Kur Syngkri Case Study

when it was ousted from raid Thaïang and migrated to raid Nongkhrah it was adopted there as a jait kong-san. The kur Syngkli is a jait pator in raid Nongkhrah; the kur Malai is a jait syiem in hima Malai-Sohmat but it is a jait daloi in raid Nongtluh, and so on and so forth. So the dorbar in the Khasi traditional concept was the council of the representatives of the kurs who had also a jait in any political community. The immigrant clans who had no jait in the political community were only ki shongthap-shongbiang who had no part in the dorbar and political affairs of the raid or the hima. The concept shongthap-shongbiang is not a jait, but it simply indicates the absence of a jait with reference to particular kurs in particular raid or hima. 8.2.3 Ka sad ka sunon and the dorbar The male representatives of the longsan clans had a right in the affairs of the dorbar on the ground that they had ka sad ka sunon. No ruling
So, the concept of ka sad ka sunon stands for the continuing existence or source of perpetual succession of the jait, which legitimizes the position of the syiem, or the lyngdoh, or the basan - bakhraw of the raid or the hima. The term ka sad refers to the woman who embodies that source of perpetual succession. The office of the representative of the jait in the dorbar had to be backed up by a female member of his jait. This concept takes concrete material form not in a building called ka ïingsad ïingsunon as commonly expressed, but in the person of the eldest female member of the jait called ka sad (syiemsad, lyngdohsad etc.) The ïingsad ïingsunon is simply the house where ka sad lives and where the perpetual succession of the political office stands