeded by her
son, thus the system is called matriarchal only by courtesy. Nowadays, there has been
tremendous change in the way of life of the Jaintia people and it is not uncommon case
for a man to live together with his wife and children in separate houses and the house is
solely run by the father of the house and not by the uncles.
Matriliny in Jaintia Hills does not mean that the female are more supreme than the males
but it is tracing the line of descent through the female line. The father no doubt is the
head and occupies an honored position in a family. Women are entrusted to take care
of property as the legal custodian, the family purse, and valuable, movable and immovable
properties.
Marriage
The Jaintia marriage is socially approved and arranged union. In modern days however,
the unmarried boys and girls enjoy some freedom of free mixing with one another.
Marriageable relation is very carefully observed among the Jaintias. Limitations or
prohibitions on the selection of male are there. The traditional law of marriage prohibits
not only a marriage within the same clan but also a marriage with a paternal uncle or
aunt. A person marrying his maternal uncle’s daughter is the best form of marriage
relation. Marriage within the clan or a brother and sister’s marriage is a serious taboo
(sang). Marriage among the jaintias is strictly monogamous. There is no system of
either polyandry or polygamy among the Jaintias. The Jaintias are endogamous but
nowadays endogamy is not strictly adhered to.
Marriage among the Jaintias is a pre-arranged, even though the boys and the girls have
known each other and consented between themselves to get married, yet their marriage
would have to be arranged by their clans. The parents or his uncle would make efforts
to find out a suitable girl for a boy. When a suitable girl is found, a formal proposal
(Kyllat kurim) will have to be made. If the proposal has been accepted a formal
meeting and a suitable date and time for an engagement is arranged. On this day an
engagement ring made of Brass or Gold ring is presented to the girl.
After scrutinizing and finding that there is nothing which could bar the marriage the two
are allowed to tie the knot. On the wedding day religious ceremonies were performed
according to the traditional custom and the marriage feast is held. A day before the
marriage is solemnised, the groom’s family would provide the bride’s family with a sum
of money for buying a special mat (U shylliah chlain) on which the groom will sit on
the night of the wedding day.
A week after the wedding day, the bride accompanied either by her grandmother or by
her aunts, pays a visit to the house of her husband. This visit is therefore called I Li-e
Kiad Pynche. It may be noted that among the Jaintias, the husband only visits his wife
after dark and does not stay in his wife’s house. In modern days, however many of the
Jaintia husbands now live together with their wives under the same roof. It may further
54 be noted that the Christians are still observing the social aspects as well as the customary
law of marriage although the religious rituals are not the same. At any rate, the concept Tribes of Meghalaya
of marriage as can be seen from the foregoing discussion has not been treated by the
Jaintias just as an institution for procreation and for legalising of children but as a social
and religious institution that should be respected by all.
Divorce
In Jowai Dolloiship / Nartiang divorce takes place in the presence of a village official
called u “Wasan”. The husband or the wife gives the Wasan an eight anna paise (thnem)
or compensation. The latter gives this either to the wife or to the husband, as the case
may be. Partners who have been divorced cannot afterwards remarry one another. A
woman cannot be divorced during pregnancy.
Death
In Jaintia society a man who lives with his wife, with the permission of his mother, and
has no hope for survival, is to be brought to his mother’s house. In case he dies in his
wife’s house, the dead body is brought to his mother’s house and all the rites are
performed in his mother’s house only. For three days the body is kept. The fire is taken
from the mother’s house. Fire is first lit up to the pyre by the eldest male member of the
mother’s family. When the cremation is over the bones are collected by the relatives.
Then the bones are carried to the family repositories because the Jaintias believe in the
theory of life after death. But this practice is not followed among those converted to
Christianity.
Houses
The Jaintias traditional houses known as ki “Iunglyntoor” are found in Jowai Town
and other parts of Jaintia Hills, they have carving of flowers, and other designs on thick
and long planks in the sitting room or parlour. The houses were made of wood, stone
walls, good quality of timber like oak, pine and jack fruit.
Dress
The traditional costumes of the Jaintia men are the Turban, a conical cap, a shirt, waist
coat, shawl known as ka “Ryndia Tlem”. A strip of cloth worn by men round the waist.
The traditional costume of the women are an outer garment worn nicely across the
shoulders (ka yusem) variously known as Eri garment (ka yusem ryndia), muga garment,
silk cloth are used in festive occasions only. The eri-clothes come with alternate white
and mauve stripes from top to bottom (ki thoh khyrwang) clothing with checks or
patterns of small squares (ki thoh saru). Cloth tied around the neck covers the head and
drops over the shoulders (ki spain khlieh). In modern times men and women as well as
youngsters dress themselves in the Western style.
Traditional Ornaments
The traditional ornaments of the Jaintia include the following:-
1. a) Gold necklaces, the biggest type of necklace.
b) Solid round gold necklace
c) A type of necklace known as U chah radang.
2. a) Golden chain
b) Kynjri Dather which is joined together like a dog chain
c) Twist golden chain 55
Tribals of the Northeast d) Golden chain worn over the shoulders
Region -I
e) A golden lockets
f) Silver chain worn across the shoulders is among other varieties.
3. Earring – Men’s earring are known as ki ksah chkoor. Womens earring is known
as ki khaila. There are different types of khaila (Earrings).
4. Bracelets include gold bracelet designed with exquisite flowers on them or bracelet
which have no design on them.
5. Rings include twisted gold rings and others.
Megalithic Culture
One of the exclusive traits that differentiate the Jaintias (except the Khasis) from the
other tribes of the North Eastern Region is that they followed what is known as megalithic
culture pattern or the culture of creating monoliths in chosen locations. The most famous
cluster of monoliths is found at Nartiang village in a place called Iawmulong (the market
of Nartiang). Here hundreds of Menhirs and Dolments are found. They were erected
by Mar phalangki, U Luh Lyngskor Lamare and villages of Nartiang. These monoliths
belong to the clans which were the founders of Nartiang village. In Sakhain village near
Sutnga, monoliths are found in different parts of the village, the most notable and
spectacular of them are stone slabs and seats.
Food
The staple food of the Jaintia people is rice and curry. They also consume good quantity
of fish, both fresh and dry and are very fond of most kinds of meat, specially pork.
They also eat various types of vegetables. They eat many types of fruits such as Orange,
Guava, Apples, Plums and Litchi etc.
The Jaintias are well versed in the art of cooking soyabean-chatni made from fermented
Soyabean. The smoked fish (Dakha - rang) is also well known through out the region.
The Jaintia are also expert bakers and their traditional breads are U-Tpu-Wasain, Tpu-
Langdong. The Jaintias have excellent and well-developed skills in the preservation of
food so that they have ready food supplies throughout the year.
Occupation
The People of Jaintia Hills undertake various occupation nowadays, some are working
as civil servants, engineers, doctors, labourers, cultivators, traders, potters, basket
makers, business etc.
Originally the main occupation of the Jaintia people was agriculture. The Jaintias have a
more advanced method of cultivation than many other hill people in the North-Eastern
Region of India. The process of converting highland into terraces for paddy cultivation
has increased day by day. The Jaintia people are industrious and enterprising; they have
keen interest in trade and commerce.
Horticulture has tremendous potential in the region. Orange, Pineapple and Banana.
Potato, Ginger, Garlic, Black pepper, Betel leaf and Bag leaf are some of the cash
crops in Jaintias Hills.
Forest
Jaintia Hills is rich in forest wealth. The principal forest produce include Timber, Bamboo,
Reeds, Canes, Medicinal Herbs and Plants, Thatch-grasses and various kinds of exquisite
56
orchids are also found. Pitcher plant, the insect eating plant of botanical wonder, is Tribes of Meghalaya
found in abundance in Jaintia Hills.
Among the seven Districts of Meghalaya, the forest cover is more in Jaintia Hills.
Numerous sacred groves are found in many parts of the District. The two most famous
sacred groves of the District are “Ka khloo Blai Tuber” and ka Tken Lyngdoh or
Khloo Lyngdoh of Nongtalang.
The numerous forest jungles, bushes, woods in Jaintia Hills District, is a natural habitat
for many varieties of wild animal who thrive in them. Among animal that are found in
Jaintia Hills are Elephants, Royal Bengal Tiger (ki khla Wah-la-rein).
Games
The Jaintias have been ardent lovers and admirers of sports and games. The games
practiced in Jaintia Hills are of the outdoor variety played not only for honour or
championship but also for amusement and pleasure even simple fun.
Ka Iasiat Thong or Archery: A favourite sport of the elders is Archery and the
contest between rival teams is usually held at Iawmusiang market day at Madan Iasiat
Thong (field opposite to the office of the Deputy Commissioner, Jaintia Hills). Nowadays
it is held in Madiah near the Syntu-ksiar River.
The games of the Jaintia are Bull Fighting, Seasow, Weight-lifting, Tug of War, Wrestling,
Cock Fighting, and Boating Competition etc.
Festivals
Jaintia music and dance is very rich and constitutes the unique culture of Jaintia Hills
District. It is accompanied by different musical instruments such as bhuri (flute), bom
(big drum) etc. Jaintias mainly celebrate two popular dance festivals namely
BehdeinÞkhlam festival and Laho dance festival.
The BehdeinÞkhlam festival is held every year during the rainy season of July or
August. It is the most important and unique dance festival of the Jaintias. It is also
considered as the most colourful religious festival. This festival is celebrated after the
sowing period is over. A month-long preparation and religious rituals involving animal
sacrifices are performed by the Lyngdoh preceding the great event. A month before the
festival, a sacrifice known as “knÞia khang” is performed to drive away plague and evil
spirit. At Jowai town, this festival can be seen celebrated during the month of July. A
day before the sacrifice, the male members of the seven chosen localities of Jowai
collects the Khnong from the forest. The Khnong are kept halfway for the night in a
place called “Iawmusiang”. On the second day, these trees are erected at the centre of
each locality. People dance on the streets with the accompaniment of drum beating and
bhuri (pipe) playing. Each locality prepares a decorative tower – like structure called
the “Rot”. These are carried by the people to the sacred pool called “Aitnar” for
immersion, preceded by religious rites and sacrifices in the early hours of the morning.
The festival comes to a close with a game of football called “Datlawakor” between the
two teams from the upper and lower valleys of the Myntdu River. It is played with a
wooden ball. It is believed that the winner will be blessed with a good harvest and
prosperity. The BehdeinÞkhlam festival is also held at Tuber Kmaishnong.
The Laho dance festival is another popular dance festival for entertainment of the Jaintia
people. Everyone with colourful costumes participate in this dance festival.
The important function of this festival is to enable the members of the community to
57
Tribals of the Northeast rejoice together and also it is an occasion for interaction. These are not only local
Region -I
festivals but are a part of Indian cultural heritage.
Check Your Progress II
Note: Use the space provided for your answer.
1) Write about the Inheritance law in the Jaintia Kingdom.
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4.4 GARO TRIBE

History
The vibrant and virile ethnic people who reside in the Garo Hills are known as the
Garos. The Garos call themselves “Achik – mande”. In the Garo language ‘Achik’
means Hills and ‘mande’ means people. So, ‘Achik mande’ means the ‘Hill People’.
In the pre-historic times, there was a great influx to Burma through Assam from Western
China via Tibet. Perhaps the ancestors of Garos were in that conglomeration. Then in
about 400 A.D. or still earlier, they had to leave the Irrawaddy and Chindwin valleys in
Burma for Assam, being driven out by some stronger tribes. Perhaps during the course
of the journey from Burma to Assam, the Garos picked up some of the customs and
practices of the tribes residing there, like head hunting and the practice of tethering an
ox with a Y-shape pole before sacrifice. Head-hunting practices were also found among
the Garos.
Garos bear more resemblance to the Kacharis and the Nagas who descended from the
great Bodo race which migrated from Western China via Tibet to Burma. If hundred
words are picked up at random from the Kachari language and Garo vocabulary, fifty
percent of the words will be found identical. In appearance too, both the tribes show
undistinguishable similarities.
There is a good deal of resemblance of the Garo language with the language of the
Tibetans. The language of the Garo’s is simple and there are no “articles” and no gender
distinction in nouns denoting inanimate objects. Like the Tibetans the Garos revere the
‘Gong’. They also attach great value to the yak’s tail. In fact, the Garos have their own
word for the yak, which is ‘Matchik’ or ‘Tibotni matchu’ that is, ‘Tibetan cow’. Hence,
it is generally believed that the Garos are actually Tibeto Burmese.
Land system
The lands in Garo Hills consist of revenue areas and Non-revenue areas. The revenue
areas are the plain areas of Garo Hills and the Non-revenue areas are the A. King
(clan) lands of Garo Hills.
The revenue areas of plain areas are directly under the management and administration
of District Council in matters of settlement of land to any of the individuals for cultivation
etc.
58
The Hill areas of Garo Hills are the A. King lands which belongs to the A. King Nokma Tribes of Meghalaya
(headman) of particular clan. The entire A. King lands are managed by the A. King
Nokma who is the guardian and custodian of a particular clan or motherhood. The
District Council do not have direct control over the A. King lands. A. King lands belong
to the particular motherhood whose head is a female. The ultimate ownership lies with
the motherhood which exercise its control through her husband. The A. King Nokma
being a mere custodian and guardian of A. King lands cannot take any arbitrary decisions
in matter of sale, mortgage, gift, transfer etc.
There are different kinds of a A. King lands in Garo Hills such as A. milam, A. jikse,
A.jama etc. All these different kinds of lands held by particular ma.chongs, cannot
exercise the power over their own acquired lands as the entire property belongs to the
wife or female. The “chras” or male elder members of the family play an important role
in shaping their future and welfare.
Social structure
The Garo society is divided into three major clan or “Katchis” eg. “Marak”, “Sangma”
and “Momin”. The “Katchis” are exogamous, marriage within the clan is forbidden and
severely punishable. Some sub-clans have now branched off from the original clans and
are developing into independent exogamous clans. In these new Katchis, mention must
be made of “Awees” living in the North Eastern Hills, “Abeng” who form the most
important group and live in the Western side and “Agongs” occupying Someshwari
valley in the vicinity of Siju.
Each of the Katchis or clans is further sub - divided into a number of lineages called
‘Ma.chongs’ (sub-clans). These ‘Ma.chongs’ are the basic units in the Garo social
structure, and are named usually after animals, rivers, caves etc. A Garo belongs to his
particular Ma.chong as soon as he is born. The dominant Ma.chong in a village selects
its ‘Nok-ma’ or the headman. ‘Nok’ in garo means house, while ‘Ma’ stands for mother.
Though the headman is a male, they call him ‘Nok-ma’. This shows the importance the
Garos attaches to the woman. It is the women who inherit property of a Garo ‘Ma.chong’.
Theoretically the land belongs to the Nok-ma or the village headman, but actually he is
the manager of his wife’s property. He cannot dispose or mortgage the land of his wife
without consent of his wife’s Machong. Almost all the land, except narrow strips of
plain land in the Garo Hills is A. King land, that is clan-land. The clan allots land to the
Nokma which is managed by the Nokma.
In the Garo Hills, there are the Nokmas, who with the help of Laskars, administered
the village community. Laskars are appointed by the No-kmas. Land belongs to the
Nokmas, but only in name. Anyone can cultivate any land as per the sanction of the
Nokmas. The Nok-mas have however, to obtain permission of his wife’s Ma.chong.
Religion
Almost all the Garos are now Christians. Before that the religion of the Garos was a
mixture of pantheism and Hinduism. The poetic verses, stories in folklore which are
sung or recited by priests, elders and other Garos on various occasions, contain in them
the sources and roots of their religious beliefs and instincts. Chanting to celebrate the
building of a house, all reflect the animistic religions of the Garos who believe in a
multitude of benevolent and malevolent spirits. The Garos have great reverence for
ancestors and the deceased, but no worship is done, though they look for their
reincarnation after a period of sojourn at spirit land.
59
Tribals of the Northeast In all religious ceremonies sacrifices were essential for the propitiation of the spirits.
Region -I
They had to be invoked for births, marriages, deaths, illness besides for the good crops
and welfare of the community and for protection from destructions and dangers.
Inheritance
Among the Garos, only a daughter can inherit the property. In the Garo society, selection
of the heiress or “Nokna” depends on the wishes of the parents. The parents choose
the best daughter, who is usually though not always the youngest one. In case of any
differences between the spouse, the opinion of the wife prevails, because the Garo
society is basically matrilineal. Generally the youngest daughter is selected “Nokna”
because usually she is more attached, dutiful, obedient to the parents and more likely to
survive the other daughters, because she is the youngest. However, in case the youngest
daughter is not surviving or for any other reason, the parents can select any other
daughter, but only ‘one’. Property is never shared, and it is retained always within the
‘Ma.chong’.
Property once owned in motherhood, cannot pass out of it. A women’s children are all
of her “machong”, and since property may never pass out of it, if a son marries another
clan woman and his children would be their mother’s sept, the daughter must therefore,
inherit and her daughters after her, and in the case of no-children, to another women of
the clan, duly appointed by its members.
After marriage, the son-in-law lives in his wife’s parent’s house and becomes the
‘Nokron’ or representative of his father-in-law.
During the lifetime a women’s husband can fully use her property with complete authority,
but cannot “will it away”.
However “Matriarchy” in the strictest sense of the word, is not part of Garo Law. The
woman simply acts as a vehicle for inheritance of property from generation to generation.
Although a man cannot inherit property, his “machong” has the right to control what his
wife brings him. In the event of death, he may choose a male member of his clan, a
“nokkrom”, to represent him, who is not an “heir”, but is the channel through which the
husband’s motherhood maintains control over the wife’s property. Sometimes the
“nokkrom” is the son of the man’s sister, and is expected to marry his uncle’s daughter.
Family
Birth is a matter of joy not only to the family, but also to the community. Elaborate
celebrations are customary-naming ceremony is usually observed on the day of birth
itself. Till death, the new-born baby belongs to the mother’s family, irrespective of sex,
even after marriage. Lineage is always matrilineal like the Khasis and the Jaintias. Except
amongst the Nayars in Kerela, this system is not found anywhere in the country. It is
unique among the Meghalayans.
Marriage within the clan, as already stated is completely banned and severely punishable.
The Garos do not abhor free mixing. Marriage is however, arranged with the formal
sanction of the parents. Usually, the girl proposes to the boy. Then the girl and the boy
report to their respective parents. If both the parties agree the marriage is then arranged.
Naturally the question of dowry does not arise. Betrothal and marriage do not have
much religious significance in Garo society and entail no sacrificial offerings or unusual
religious symbols as are prevalent in birth and death. The priest only consults omens to
60 ascertain whether the couple will be happy and prosperous.
Like other Hill tribes, there is “adoption” system among the Garos. Parents can adopt Tribes of Meghalaya
a boy or a girl, not necessarily for inheritance.
Divorce is easily obtainable with mutual consent. The community does not object in
case of mutual consent, but it is accepted only on payment of a penalty to the community.
In case of adultery however, mutual consent is not necessary. Mutual consent is also
not required in case of infertility. Divorce is permitted when – the husband and Wife
mutually consent to separate; when either one is guilty of adultery; or when either one of
them refuses to work for the household. The separation case is heard by village elders
and actual divorce takes place in a ceremony called “bolsckidena” held in front of an
assembly of villages. Husband and wife pick up handfuls of dust and swear by “Mane”,
the Earth, to have no dealings with and to claim nothing from each other. After the oath,
the priest takes a sword or chopper or spear, strikes a tree with the weapon and calls
upon it as a “son-of-the earth” to stand witness. The weapon used belongs to the man
and becomes the property of the priest.
Death of a person is not only a loss to the family, but is also mourned by the entire
community. Elaborate rituals are held. Before embracing Christianity, they used to cremate
the dead body in presence of all relations of the deceased. Nowadays, according to
Christian practice the body is buried. Cremation or burial expenses are borne by the
relatives of the female clan. Wooden ‘Kimas’ resembling the body of the dead is placed
in front of the house in memory of the deceased.
Houses
The Garos live in houses built on piles, usually on a steep incline. The floor covering is
a layer of rough bamboo matting. The roof is usually thickly thatched with grass or with
bamboo leaves. The houses are generally long and narrow with no side windows. The
house has three principal parts – the first one being called the “Nokkra” and holds the
pestle dry firewood stacks. Two or three steps lead to the main living room known as
the “Nokganchi”. And the last room “Nokdring” or dun is a master bedroom. The
“bachelors” house called “Nokpante” which is found in every village are very big and
built on such higher platforms which necessitate climbing notched logs of wood serving
as stair cases. Garo houses are usually very sparsely furnished.
Utensils usually consist of cooking pots, larger vessels for brewing liquor and the pestle
and mortar for rice husking. Cooking pots are earthen. Fresh plantain leaves serve as
plates and are replenished daily. A single large cane- leaf called “Rejak” is used to ward
off the rain.
Food
The Garos have no inhibitions about food. They are a true carni-herbivorous. They will
eat almost any animal for meat, usually raising goats, pigs, fowl and ducks in the village
and buying cattle from the plains people. They are the only divisions of the Bodos who
eat beef and other wild animals, except the tiger. Snakes, lizards and even small white
ants with wings are not unwelcome. A favourite food item is dried fish, “nakam” - some
of which they prepare themselves and some procured from plains. “Gran”, a dried
version of beef is considered a delicacy.
Garos eat quite a few vegetables and many edible roots and creepers from the forest.
Bamboo shoots are considered a delicacy and eaten boiled, as a vegetable or used for
special dishes. Garos grow chillies and eat a great deal of them. They use salt but no fat
for cooking. Garos eat frugally, three meals a day. But all feasts are sumptuous affairs,
with lots of food and drink. In all religious ceremonies, the Garos eat drink and dance 61
Tribals of the Northeast to the accompaniment of music by buffalo horn ‘singas’, bamboo flutes, drums, gongs
Region -I
and cymbals. Guest sits in rows, servers with baskets move around dispensing tempting
morsels. They are followed by the liquor-bearers who carry “bek” or “pongsim”, a
kind of gourd holding liquor to wash down the food. Garos drink only brewed liquor,
never distilled. Liquor – making is the duty of women of a Garo household.
Dress
Original Garo dress is quite primitive. Men wear a strip of blue cotton cloth, women
with red lines down the front, between the legs and tucked into the folds in the back and
sometimes hanging in a little apron in front, decorated at the fringes with white conch –
shell beads.
The head – covering or turban is usually blue or white cloth. For important occasions it
is made of red Assamese silk with ornamented fringes. The Pagri never covers the top
of the head but is worn around the head from the eyebrows upwards.
In winter a cotton cloth or blanket thrown around the shoulders completes the man’s
attire. Garo women fashion a petticoat – like wrap around the waist using a piece of
cloth about eighteen inches wide. Two strings of the same material fasten it at the top
leaving a slit open on the thigh. This garment is called the “ReKing”. On their shoulders
Garo Women wear a shawl of blue and white cotton. In modern times however, Western
style – clothing has become common among the Garos.
On all festive occasions, the Garos irrespective of sex, wear head-dresses with rows of
beads stuck with feathers or hornbill. Males and females – both wear bangles and
earrings.
During festive or other occasions such as dancing, Garo women wear “marang-Jasku”,
a dress made of dyed Assamese silk, which seem to acquire value with age. It is
draped around the body passing under the right arm and tied in a knot on the left
shoulder. Its fall reaches the knees, and the left side is left open. The usual petticoat is
underneath.
During dance ceremonies, men sometimes wear the pandra, a black cloth reaching to
the waist, worn around the body, under the arms and laced across with white cotton.
Both men and women wear circlets of bamboo or stiffened cloth bedecked with rows
of white beads and feathers from a cock or bimraj bird or bunches of paddy ears. Pen
fowl feathers are considered unlucky and never used. Women’s headgears have slight
differences according to the locality.
Traditional ornaments
Garo men wear two kinds of brass rings in their ears-the first in the lobe of the ear, thin
brass wire hoops, sometimes 30 to 40 in each ear – the natong or otonga. In the upper
part of the ear they wear a small plain brass ring, sometimes embellished with the small
plain brass dices and a string of beads, which end in semicircular pieces of brass, silver
or crystal. Silver bangles are also worn, though these may be external influences. Some
very heavy brass ornaments are worn on the wrists during festivals.
Necklaces grace men and women and are usually long barrel-shaped, beads of cornelian
or red glass. A rare ornament is the “kadesil”, a band of cloth covered with brass studs
and worn round the forehead.
Women, like their men, wear brass rings in their ear, but of much larger size ranging
from two to four inches in diameter. These heavy sishas, are worn sometimes upto 50
a ear, which distend the ear lobes and finally split them. The seng’ki are a kind of waist
62 band comprising several strands of special cylinder shaped beads. During dancing women
also wear headbands like the men and a curious head-ornament, the “pilne” or “salchok Tribes of Meghalaya
maldong” which is a bamboo comb with a white-bead ornamented indigo-dyed cloth
strip attached to the top. The comb is stuck in the hair-knot and the cloth hangs down
behind.
Musical Instruments
Like their dance forms, the musical instruments of the Garos are simple. A few drums,
wind-instruments of bamboo or horn, metal gong and cymbals all are manufactured or
crafted at home. The types of drums used by the Garos are the “dama”, the “kram”,
the “nadik” and the “nagra”. The “adil” is a small pipe, the “singga” is the whole of
buffalo’s horn, the “otekra” is a big bamboo flute. Other flutes are the “ilongma”,
“bangsi”, and the “imbonggi”. The Garos play a kind of “Jewish Harp” called the
“Gonggina” made of bamboo, instead of iron. They used Gongs known as “rangs”. As
cymbals the Garos use the “kakwa” and the “nengilsi”.
Occupation
First and foremost the Garo is a farmer. He loves to till the soil and watch his crops
grow. Agriculture is the principal occupation. Trading is restricted to bartering his produce
in the market place, now in currency though, some do trade in their favorite white
beads, “Daos” (choppers), swords, cloth, timber, and bamboo. Industry includes
blacksmithing and weaving. Every housewife has a rough loom.
Games
The Garos have few traditional games and they have several “trials of strength” which
are performed by the youths of the “nokpante” in a Garo village.
Among games practiced by Garos, the most important are, the “w˜apong-kala”, a
kind of cock fighting in which contestants sit opposite each other on the ground grasping
a short piece of bamboo, and proceed to try and tug the other off the ground. The
“gogripa” or “cha gripa” is a wrestling match fought on the lines of a bear-fight. The
“sue” is a large round bean and is a poor imitation of marbles. The “jakol-kala” is a
kind of rounders, the homes being small round holes, no ball is used and participants
race from one home to another while others try to intercept them.
Festivals
The “Wangala” or the “Hundred drum” festival is the most important festival. It is the
last but not the least of the ceremonies of the agricultural year. This is a harvest festival
held in honour of Saljeng, the sun-god of fertility. The festival marks the end of a period
of toil in the fields, bringing a good yield of crops. It is a thanks giving ceremony. For
days the people relax and rejoice. The hills and valleys resound with a distinctive beat
of drums, the atmosphere is charged with cheers everywhere. The dance has certain
subtle variations, the main motif being a queue of two parallel lines – one of men and the
other of women, clad in their festive regalia. Needless to say, there is liberal dosage of
meat and wine to mark the happy ending in joyful heart.
Check Your Progress III
Note: Use the space provided for your answer.
1) Express in your own words the musical instruments of the Garo tribe
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Tribals of the Northeast
Region -I ......................................................................................................................
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4.5 LET US SUM UP

The unit has provided an account of the tribes of Meghalaya, their manners and customs,
their religious beliefs, their origin, their land system, their matrilineal system and their
social life. The coming of the Welsh Missionaries brought about significant changes in
their value system, beliefs, speech, etiquettes, food habits, life-styles and most importantly
in the field of health, education and economic condition.

4.6 FURTHER READINGS AND REFERENCES

1. Gourdon P. R, The Khasis, Low Price publication, Delhi, 2002
2. Joshi, H. G, Meghalaya – past and present, Mittal Publications, New Delhi,
2004
3. Chattopadhyay, Dr. S. K, Tribal Institutions of Meghalaya, Spectrum
Publications, Guwahati, 1985
4. Rana, Capt. B. S, The People of Meghalaya, Punthi Pustak, Calcutta, 1989
5. Directorate of Information and Public Relations, Govt. of Meghalaya, The
enchanting life and culture of the Jaintias of Meghalaya, DIPR, Shillong,
2005, (www.inegipr.nic.in)
6. Directorate of Information and Public Relations, Govt. of Meghalaya, The Khasi:
dwellers of the high hills of Meghalaya, DIPR, Shillong, 2002
7. Directorate of Information and Public Relations, Govt. of Meghalaya, The Pristine
culture and society of the Garos of Meghalaya, DIPR, Shillong, 2002
8. Directorate of Arts and Culture, Govt. of Meghalaya, Heritage of Meghalaya,
Directorate of Arts and Culture, Shillong
9. Indianetzone, Culture of Jaintia Hills District, 2010, (www.indianetzone.com)
10. Indianetzone, Khasi Tribe, Meghalaya, 2010, (www.indianetzone.com)

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