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Khasi Journalism through the Ages
Journalism is essentially communication, the dissemination of information to a person or persons or from the Divine to the devotees. In Khasi, the word ‘thoh’ means to write, it also carries the meaning of a mark or symbol signifying a certain message.
In Khasi lore, there was a period when a pall of gloom and darkness cloaked the earth, the sun had fled and had ceased to shine because of the transgressions of the people.
During this period, the communication link between the people and the Divine Creator was broken. Darkness and confusion was the order of the day. An assembly of all creations on earth had urged upon the cock to intercede; being a most humble figure but who possessed wisdom and honour.
Listening to the cock’s pleading, the sun had then agreed to return and once again shine upon the earth in which a covenant was reached upon with the Divine and thus the communication link between man and the Divine would be restored.
The cock had then informed the assembly of creations with a message that he would crow three times and the sun would again shine in all its radiance.
Till today, communication with the Divine is made through the entrails of the cock, seeking any ‘thoh’ or markings or any ‘tar’ meaning fissure, from which the Khasi term for literature namely ‘Ka thoh ka tar’ has been coined.
Transmitting is known as ‘pathai’ and ‘khubor’ means news.
There is a sweet smelling flower known as ‘Pathai khubor’, literally meaning to send or transmit news and information.
Till this day, the Khasi states or kingdoms such as the Hima Khyrim state announce the news of the annual Nongkrem Dance festival by sending cane rings to the various administrative ‘raijs’ and villages. This dissemination of news and information through cane rings is called ‘kyrwoh’ which is in vogue till the present day and is connected to the festival which is held at Smit which lies 25 kilometres from Shillong, the headquarters of Hima Khyrim.
Also, the beating of drums in different villages and localities announces the meeting of the ‘dorbar shnong’ and serves as an call for the residents to attend such meetings.
Through the advent of the British administration and influence in the early nineteenth century, especially after the shifting of the capital from Sohra to Shillong in the year 1874, the period saw the development of the Khasi language and literature and the emergence of intellectuals, poets and authors who penned historical events and the accounts of the cultural and spiritual heritage of the people. Prominent among them were poet laureates U Babu Soso Tham, S.M. Amjad Ali and other luminaries.
Though provoking essays and articles had led to the creation of public awareness and consciousness of situations that govern the day to day life, religious organisations and denominations such as the Welsh Presbyterian Mission had felt the need to spread and propagate the Christian belief through the first ever Khasi quarterly ‘U Nongkit Khubor’ (The Messenger) in December 1889 with William Williams as the editor which was printed at Star Press in Calcutta.
The establishment of the Ri Khasi Press in Shillong in the year 1896 saw the growth of Khasi journalism. U Babu Jeebon Roy Mairom who established the press was himself a prominent author who encouraged the printing of books and journals. One of the European residents known as Mrs. James also started a printing press. The first Khasi secular news weekly ‘U Khasi Mynta’ (The Khasi Today) hit the stands in March 1896. This offered an opportunity to the reading public to share their thoughts on different issues that confronted the community at large. Various social issues were also discussed in the columns including the interest of the farmers who form the backbone of the economy of the land. It was a period of constructive journalism, maintaining a fairly high standard of ethical values.
More newspapers came along down the line including ‘U Nongphira’ (The Sentinel) in 1903 which was edited by Sib Charan Roy of the Jaid Dkhar Sawian clan. The weekly had taken up the cause of the farming community especially from the economic angle such as the importance and potential of planting horticultural crops and medicinal plants.
This was also an era of poetic literature in which public issues of interest were composed in the form of verses. Such poetical renderations regularly appeared in weeklies and journals such as ‘U Nongkit Khubor’, ‘U Khasi Mynta’, ‘Ka Pateng Kristan’, ‘U Nongpyrta’, ‘U Nongialam Kristan’ and ‘U Lurshai’. It was through these poetical compositions that messages were spread to the reading public on the importance of preserving and promoting the traditional belief, customs and usages of the Khasi people., through the pen of specially U Radhon Sing Berry and also U Rash Mohon Roy Nongrum.
The Khasi press also took note and interest during the struggle for India’s independence. When the first World War broke out in 1914, ‘U Nongphira’ had dared the British account of the number of deaths of German soldiers; stating that if the official account was to be believed, there would be no German soldier surviving to fight the war. ‘U Nongphira’ was black listed and banned by the colonial rulers. Undeterred, U Sib Charan Roy came out with another publication ‘U Nongpynim’. The editor had highlighted the role played by the Indian National Congress and had himself attended the famous Lahore session in the year 1929.
The Khasi press, during these days was fond of satirical and humourous expressions, especially for headlines. For instance, ‘U Khun Ka Ri’ (The son of the soil) edited by L. L. D. Basan gave a satirical headline on a story on the ministerial shuffling of the Bordoloi Ministry of Assam in which Rev. J. J. M. Nichols Roy, representing Shillong constituency was earlier allocated the Excise portfolio – then shifted to PWD and finally Jails. The headline read thus – “Na Pata Sha Surok – Na Surok Sha Patok” which, translated to English means – “From the Pub to the Street – From the Street into Jail”.
The post independence period saw the changing course of the trend of the Khasi media, in the midst of the political transition stage, when the Khasi semi – independent states signed the Instrument of Accession in 1947 – 48, acceding to the Indian Union. Soon after the setting up of the Constituent Assembly and operation of the Constitution of India in 1950, there was a move for separation from Assam, under the banner of the Eastern India Tribal Union. Newspapers at this period of time had shifted emphasis to the political autonomy of the region. This was reflected in the voice of the people through the print media like ‘Pyrta U Riewlum’, ‘Nongsain Hima’, ‘Ka Lympung Riewlum’ and others. The emergence of the All Party Hill Leaders Confederence (APHLC) in 1960 had changed the political scenario when the demand for a separate state was confined to the United Khasi – Jaintia Hills and Garo Hills which was fully supported by the media. Thus Meghalaya came into being about thirty seven years ago, which brought a change in the political boundaries and map of the Northeastern region and also the emergence of newspapers owing allegiance to different political parties. {to read the full text get the Spetember issue of Eastern Panorama 2010}
