Folk Hunting Traditions

Ka Rukom Beh Mrad (Folk Hunting Traditions) - Umsawwar

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Once there lived a stag named U Sier Lapalang, he was the only son of a loving mother. They resided together in the plains of "Ri thor."  Influenced by his mother's constant praise, he grew vain and arrogant. Often, he would hear his mother recount tales of the picturesque and refreshing hills of "Lum Shillong," where his favourite food, Jangew, thrived abundantly.  

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Growing weary of his homeland, U Sier Lapalang yearned to explore the hills. Ignoring his mother's pleas and warnings to remain in the plains of "Ri thor," he embarked on a journey to "Lum Shillong." There, amidst the breathtaking scenery and plentiful food, he basked in his perceived invincibility, boasting that none dared challenge his might.

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Upon witnessing the arrogance of U Sier Lapalang, the inhabitants of the Khasi Hills were compelled to challenge his conceited belief. Armed with bows and arrows, they confronted the stag, ultimately leading to his demise. The tale, passed down through generations, serves as a reminder of human’s responsibility to manage wildlife, ensuring the balance of life while respecting harmony of nature.  It emphasised that while humans must work for their sustenance, animals should live freely from the bounty of nature without disrupting each other’s existence. However, if boundaries are crossed, humans have the right to safeguard their way of life

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From the dawn of folk hunting traditions, the hunters would gather at a sanctified site where a “mawkuri” (the three stones that formed the hearth) was set up.  Here was where the hunters would congregate to seek permission and endorsement of Mei-Ramew (Mother Earth), the caretaker and provider of all living beings on earth before hunting.

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When the people discovered that their farms had been ravaged by animals, the hunters would assemble at the “mawkuri.” One hunter would be appointed to lead the hunt. He would approach the sanctified place and communicate with Mei Ramew.  The hunters identify the animal that was to be captured.  It was crucial that the intentions of all hunters must be pure, focusing solely on capturing the culprit or the specific animal identified. If anyone among them had committed past misdeeds, they were obligated to confess their transgressions. To ensure honesty, symbolism was used; where an egg would be broken to the ground and the position of the eggshell determined if there were any concealed wrongdoings.  

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Whenever the hunters faced the frustrating lack of success, they would return to the sacred site and address Mei Ramew with solemn words: "To peit se Mei Ramew, katne ki jingbun ki nongshun ki nongtu, ki wan pynjulor ia ka rep ka riang ka jong ngi, te pha kum ka Mei Ramew, sngewbah ong ia U Blei Nongbuh Nongthaw ba un ai lad ba ngin pynduh ia kine ki mrad ki mreng ki ba wan tuh" (Behold, Mei Ramew, witness the devastation wrought by the enemy, the plunderer of our agriculture. Therefore, as you are Mei Ramew, we beseech you to intervene with the God our creator, entreating that he grants us consent to eradicate this creature that seeks to rob us.) This plea to Mei Ramew reflected their deep-rooted belief in divine intervention and their hope for success in their hunting endeavours, particularly when faced with persistent challenges posed by animals that threatened their agriculture.

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Upon a successful hunt, the hunters returned to the village, their shouts and merriment announcing their triumphs over the evil. This stemmed from the tale of U Sier Lapalang.  Villagers young and old, men and women would gather to witness. 

A trusted person was entrusted with the preparation of the carcass. This person had to be one with unwavering integrity. Without the knowledge of other hunters, he must abstain from tasting the stew or consuming the meat while cooking. It was believed that an error or oversight during these crucial tasks could lead to future hunting failures. As the preparation culminated , a small portion of the meat was set  aside as a offering  to Mother Earth, accompanied by the words, “shim Mei Ramew, kane ka bhah jong phi” (take this  Mei Ramew, this is your portion).

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One important rule pertained to hunting of bears that often destroy crops like millet, maize, cucumber etc. in jhum fields. During the hunting of a bear, the hunters were strictly prohibited from picking or consuming any fruits or crops they see in the fields or surrounding. Such actions were believed to empower the bear. As told by our forefathers, failure to adhere to this rule could endanger the hunters, giving the bear the authority to question their actions, “Balei ia nga me wan beh, haba me ruh me tuh hi kum nga,” (why are you hunting me when like me you are also stealing from the fields). This potentially placed the hunters in peril, as the bear could overpower them.