By Garry Wahlang
What is a culture without its dances, an important marker of culture?
Different communities of the country have their own unique dances, and Meghalaya is no stranger to this.
Ka Lehniam Bad Shad Hima Khyrim, formerly known as Nongkrem dance or Shad Nongkrem, is all set to be observed as autumn ushers in a season of festivals and indigenous dances across the state. Interestingly, the change in the name was in consideration since the beginning of this year, and refers to the rituals and dance of the (erstwhile) princely state of Khyrim.
This is evident in their poster, which says, Ka Dorbar U Syiem Ka Hima Khyrim, Smit: Jingpynbna – Ka Lehniam Bad Shad Ka Hima Khyrim Kaba Ju Long – Ha Smit. It also mentions two dates, November 6-7, Sngi Iewduh and Sngi Lyngka (Sunday and Monday, respectively).
It is one of the most popular festivals among residents of Meghalaya. Come November, people celebrate this particular dance festival of the Khasi tribe, which lasts for five extended days, and performed to appease God in the hope of receiving a bumper harvest; a prayer for prosperity of the people.
This dance festival is held in Smit, a picturesque town located eleven kilometres from Shillong.
Its origin can be traced back to the roots of the foundation of the Shillong kingdom (Hima Shillong) in the East Khasi Hills district. Smit is the headquarter of the Syiem (tribal chieftain) of Hima Khyrim, who performs the Pomblang Syiem ceremony.
We spoke to Kongor (a respectful term), the father of Syiem Khynnah (Heir apparent to Syiemship) and a dancer-participant, Evelynne Lyngdoh (true identity withheld on request) to get an idea about the festival.
The Kongor stressed on the preparations for the celebration of the socio-religious and cultural festival. He said, “Ka Lehniam Bad Shad Hima Khyrim of our erstwhile princely state, began with bringing grasses from the different tribal administrative units known as Raid to cover the Iingsad (roof of the Syiem’s house)”
Though minor rites and rituals, conducted within the ruling clan, have already begun, the main events of the festival will be held on November 6 and 7. Offerings and donations have already been received from the various villages and administrative units called Raid of Hima Khyrim to support the huge expenditure incurred by the kingdom during the mega festival.
The dance that is held in front of the divine abode or the Iingsad, is performed only by unmarried girls (virginal maidens) and young men decked in rich traditional attires. All are welcomed to take part in the dance.
The emphasis on ‘purity’ of girls is particularly intriguing. Men, on the other hand, face no such obstacle. One wonders whether this has always been observed.
Speaking on this, the Kongor stressed on the importance of conscience vis-à-vis unmarried girls. In his own words, “Normally, their conscience will not allow them to take part in the dance if they’re no longer chaste. We have to go back to our roots. In this context, this is a legacy… that only virgin girls participate. However, men of all ages are allowed to take part in the dance, but they have to stay within the customary rules of the dance and what tradition says.”
He further added, “It is a festival to pay obeisance and express our gratitude to the Almighty, for all the benedictions showered upon the Raid and Hima in the form of general prosperity, good health, business and bumper crops.
We discussed its former name, Shad Nongkrem. “During the British Raj, the Iingsad was located in Nongkrem village. In 1876, the headquarters of Hima Khyrim was shifted to Smit, including the venue of the dance, where it continues to this day. The name of the dance, though, has stuck, despite the shift.”
Speaking on the hierarchical position of the Syiems, he said, “As long as the Syiem Rangbah (tribal chief) is there, he will continue to rule the Hima. Later on, his nephew (Syiem Khynnah) will take over the ritual dance and the kingdom,” the Kongor said.
The present Syiem Ryngbah, Dr Balajied Syiem, has passed the responsibility of conducting the ceremonial Pomblang Syiem to Habapan Syiem, next in line for syiemship.
The father of the heir apparent also made an ardent appeal to the people to witness the dance, along with the rituals, adding how the dance dates back to Khasi ancestors from the 15th century.
“If the ritual and dance cease to exist, then we are at a loss. The traditions, practices and rituals of the Khasi tribe will be lost with it. All these are still intact because they are part of the Hynniewtrep tradition. If the Syiemship no longer exists, then our culture will be wiped out. Now, leaders and representatives are politically appointed, but our traditions are rooted in hereditary codes of conduct. If erased from history, then Khasi practices will exist just in name. People will only understand Khasi from the dictionary, considering it no longer exists in reality. Nongkrem dance is not only just for the Hima, but the entire Khasi tribe,” he said.
Diving deep, the Kongor further highlighted, “We are proud of our efforts to preserve our culture. People are envious as we are able to preserve our identity. Even Khasi Christians still have to come, perform and obey our traditions, despite embracing a different religion. This is because their roots are still intact to our mothers (Mei),” adding how pastors and priests witness the rituals of this dance festival.
The Pomblang Syiem ritual, perhaps the most important aspect of the festival, is done to receive the blessings of God. Once completed, a feast commences in the various Raids and villages.
Away from the world of codes, our conversation veered towards the musicians (Duhalia). They come from the Wahkhen village on the Indo-Bangladesh border and Smit, and play an important role in the festival.
Praising them, the Kongor said how they come with a sense of selflessness and respect towards the ritual.
Lyngdoh, a participant in the dance, shared that all Khasi girls are welcome to participate in the dance ritual along with the princess. There is no limit to the number of participants.
Speaking on the actual dance of the festival, she said, “Since we are Khasi, we already know how to dance. It is an honour for me to take part in Shad Nongkrem as it is like a prayer dance and goes together with our rituals.”
On the importance of the dance in her faith, she said, “Since I belong from the indigenous faith Niam Tynrai, this dance is an offering to God. As a girl, I show my purity. In return, I receive blessings for taking part in the dance. It also means that the ritual is performed according to the beliefs of Niam Khasi”.
To date, Lyngdoh has participated in the dance only once. “We believe that if we take part in the dance twice, we have to continue for three consecutive years. So, if I take part twice, I cannot get married without completing the dance three times… my conscience will not allow me,” she said, echoing Kongor’s sentiments.
“If I disobey this and get married, I will not receive the blessings of God anymore. Hence, I took part only once. There is no issue if I am not able to take part the following year.”
Shad Nongkrem unites the entire community without regard to race or gender. It is a gathering of cultural, socio-political, and religious significance.
The entire clan gathers to pray for a successful harvest, harmony, and peace – an ancient practice that keeps its core unchanged, despite changes in traditional practices. Every generation is carrying within them the heritage that their forefathers left for them.