Megalithic Cultural tradition amongst the Khasi and Jaintia tribes of North-East India

Dr. Vinay Kumar

Abstract

   Etymologically speaking the word ‘megalith’ is derived from two Greek words megalithos meaning huge and lithoi meaning stone; hence, it denotes a huge stone. The term ‘megalith’ may be explained as ‘a grave or memorial erected in stone, whether dressed or in its natural form containing, enclosing or erected over the funerary assemblage’. Megalithic culture has no regional bounds as its cultural remnants are found all over the world. These monuments are found in Europe, Africa and Asia, including in the far eastern countries. In the neighbourhood of the Indian sub-continent, the presence of this culture is noticed in Iran and Baluchistan, extending up to Pakistan. In northern India, this culture is sporadic in occurrence as compared to south India.

Megaliths Culture among the Khasi and Jaintia tribes of North-East India

   The North-East region comprises the seven states of Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura. It has different cultural, linguistic, religious and ethnic races. The races, which dwelt upon the region since remote antiquity are the Austrics, Mongolians, Dravidians and Aryans. Migration of all these races had contributed the development of composite culture in this region. The explorations and excavations at the sites of Ambari (Dhavalikar 1973:137-49), Guwahati, the ancient centre of Kamrupa kingdom (Das, 2007), Dhansiri-Doiyang valley (Dutta,2001: 92-97), in Arunachal Pradesh (Ashraf, 1998: 64-76), in Manipur (Devi,2011) etc. reveals rich archaeological heritage with art and architectural pieces, ancient settlements, religious sites, potteries etc. The megalithic culture is widespread in the region. The notable feature is the prevalence of these customs in some of the tribal communities of the region. Table stone and menhirs were being erected after the remarkable events of social importance. Typologically these are classified broadly into three categories viz. menhirs, dolmen and stone cists. Menhirs and dolmens are the monumental groups. Menhirs are found erected in the line of three, five, seven etc. whereas the dolmens are usually built in front of the menhirs. Origin of this tradition in this part of the country is perhaps influenced by the Southeast Asian megalithic tradition during the first half of the first million B.C. and perhaps ended during the first century AD. Date of origin of these megalithic traditions, however, is problematic. Some believe that this tradition was spread to this region from the west. According to Christoph von Fürer-Haimendorf's observation they belong essentially to south-eastern Asia-Indonesia, Oceania, the Philippines, Formosa and were introduced into north-eastern India by Austro-Asiatic immigrants (Heimendorf 1945: 73–86). Haimendorf has come out with the theory that the Megalithic practices of South East Asia started in the late Stone Age. He says that the ‘centre of diffusion of megalithism originated somewhere in Eastern Assam, North Burma or South-west China’. According to him, ‘The megalithic types of stone circles and menhirs of the South-East Asiatic type, which still flourishes among Godabas, Bondos and Bastar Gonds reached peninsular India in Late Neolithic times and from an eastern direction, whereas the dolmen and the port-hole reached India from Mediterranean regions’. In his paper ‘The problem of megalithic cultures of Middle India’ Haimendorf further states that the purpose and meaning of the Megalithic monuments of the Gadabas and Bondos have the same basic idea as that of the Assam tribes. This view is also supported by Gordon Childe (Childe, 1948: 4-13).

   The Khasi are an indigenous or tribal people, the majority of whom live in the State of Meghalaya in north east India, with small populations in neighbouring Assam, and in parts of Bangladesh. They call themselves Ki Hynñiew trep, which means “the seven huts” in the Khasi language. Their language Khasi is the northernmost Austroasiatic language. This language was essentially oral until the arrival of European missionaries. Particularly significant in this regard was a Welsh missionary, Thomas Jones, who transcribed the Khasi language into Roman Script. The Khasi people form the majority of the population of the eastern part of Meghalaya. A substantial minority of the Khasi people follow their tribal religion; called variously, Ka Niam Khasi and Ka Niam Tre in the Jaintia region and within that indigenous religious belief the rooster is sacrificed as a substitute for man, it being thought that the rooster “bears the sins of the man and by its sacrifice, man will obtain redemption”. The Khasis, Jaintia and Nagas of Assam erect single standing stones (menhirs) or alignments of stones in honour of the dead, who are thereby encouraged to help their living kinsmen. In Assam, as well as in Indonesia and Oceania, a forked wooden post of Y-shape is an alternative to the menhir, and both posts and menhirs are associated with ox-sacrifice. An identical custom occurs in Bastar; and the Koyas and Raj Gonds of Hyderabad erect small forked posts carrying the tails of sacrificial cows on graves or the site of memorial feasts. In all these regions it is the widespread belief that the soul or ‘virtue’ of the dead man is
attached to the stone or post and benefits his survivors and the village-crops.

   One of the striking features of the Khasis is the Megalithic culture whereby they erect megaliths, monoliths, cromlech and dolmens over which lie the foundation of prehistoric origin. It is astonishing to see that this culture is found to be associated with ancient people from all over the world such as the Monkhmer group of South East Asia. Such practices of the erection of stones are found in France and other parts of Europe. The Khasis indeed approach more nearly to the dominant megalithic custom of peninsular India in that they collect periodically the bones of clan- members and deposit them in a free-standing cist, as big as a small house, built of enormous single slabs. The significant aspect of the megalithic tradition is that the tradition is still in vogue in some of the pocket areas of the tribal communities in the Khasi and Jaintia Hills. They are widely distributed in the Khasi and Jaintia Hills of Meghalaya. Some of the megalithic sites in the Meghalaya are Nartiang,
Cherrapunji, Jowai, Maoflong, Lailugkot etc. Amongst several other sites in Ri-Bhoi District of Meghalaya like Mawrong, Mawbri, Iapngar, Tyrso, Umswai, Amjong, Umbi, Nongkhrah; Umjajew, San-Mer, Nongpyiur-Myrkhan and Tynring in East Khasi Hills District; sites around Shilian Myntang-Chei Bnai in Jaintia Hills District, and Nongspung and Wahlang of West Khasi Hills District, the site of Sohpet-Bneng Hill in Ri-Bhoi District situated north-east of Umiam-Barapani site deserves a special mention due to its association with the Khasis as their ancestral site. The Khasis generally erect a monolith as a tribute to a dead person. Immediately after the cremation, a monolith will be erected. These monoliths are comprised of a set of upright and flat stones. The upright stones or the menhirs are known as mawsynsang or the milestone and the table stone or dolmens are known as mawkynthei or the female stone. Menhirs or pillars stand upright, their bane being dumped inside and the dolmens lie flat in the front. They are known a Mawkjat which are laid during the cremation of the deceased or during the disposal of the ashes of the demised members of the house. Mawknaii maw pyrsa commemorating the seniors or juniors usually vary from three tall pillars to eleven or more and are associated with two or more dolmens.

   One of the striking features of the Jaintia is the Megalithic culture whereby they erect megaliths, monoliths, cromlech and dolmens over which lie the foundation of prehistoric origin. It is astonishing to see that this culture is found to be associated with ancient people from all over the world such as the Monkhmer group of South East Asia. The Jaintia indeed approach more nearly to the dominant megalithic custom collecting periodically the bones of clan- members and deposit them in a free-standing cist, as big as a small house, built of enormous single slabs. The significant aspect of the megalithic tradition is that the tradition is still in vogue in some of the pocket areas of the tribal communities in the Jaintia Hills. They are widely distributed in the Jaintia Hills of Meghalaya. Like the Khasis the Jaintia also generally erect a monolith as a tribute to a dead person. Immediately after the cremation, a monolith is erected which are comprised of a set of upright and flat stones. Menhirs or pillars stand upright, their bone being dumped inside and the dolmens lie flat in the front. They are known a Mawkjat which are laid during the cremation of the deceased or during the disposal of the ashes of the demised members of the house. The monoliths represent the megalithic culture of the Jaintia people representing thus the Stonehenge of North-east India. The types of the megalithic monuments are menhirs, dolmens and cairns. The stone cairns are the monuments of upright stones in square or circular plan fitted closely. The stone cairns contain the bones of the family members or clans. These are deposited periodically after removing one flat stone. The calcified bones and ashes of the deceased are collected from time to time in an earthen jar and deposited in the cist. The dolmens are differed from the cist structurally as well as in content. Structurally dolmens are comprised of flat table stones and upright stones. But unlike stone cairns these do not contain any bony remains or ashes in jars. The third variety is the monumental groups of menhirs. They are comprised of huge stone slabs erected over the ground. The megalithic monuments of Nartiang in Meghalaya are significant because of larger dimension. Some of the monuments are very big even 9m high. Nartiang used to be the summer capital of the Jaintia Kings of the Sutnga State. The megaliths here are huge granite slabs probably hewn out by the fire setting method. The huge monolith, is said to be erected by Mar Phalyngki, a Goliath of yore. The Nartiang menhir measures 27 feet 6 inches in thickness. The monoliths represent the megalithic culture of the Hynniewtrep people representing thus the Stonehenge of Northeast India. The types of the megalithic monuments are menhirs, dolmens and cairns. The stone cairns are the monuments of upright stones in square or circular plan fitted closely. The stone cairns contain the bones of the family members or clans. These are deposited periodically after removing one flat stone. The calcified bones and ashes of the deceased are collected from time to time in an earthen jar and deposited in the cist. The dolmens are differed from the cist structurally as well as in content. Structurally dolmens are comprised of flat table stones and upright stones. But unlike stone cairns these do not contain any bony remains or ashes in jars. The third variety is the monumental groups of menhirs. They are comprised of huge stone slabs erected over the ground.

Conclusions

   When we compare the megalithic culture tradition of North-East India to that of other parts of India we find that this tradition continues in very few pockets of north-eastern states of India, and is not profusely practiced here as seen in Central India. Though the concept of Megalithism has changed a lot from that what was during the time of crude and rough megaliths to the present cemented cenotaphs and the painted memorial, but what yet pleases is the basic core concept of the whole, which is unchanged. However, today there are many obstacles in the way of protection of the practice of this culture among the future generations as the main constrain is the expenditure of the feast which the deceased’s relatives have to bear at the time of the installation of the memorial. The second obstacle has been occurred because of anti-laws and political scenario. As many political fractions are trying their best to create political advantages over the sensitive issues related with megalithism which is why these tribal communities think a must according to their tradition. Besides this, authors have observed that today’s tribal groups wants to develop themselves as far as possible which is worth applauding but not at the cost of their own separation from their cultures. However, certain exceptions are there as past customs such as megalithism lacks seriousness in present-day tribal group practices. As far as awareness is concerned, authors have noticed that there have been some efforts on creating awareness in the state by the Archaeological Survey of India. For protecting the wooden memorials, shelters are also being constructed over them. Apart from it, newly painted blank boards are still waiting for the fenced protected area.

References

• Ashraf, A. A. 1998. ‘Archaeological Remains and Further Prospects in Arunachal Pradesh’, Puratattva 28: 64-76.
• Childe, V. Gordon. 1948. ‘Megaliths’, Ancient India 4: 4-13.
• Das, P. 2007. History and Archaeology of Northeast India. Agam Kala Prakashan, New Delhi.
• Devi, P. Binodini, 2011. Megalithic Culture of Manipur. New Delhi: Agamkala Prakashan
• Dhavalikar, M.K. 1973. Archaeology of Gauhati, Bulletin of the Deccan College Post-Graduate and Research Institute, pp. 137-49, Pune.
• Dutta, H. N. 2001, Archaeological Importance of Doiyang- Dhansiri valley of Assam, Puratattva 31: 92-97.
• Heimendorf, C.von Furer. 1945. ‘The Problem of Megalithic Cultures in Middle India’, Man in India 25: 73-86.