Understanding Volunteering: The Case of Khasi-Jaintia Society in Meghalaya

Nongkynrih, A.K.

doi:10.1177/0038022920060106

Cited by 6 publications

(13 citation statements)

References 2 publications

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“…Although some literature on kinship and marriage among the Khasi people is available (Bareh 1997;Barooah 2007;Chowdhury 1996;Mawrie 1981;Nongkynrih 2002), to our knowledge there is no published study on sexuality. The data for this study come from a university in Shillong, the capital of Meghalaya, where the majority of students are indigenous peoples from different tribes of the Northeast India.…”

Section: S353mentioning

confidence: 99%

“…Protestant churches also punish co-habiting couples by suspending them from church membership for half a year to allow them to 'repent of their sins' (Vincent 1978) and in the Catholic church such couples are not permitted to receive Communion until they have confessed their 'sins' and agree to confirm their marriage in the Catholic church (Mukhim 2007). In Khasi culture, perhaps the only taboo (ka sang) in relation to sexuality is the prohibition of marrying or having a sexual relationship with someone from the same kur (clan), especially the maternal clan (Dutta 1982;Gurdon 2002;Nongkynrih 2002). Otherwise the community accepts courtship, 'love marriage' and freedom to choose one's own spouse (Bareh 1997;Natarajan 1977).…”

Section: Sin and Guiltmentioning

confidence: 99%

“…In recent times, however, Nongkynrih (2002) noted two styles of marriage in Khasi society: church marriage for Christian Khasis and, among niamtrai Khasi (the indigenous religion), the rituals performed at the bride's house, which is simple and devoid of public pomp and show. Perhaps with modernisation, the influence of media and the trend of 'white weddings' for Christians, is seen as offering a more modern lifestyle.…”

Section: Sin and Guiltmentioning

confidence: 99%

“…In comparison to their counterparts in the rest of mainland India, Khasi women enjoy certain advantages in that there is no dowry system, unmarried women are not under any pressure to tie the nuptial knot, marriage is by choice, co-habitation is not taboo and children born out of wedlock are generally accepted into society (Deb Roy 1981;Mukhim 2009). Co-habitation without a formal ceremony or registration is widely practised (Mukhim 2009;Nongkynrih 2002 R.J. War and S. Albert or perhaps because of them, divorce (Dutta 1982;Gurdon 2002) and desertion are common (Natarajan 1977). In cases of divorce, separation or desertion the children stay with mother and her clan (Dutta 1982;Gurdon 2002).…”

Section: Introductionmentioning

confidence: 99%

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Sexuality and ‘silence’ among Khasi youth of Meghalaya, Northeast India

War

Albert

2013

Culture, Health & Sexuality

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The importance of sex education has been well documented in the literature, but there exists a lack of research involving indigenous youth in India. This paper describes perceptions, knowledge and attitudes towards sex education, sexuality, pre-marital sex, rape and homosexuality among indigenous students from the matrilineal Khasi tribe attending a university in Meghalaya in northeast India. Qualitative and quantitative data were collected during and after reproductive health, sexuality and life skills courses. Despite the impression of sexual permissiveness of indigenous peoples that exists in India, students reported a societal silence on issues related to sexuality. Lack of appropriate words in the indigenous language potentially contributes to this silence. Although co-habitation is common and culturally acceptable, students disapproved of pre-marital sex. The influence of Christianisation was also perceived in the frequent reference to sin and guilt associated with masturbation, homosexuality, pre-marital sex and abortion. Students reported that the sex education received in school was 'childish' and inadequate for their adult needs. Many had unrealistic images of what constituted 'normal' sex and also blamed women for rape. The majority of indigenous students expressed the need for non-judgmental fora for discussions on sexual health and for sexuality education.

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Section: S353mentioning

confidence: 99%

Section: Sin and Guiltmentioning

confidence: 99%

Section: Sin and Guiltmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Sexuality and ‘silence’ among Khasi youth of Meghalaya, Northeast India

War

Albert

2013

Culture, Health & Sexuality

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“…For instance, when prayer is offered for the welfare of family, clan or village, then the divine is addressed as Ka Blei (with feminine gender). But when prayer is offered for raid or hima (group of villages) then the divine is addressed as U Blei (with masculine gender; Nongkynrih, 2002). This not only defies the feminine–masculine or matriarchy–patriarchy dichotomy but also puts the female at a respectable if not pre-eminent position vis-à-vis the male.…”

Section: The Dialectic Of Purush Jat and Women’s Security In South Asiamentioning

confidence: 99%

Diversity in Dialectics: A Methodological Quest for En-gendering Security

Ahmed

2017

Journal of Asian Security and International Affairs

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En-gendering security is as much a political exercise as it is a methodological one. An earlier paper (Ahmed, 1995) flagged the limits of positivism in understanding woman’s state of insecurity in a world informed and dictated by masculinity or what could be referred to as the purush jat. The critique was done by taking recourse to dialectics, of a kind that had its roots in the works of Hegel and Marx. However, after two decades, I see the limits of the effort, particularly when it comes to addressing the dialectic of gender relationship and the disempowered status of women in South Asia. This is not because Western dialectical method is at fault (which surely has a tendency of harbouring determinism) or because the utopias put forward by the Hegelians and the Marxists, although qualitatively different in nature, have foundered and transformed into living dystopias, but more because of a serious appreciation of the diversity in dialectics, including the contributions of the Chinese and Indian dialectics over the centuries. Put differently, approaching woman’s state of insecurity from the standpoint of yin-yang relationship and/or prasangika can make a far more meaningful contribution to the task of demystifying masculinity and ensuring women’s rights. En-gendering security in South Asia otherwise requires not only reimagining dialectics in the light of its diversity but also making the methodological quest local, indeed, related to the lived experience of the South Asians.

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Integrating indigenous knowledge and rural tourism in Kongthong, the “whistling village” of India

Dixit

Langstieh²,

Abraham³

2022

WHATT

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PurposeThis paper aims to gain insight into Kongthong village, popularly known as the “whistling village,” a low-key rural tourism destination that has often gone under the radar. As an upcoming rural tourism destination, mothers here create a unique tune for their children, ensuring their identity remains unique. This is because the residents of Kongthong have two names: an official name and another in the form of a whistled tune. The primary objective of this study is to gain more insight into the rural tourism activities at Kongthong to explore the symbiotic relationship between indigenous cultural practices and holistic development through tourism.Design/methodology/approachThe study uses an ethnographic approach wherein the researchers conducted in-depth interviews and group discussions. The respondents for the study are the village elders, youth, men and women, across different age groups.FindingsThe study depicts that rural tourism activities in Kongthong go hand in hand with understanding indigenous knowledge. The governing bodies and the local community are on the right path to achieving potential growth and preserving the village as a holistic rural tourist destination.Originality/valueRural tourism in Kongthong highlights the traditional practices of the Khasi community. Owing to this, Kongthong was nominated for the UNWTO best tourism village by the Government of India to showcase the local culture through; social, economic and political elements at the destination that add value to a tourism product.

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Understanding Volunteering: The Case of Khasi-Jaintia Society in Meghalaya

Cited by 6 publications

References 2 publications

Sexuality and ‘silence’ among Khasi youth of Meghalaya, Northeast India

Sexuality and ‘silence’ among Khasi youth of Meghalaya, Northeast India

Diversity in Dialectics: A Methodological Quest for En-gendering Security

Integrating indigenous knowledge and rural tourism in Kongthong, the “whistling village” of India

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