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REYIEWS 275

in Ihe arrangement pf huts. But all the huts run from south-east to north-west in their lengths, i.e., at right angles to thc direction of the slope. The author writes, “It is sang or taboo to conslruct a hut in a diflerent way” (p. 23). It is further stated on pp. 52-53 that “Organised group-hunting which used to be done by the War Khasis from time to time, has become obsolete in most of the villages.^,, “In olden days”, continues the author, “large scalę hunting expcditions used to be organised in the nearby jungles with gun, bow and arrow and spear, and assisted by trained dogs. Before the expedition the Lyngdoh or village priest sclects an auspicious datę by divination through egg-breaking and by sacrificing cocks to the deities or spirits for good luck and favour”. (p. 53) “Last organised hunting carried on by the poeple of Shella was in the year 1954”, writes the author, “in the month of May”. “No egg-breaking or cock sacrifice was done.” (p. 53) “The traditional tribal musie and dance have almost faded out.'* (p. 64)

While describing the meals and ealing customs of the War Khasis, the author States : “Before laking the firsl morscl they pray to the supremę deity U Trai Kymad. The Hinduised War Khasis pray to Ramakrishna and thc Christian to Jesus Christ” (p. 70). According to village regulation, War Khasis of Shella cannot dispose of any immovable property to an outsider and no outsider can construct any structure wilhin the village without the prior permission of the village council. In Shella market, most of the shops are run by the people other than the War Khasis of Shella clearly indicaling their dislike or lack of aptitude in business.” (p. 75)

It is very interesling to know that though the monograph is entitled “Life and Culture of Matrilineal Tribe of Meghalaya”, it is stated on page 78 : “The authority in the managemenl of family rests on the wife, but the role and position of a husband in the family are not insignificant in spite of the matrilocal and matrilineal set up.” “Among the War Khasis, the residence after marriage is matrilocal. After marriage, the husband comes to live with his wife in his mother-in-law*s house. Children of boih sexes inherit thc parcntal property in equal share except the youngest daughter who gets the parcntal house where she livcs with her husband and children and her parents.”

“In Shella among the Hinduised War Khasis, the wife shows respect to her husband by touching his fect... on accounl of Christian and Hindu influence. Their traditional modę of showing respect was by touching the forehead with right hand and bending the head” (p. 84). However, “Descent among the War Khasis is matrilineal and a child is affiliated to the molheris elan”, (p. 88)

Among the Khasis proper, the elan members are bound together by the religious tie of ancestor-worship in common and a common elan sepulchre. Among them a very large proportion of land is also the property of the