[ Festivals of Khasi ]  

A cultural concept may have different dimensions as viewed from different angles and, therefore, repetition often becomes inevitable as it after all belongs to one cultural whole. Before we proceed further, let us make our position clear on a disputed and debatable terminology. We may have occasion to use the term ‘primitive’ to delineate on the origin of some festivals but, in such cases, the terminology shall apply to the stage in the evolution of an idea, and not categorize or designate a people. For instance, there are primitive survivals amongst the so-called advanced and civilized societies. We may at once refer to the Christmas tree as an instance to the point. The Christmas tree has no relation to Christianity as a religion, but is a heritage from past tradition of  some western societies. We may, therefore, call it a primitive survival, which has by some accident become associated with the Christmas celebration.

Primitive collective rituals, primarily designed as magical operations to influence supernatural agencies, have sometimes retained that character in the later phases of the cultures, as in the majority of purely religious festivals and in those connected with agriculture…. Commonly, however, the magical function of collective ritual has undergone decay, and other purposes have come to acquire greater interest and importance… The transition from magico-religious function to simple festivity and revelry is generally favoured by nature of collective rites, which commonly include orgies of eating and drinking and the removal of customary restraints, particularly, sexual taboos and class distinction.

‘Behdeingkhalm’ the ritual-cum-festivities, to which the Pnar section of the Khasis look forward with expectant longing. According to Mr. Rymbai, the writer of “Festivals of Khasi” during the festival the relations who have to earn their live ,” during the festival the relations who have to earn their livelihood in distant lands, come back home to their kith and kiln to join with them in common worship of the Gods’. Thoughthe term Behdingkhlam literally conveys the  meaning, ‘ to drive away the plague’, there is more to it than meets the eye on the surface. Behdiengkhlam ceremony at the Aitmar is preceded by a month long preparation and other religious ceremonies involving sacrifices.The first is the Dih So Pen which initiates the process of celebration almost a month ahead, It is performed ata specially erected alter in the house of a high priestess. The customary chiefs, such as the Dolois, the Pators and the Basans have their appointed duties to assist in the ceremony.Following this ceremony, the Basans who are market superintendents, go round collecting funds from members of the clans which originally settled at Jowai for another ceremony called Knia Kheng. Having assembled at the house of the priestess with sacrifical fowls, the Basans disperse in  four groups, accompanied by the elders of the community, to each corner of the Jowai town and perform sacrifices with prayers for peace and prosperity during the year round, and [particularly for immunity from pestilential diseases. The knia Kkhang ceremony is followed by another called Knia Pyrhat coinciding with the new moon. The expenses of the ceremony is followed by another called Knia Pyrhat coinciding with the new moon. The expenses of the ceremony are derived from four religious plots reserved for the purpose. Only the priests of Shyrmang, Ialong and Tuber have the privilege of officiating in the sacrifices. The sacrifice takes place at the top of a hill outside the town of Jowai. One specialty of this ceremony is that during the week preceding the sacrifice the Dolois, Bsans and the priests must stay in their mother’s house, never visiting their wives. Here is more evidence that the Pnar husbands do not theoretically shift from their natal house and were periodical visitors to their wives. With the passage of time, this custom might have fallen into disuse, perhaps, still surviving in remote villages in the interior. the Dolois, the Pators and the priests once again return to the house of the high priestess to report the completion of the sacrifices and the results of the augury taken.