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Over view of the Khasi traditional political structure: Traditionally, the political structures of the Khasi States were basically democratic and functioned independently and there was no centralised structure. The evolution of Syiemship can be attributed to the vital role played by the Basans and Lyngdohs to transform the society, which still continues and is practiced in this land (H Bareh, 1997: 234). These Basans and Lyngdohs hailing from the founding clan, are responsible for creating, the Syiemship in the context of the Khasi Hima (traditional states or early states). These states were governed by a Dorbar presided over by the chief, the representatives of the ruling families and villages within the state. The Dorbar Hima or the state council was the supreme authority. The council consisted of the Syiem, Ki Bakhraw i.e. the Lyngdohs, the Basans, the Dalois, and the Pators including representatives of the ‘Raid’ and of the village councils. The chief convened the Dorbar and acts as its president and the meetings were usually held in his sister’s house i.e. Iing Syiem or Iing Sad and not in his wife’s house nor in the market place. In the folklorist traditions of Khasi-Jaintia such ‘Ka Li Dohkha and Ka Pah Syntiew,’ indicates that the origin of some clan and Syiem or chief of the Sutnga and of the Shillong Syiems respectively (Bareh, 1997: 44-68) was traced back in the past and the identity in essence is embodied in a woman. As Khasi people did not have a centralised political system, the political units were entirely independent of each other and were ruled by chiefs known as the Syiem, along with the support of this Myntris. The Dorbar: The Dorbar Hima or the state council was the supreme authority. The council consisted of the Syiem, Ki Bakhraw i.e. the Lyngdohs, the Basans, the Dalois, and the Pators including representatives of the ‘Raid’ and of the village councils. The chief convened the Dorbar and acts as its president and the meetings were usually held in his sister’s house i.e. Iing Syiem or Iing Sad and not in his wife’s house nor in the market place.At any level of the Dorbar i.e. Dorbar Hima (State Dorbar), the Dorbar Raid (regional Dorbar), Village Dorbar or Clan Dorbar, only the elected senior members attended. The tradition of the Khasi is that only the male members were allowed to attend the Dorbar Shnong even though at present there is relaxation. The Dorbar was concerned with providing directive for day-to-day administration and actually acts as the court to dispose of cases and inflict penalties upon wrong-doers. It implemented development schemes such as road and bridge making, provision of water supply, construction of stone monuments and imparted training in the art of self government. It saw to detection of crime and apprehension of culprits. It arranged election or deputation of representatives to State councils. It prescribed rules of conducts and because of the total village participation, it became itself a training ground in citizenship, welfare, oratory and even in the resumption of economic activities. It channelised different means of village education acquainting young men in warfare, dance, music, social service and specialisation in other subjects including the use and veterance in martial arts (Bareh, 1997: 225) The Khasi Dorbar Shnong can be compared to the Legislative and Judicial form of the present government. All the issues related to state matters and for its prosperity were discussed in the Dorbar Shnong. But after India attained independence, the powers of the Syiem and of the Dorbar Shnong were placed to function under the District Councils.

Political Structure of the Khasis: With special reference to the Nongthymmai Dorbar Pyllun