By Adity Choudhury | SHILLONG:
The Great Assam Earthquake of June 12 1897, gives us an idea of the tenacity of Babu Jeebon Roy (1838 – 1903), a multi-dimensional personality who left a lasting legacy as an educationist, pioneer of vernacular journalism (the Ri Khasi Press), and the Seng Khasi Movement of 1899.
His house and the entire town collapsed because of the earthquake. Roy had then retired as the senior Extra Assistant Commissioner.
The then Deputy Commissioner, Mr Arthbutnot, sent his superintendent, Rai Bahadur Sadaya Charan Das, to inquire whether his family was safe. Wading through the rubble and debris, he reached Umsohsun to find Roy sitting on a chair under a makeshift tent with a table in front of him. His entire family was sheltered in the chicken coops. The two men spoke little.
On the table in front of him, Das noticed a piece of paper on which two words were written – “Try Again”.
In sharing this anecdote, his great-granddaughter, author and translator, Bijoya Sawian, allowed Slate to travel back in time and get insights into his lasting legacy for the Khasi community.
May 16 marks the 126th death anniversary of Roy.
He was born in Saitsohpen, Sohra, then – headquarters of the English East India Company for the Khasi Agency, to Ram Sing Jaid Rani and his second wife, Bijan Laitkynsew Jaid Mairom. He also had a brother named Bon Roy and a sister, Tiewbon.
The influence of his parents, particularly his father, in sowing the seeds of reform in Roy’s personality is remarkable.
Ram Sing studied at Mission School, Serampore, the education hub in 18th century Bengal. His mother, Ka Tira Rani, was keen on his education and supported his dreams. He knew English, Khasi, Bengali and Sanskrit, which proved to be useful when he worked as an interpreter with the Company.
Roy’s father wanted his children to receive a quality education. Back then, education was offered till grade VI in the Khasi Hills.
Sawian said, “Considering no education was available in these hills beyond class VI, our great grandfather was tutored at home, along with his siblings. He was the most responsive to education. Scholars and teachers came from all over. Despite the influences that came from outside, he was a staunch Khasi. The more he understood the world, the greater his vision to work for his community.”
“The British did not feel the need for higher education. He corresponded with the British authorities in 1875, as he wanted people to have access to education. They were initially dismissive, but Roy was persistent,” she added.
His patience paid off when the British realised the importance of higher education.
Babu Jeebon’s vision culminated in the form of the Shillong Government High School, Mawkhar, with R Mohan Mitra as the first headmaster. His eldest son, Sib Charan Roy, was the first Khasi student to pass out from this school.
Like his father, Ram Sing, he knew Khasi, English, Bengali and some Sanskrit.
Ever hungry for knowledge, he read and eventually translated the great Indian classics to Khasi so that people would read and enrich their knowledge – Hitopadesha (1898), Ramayana and Chaitanya Charitra in 1900, and Buddha Deb Charitra in 1901. Sanskrit scholars aided him in translating.
He continuously read and wrote books and eventually established the Ri Khasi Press in 1896 – the first vernacular press in the Khasi Hills.
19th century India saw cultures on a collision course, and the Khasi Hills was no different. Introducing Christianity ushered in a transformation, both religious and cultural.
“He (Babu Jeebon) was not against any religion, but he strongly opposed conversion,” Sawian stated.
“The erosion of the unique Khasi culture was very disturbing for the traditionalists. He was sure that religion and culture were inseparable,” she added, highlighting how Christianity had eventually grown into a culture with the observance of Easter and Christmas.
On the issue of identity, Sawian feels that one can be a “Khasi Khasi”, “Khasi Christian”, “Khasi Muslim”, “Khasi Hindu” and “Khasi Sikh”, so to speak. One’s religion and culture can be different but identity is Khasi.
He observed how the missionaries published stories from the Bible. Babu Jeebon wanted an alternative to that and wrote books in simple language, focusing on ethics, history, geography and moral values.
In 1897, he published Ka Niam Jong Ki Khasi, followed by the Khasi reader Ka Kot Pule Khasi Nyngkong (1899) and the Khasi book on Ethics and Etiquette in 1901, including readers for children, to name a few.
The Ri Khasi Press also published monthly journals – U Khasi Mynta, published by Agnes M James, and first printed in 1896 at Assam, Ka Pateng Khristan and U Nongialam Khristan, published first in April 1900 and July 1902, respectively by the Welsh Mission. (Revs) J Roberts and JV Evans edited these journals.
Always ahead of his time, he employed his eldest daughter in the Press – on seeing this, Khasi women stepped out of the home.
Our conversation then shifted to the British reaction to the Ri Khasi Press. They did not like the newspapers being published.
By this time, Sib Charan worked in the Press, besides working as a tax collector in the Company. He was an influential critic of British rule and a staunch nationalist. He first published Nongphira. Unsurprisingly, they banned the newspaper.
In response, and true to his spirit, he changed the name of the paper to U Nongpynim. Translated, it stands for, “The Awakener”.
In observing that the main reason for the alarming progress of conversion was because Khasi religion was not organised, he inspired and became the guiding light behind the establishment of the Seng Khasi Movement in 1899 – a socio-cultural organisation, Babu Jeebon’s vision included the preservation of the Khasi culture and faith, Niam Khasi.
He lived at a vibrant time and shared close ties with the Brahmo Samaj movement – they supported him in this endeavour.
Sawian maintained, “He wanted all communities to participate in sports and cultural activities. Back then, a certain section of the people resisted the movement.”
Despite differences of opinion, the British respected Babu Jeebon. Sawian said, “They knew him as a man of honour, integrity and intelligence. Their relationship was strictly professional, and he did not mix with them socially. No Englishman ever visited our house during Babu Jeebon’s time.”
As our conversation ended, we conversed on the legacy of the “Father of Modern Khasis”.
His vision was to enrich knowledge building within his community – in tandem with the upheavals of 19th century India – a time of sweeping changes.
His great granddaughter said how he believed in education as ethical, spiritual, and cultural nourishment. The zeal to contribute to the community is his legacy – one that is carried forward by his descendants to this day.