By Kyrsoibor Pyrtuh
Every religion or belief system has in its litany, prayers as a central element of worshipping God. Even those whom we consider as atheists also have at one point of time pondered about God before they questioned his/ her/its existence.
The Land of Hynniewtrep and Sundry Groups: L. G Shullai wrote, around U Lum Sohpetbeng (navel of heaven) lies the land of Hynniewtrep and it’s inhabitants have organised themselves into diverse religious and clan groups, and Hima or Territory. These different kurs or clans together form a community called the Hynniewtrep community bounded by blood lines and intra and inter-clan relations. These Kur or clans are believed to have settled in the region for the past 5000 years and are identified by its geographical areas, like the Pnar region, Bhoi region, War region and Lyngam region. Besides, they have their own distinct dialect apart from the Sohra dialect which was later introduced as the standard Khasi language. The respective regions have their own history where Hima or Chieftainships rise and fall while some have vanished. Further, each maintains its own cultures and beliefs, e.g, the Hima Sohbar and its citizenry worshipped their own goddess called “Ka ‘Lei Kharai (guardian of territory) and also pay obeisance to a male deity known as “Woh Riang” who resides in a cave outside the gate.
For the people of Hynniewtrep, religion is purely a family or clan affair and many of the rituals are confined to the family or clan and are presided over by “u kni” or maternal uncle or on whoever the clan has bestowed the power to perform such rites and ceremonies. However, women only play a secondary role in the ceremony. The Pateng Khristan (Presbyterian Church Organ) published in June 1957 had written about Rai Bahadur Dhory Ropmay thus, “Due to the desire of Rai Bahadur to proceed for his further studies in Calcutta, the members of the family or clan had sought the approval from the clan deity…With regard to the continuation of studies of Rai Bahadur in Calcutta the family and the clan had assembled before its deity who subsequently approved of their plan in these words “Phah hiam haliar ma nga” which means let him go, I will look after his well- being. The Hynniewtrep land and Shillong, have had a brush with various religions that had entered into these hills via their saints, sants, missionaries and preachers who throughout the late eighteenth and nineteenth centuries have propagated to the indigenous people about their new religions or God (s). Besides, the Christian majority missionary groups like the Methodist Mission and Catholic Mission, which have deeply penetrated into the entire Khasi-Jaintia Hills, others like the Brahmo, Hindu and the Ramakrishna Missions had also had their share. Many centuries earlier the indigenous Khasi people have encountered with sufi saints from Sylhet and have embraced their teachings of their brand of Islam. Today, nearly 80% of Khasi-Jaintia are Christians, around 11.50% are Hindus, the adherents of Indigenous faiths account for 8.7% and followers of Islam constitute a meagre 4.40%. Thus Meghalaya is dominated by Christians.
The Prayers: According to H.O. Mawrie, prayers are petitions made by believers or seekers to deities for specific needs, driven by human limitations and imperfections. Humans are inherently incomplete; addressing one flaw often reveals another, creating a constant state of dilemma. In such critical moments, people turn to God or deities for comfort, guidance and help in overcoming their shortcomings and failures. In many villages of Hynniewtrep, people invoke U Ryngkew U Basa, their guardian spirits or land deities, often represented as ‘Leimuluk, ‘Leijaka, or ki ‘Lei-shnong ki ‘Lei-thaw or gods of the land, village and people. Central to these prayers is the desire to stay close to their creator and seek ongoing protection and support.
Christianity encourages believers to read the Bible regularly and to pray continually. At times, believers are called to fast and pray to align their will with God’s and seek His favour. Jesus taught a simple prayer that resonates with everyday struggles, especially for ordinary people facing hardships and exploitation. He instructed His disciples: “This, then, is how you should pray: Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one” (Matthew 6:5-13). This honest prayer touches the hearts of many and has drawn countless followers.
The Rally for Prayer at Khyndai Lad: To pray is neither a sin nor an illegal act. We mortals pray for hope and well- being as against despair, sickness, poverty and brokenness. However, there are religious groups who feel compelled to step out of their church buildings or temples and to gather as a collective body to pray, for reasons that matter to them or the general public. Recently, on October 19, 2025, there was a prayer rally at Khyndai Lad, Shillong, organized by a particular Christian group under the theme, “The Prayer for the Nation and Its People”. Sermons and speeches were delivered during the event along with music and songs of praises. In his speech the preacher highlighted the alarming issues and concerns which according to him are going to destroy the ethos and fabric of the “Nation and its people”. Some of the concerns are, (i) prostitution in an around the Khyndai Lad area (ii) “club culture” (iii) unabated selling, distribution and usage of drugs and other substances (iv) “walls of darkness” (v) “devils” (vi) singers and artistes brought from outside the State who through their vulgarities bring disrepute and curse to people of the State.”
The preachers said the city is at war against evil forces. No doubt, Shillong and the State are reeling under hard pressed issues such as the recent spate of murders which threaten the safety and security of citizens. Additionally, unemployment, poverty and health issues are crushing on the people.
Shillong For Jesus! Really?
The preacher went ahead in calling out loud that Shillong must stand for Jesus. In other words, Shillong must be under the reign of Jesus. Is it right that Shillong should belong to Jesus? How would other non- Christian citizens feel about this call? In India every citizen is entitled to profess and propagate his or her own religion, but imposing one’s religion on others is morally and constitutionally wrong. No one can claim that his or her God is greater than others or their belief is the absolute truth.
In the past one hundred and fifty years during the propagation of the Christian Gospel in these hills there arose bitter frictions between the Christian missions, especially the Methodist, and the adherents of Indigenous faith. Records inform us that Christian missionaries were contemptuous of the indigenous belief systems and made earnest attempts to erase their culture, festivals and practices. In his book, Ka Niam Khasi (1937), Homiwell Lyngdoh Nonglait had forewarned that unless we made collective efforts to retrieve, collect and put together in writings, with the advancement of modernity, the rituals and practices, traditions and culture of indigenous people will be buried and lost.
Would the call ‘Shillong for Jesus’ reopen old wounds and cause indigenous faith like Niam Tynrai/Niam Tre etc., to doubt the actions of their Christian compatriots? What might happen to indigenous people and other minorities in India if larger groups like Hindus call for ‘India for Lord Ram’.
The Gathering of the Community: Until now the people of Hynniewtrep have not found an occasion or reason to collectively come together in an annual assembly to debate and deliberate on issues that matter to the community and Nation. The Synod meetings of Presbyterian Church or Procession of Catholic, though great in numbers, cannot be considered as meetings of Jaidbynriew as no one from the other 8.7% Niam Tynrai/Niam Tre are allowed to attend. Likewise, the gatherings at Seng Kut Snem or Shad Suk Mynsiem or BehDienkhlam cannot be construed as meetings of the collective Hynniewtrep community for the reason that Khasi Christians or Khasi Muslims are not allowed to attend or participate in the event.
Nonetheless, in the past few decades we witness the activities of various Kur or clan groups who have started to organize themselves within the Kur system and some have managed so well in regularly organising annual durbars for their members who trace their descent to their respective progenitors called “Thawlang and Iawbei”. While attending the Dorbar Kur, it is considered inappropriate for any member to identify themselves by their religion, political affiliations or associations with any organization. Instead, they should see themselves simply as members of the Kur. Perhaps, such gatherings are the ideal platform to come together solely as members of the Kur to pray and beseech upon God for the well-being of our nation.
This article is meant for civil and informed dialogue, and to bring unity in the struggle for just and fair society.
