By Hammarsing L Kharhmar
The editorial piece titled, “Religion and Khasi Tribal Identity” by Fabian Lyngdoh published in this paper on May 30, 2024, was an interesting article with several points that made one ponder and reflect. However, what really caught my attention more than anything else and surprised me was the sentence: “Christian church denominations have largely replaced the roles of clans as religious institutions for guiding the moral and spiritual life of the people in villages and urban localities.” It made me immediately wonder and ask myself: Is it possible for a Global Faith to replace an Indigenous Socio – Religious Institution?
I believe this statement by the author implies or rather confirms that: (1) “Christian Church Denominations” have claimed ownership of the role and powers of the Clan as a Socio – Religious Institution in an attempt to subsume Khasi Culture. (2) These Denominations believe that the Clans have largely lost all connection to the Khasi morals, ethics and Khasi Spirituality, so they must now take over the roles of the Kñis (Maternal Uncles) or are they planning on imparting new morals and ethics? I wonder if they are adapting to the ‘Khasi Way’ or are they about to fully transform society into something else?
I always thought it was taboo for the Church to mix the new religion with the indigenous cultural practices, which it historically considered ‘Paganistic.’ Is this the beginning of the open absorption of indigenous rituals such as the very sacred “Tangjait ” into their fold? The incorporation and assimilation without consent of indigenous religious symbols and objects, prayers, sacred stories and festivals has been happening in plain sight over the years. Each time a voice is raised the reply given is that there is no relation between religion and culture and that the usage of indigenous religious symbols, practices etc., is done without any religious connotations. This is a complete lie and a deep insult to all the followers of the Indigenous Faith. The statement that the Indigenous Faith as practiced in modern times is a new religion unveils a lack of understanding and first- hand knowledge of the fundamentals of Khasi religious practice. He writes that prior to the advent of the British and Christianity the Khasis had already deviated from the “religious traditions of their ancestors” citing a few examples of how Hindu deities had been incorporated into the community religion. This should come as no surprise as the Khasis are one of the oldest tribes in the subcontinent and there have been several centuries of exchange and movement of ideas and people, to and fro. However, I have yet to hear of stories of widespread uprooting or rejection of the soul of the land. These deities often find their place in a few festivals or rituals and have not supplanted the core beliefs.
Fabian Lyngdoh also claims that Hindu spirituality and philosophy has influenced Niam Khasi, insinuating that it is therefore no longer authentic. This way of thinking is the by-product of a colonised mind that believes anything or everything sublime comes from outside, and refuses to see and acknowledge the deep wisdom and spiritual treasures, handed down by the ancestors of the Khasi. Similarities exist between all indigenous faiths of the subcontinent with each having its own unique ways. Let us not forget the origin of the faith and where it will always belong. “Ka Bri U Hynñiewtrep” is the sacred land to the followers of Niam Khasi. The sacred link between the past, the present and the future remains intact to those who profess this. The movement with the changing times has always happened and we will continue to adapt without breaking or leaving the sacred foundation handed down to us by ancestors since time immemorial.
The assertion that there are only clan religions (Niam Kur) is as irresponsible and misleading as saying there are only clans and not a single race or tribe: ‘Jaidbynriew’. The author has clearly shown he cannot imagine the existence of the Indigenous Faith beyond the Niam Kur, which he considers an extinct religious institution, whose functions now should be performed by a Global Faith. Which is why he erroneously states that Niam Khasi is a “New Indigenous Faith. The reality in fact, is that Niam Kur, Niam Iing, Niam Shnong, Niam Raid, Niam Hima are still alive. They are practiced where it is still respected and also feasible. But, thankfully, wherever it has been lost or weakened there are the Seng Khasi and Seiñ Raij and their sister organisations, who are there to help the indigenous stay grounded and rooted. The organisations persevere and endeavour without any expectation of reward – material or spiritual – to uplift and keep alive the “Spiritual Truth of U Hynñiew Trep”. The ancient and the modern exist side by side in Indigenous Faith homes. The rituals and forms of obeisance may differ from home to home, clan to clan, even within the same clan, village to village and region to region but the foundation remains the same.
Each and every indigenous prayer, ritual or ceremony always ends with Infinite Obeisance to the One Truth: U Blei Trai Kynrad Nongbuh Nongthaw (God, The Almighty Creator). The faith is dynamic and that is why it has survived since time immemorial. To call it new is incorrect and blatantly subversive. As more true pride and understanding for one’s own spiritual roots continue to grow, those who profess the Indigenous Faith will continue to move forward into “Modernity with Roots” energised by the wisdom of the motto “Ïied Ïalade bad Burom ïa Kiwei” (Love yourself and Respect that of others) and they will forever remain rooted on the three divine principles of Niam Khasi – Niamtre: Kamai ïa ka Hok, Tip Kur Tip Kha, Tip Briew Tip Blei “IM KA NIAM IM KA JAIDBYNRIEW”