Power, property and patriarchy plague Meghalaya's Khasi matrilineal society

Shillong: For hundreds of years, Meghalaya’s Khasi community, the largest ethnic group in the northeastern state, has followed a rare matrilineal system, where lineage and inheritance pass through the mother.

But this society has now been suffering from an increasing influence of patriarchy and with that, come the problems of power conflict and property issues, according to a book on this Khasi heritage.

In his book, MEI: Matrilineal Exogamous Institution, scholar and author Raphael Warjri unpacks intricate realities of Khasi matriliny that challenge simplistic narratives of female dominance while throwing light on legal, cultural and colonial influences that have reshaped the 14 lakh-strong Khasi society.

From British misinterpretation of property rights to globalisation pressures, Warjri through his book examines how Khasi traditions have been altered over time—and what must be done to preserve them.

As debates over gender roles and cultural identity grow, the book tries to find out whether Khasi matriliny can adapt to modern challenges while preserving its values.

In an interview with PTI, Warjri emphasised that while Khasi women inherit clan names and ancestral property, this does not necessarily mean they enjoy full authority, even as they usually assert it because the power lies with the family and clan council headed by the eldest maternal uncle.

“Despite their (women's) key role in the family, they continue to face barriers in leadership positions, especially in traditional governance bodies such as the 'dorbar shnong' (village councils) and 'dorbar hima' (chieftainship councils), where men predominantly hold decision-making power,” he said.

One of the book’s key themes is the impact of British rule on Khasi customs.

Warjri highlights how British administrators misinterpreted Khasi traditions, particularly women’s role as custodians of ancestral property.

He explains that in the pre-colonial era, Khasi women were responsible for maintaining ancestral land, though they never held sole ownership, because the land is collectively owned by the maternal family, clan or the community.

“British manipulated the Khasi matrilineal system to suit their economic and political interests... By giving more privileges to women in property matters, they weakened the traditional role of the maternal uncle, who played a key role in the affairs of the clan,” Warjri added.

British intervention, according to Warjri, gradually eroded Khasi customary laws, many of which continue to be interpreted through a colonial legal framework rather than their original indigenous context.

“Centuries have passed but even today, legal battles over inheritance rights frequently reflect these colonial distortions rather than true Khasi traditions,” he added.

While Khasi women are often perceived as empowered due to the matrilineal system, Warjri emphasised ongoing gender debates within the community.

He asserted that men’s rights groups, such as the Syngkhong Rympei Thymmai, argue that the matrilineal system has put Khasi men at a disadvantage by denying them inheritance rights.

These groups call for reforms to allow men greater access to family property and decision-making roles, he added.

“Power imbalances within Khasi society are not as simple as they appear. While women inherit property, real authority is often concentrated among a few individuals rather than being an equally distributed collective consensus. In many cases, maternal uncles and male relatives still wield influence over family and community affairs, particularly in rural areas,” he added.

He explained that in urban settings, increasing exposure to global cultures has introduced patriarchal influences, leading to a shift in gender dynamics.

“Some city-based Khasi families are adopting patriarchal norms, where men assert more control over financial and social decisions,” Warjri noted.

He warned that this trend could lead to a weakening of traditional Khasi values and a loss of the cultural identity that has defined the community.

Despite these challenges, Warjri believes that Khasi traditions have shown resilience.

He cited examples of indigenous practices, such as the conservation of 'Sacred Groves' and the construction of living root bridges, which demonstrate how the Khasi society has successfully preserved its ecological heritage while adapting to modern innovations.

To continue this, Warjri called for stronger legal recognition of Khasi customary laws within the constitutional framework.

He suggested that the Khasi Hills Autonomous District Council (KHADC) should take the lead in safeguarding traditional practices to prevent further misinterpretation by external legal systems.

Education, he emphasised, is another crucial factor in preserving Khasi heritage.

“A more holistic approach to education—one that integrates indigenous knowledge with modern learning—can help the youth understand and appreciate the value of matrilineal customs,” he signed off.