By Hammarsing L Kharhmar
On December 12th 2025, the Union Cabinet chaired by Prime Minister Modi, approved the proposal for conducting the Census of India 2027. The census, a decennial exercise, was not conducted in 2021 due to the Covid-19 pandemic. The last nationwide census was released in 2011. Fifteen years have since passed and there is great anticipation for Census 2027. A census provides important data on a number of critical fields such as population, demography changes, representation and socio – economic conditions, to name a few. It is a crucial for policy making and planning. Our country has the second largest population in the world, but it is the world’s largest democracy. Therefore, it is imperative that up-to-date figures and statistics be available, both at the macro and micro level.
The 2027 census will be the first to be conducted in digital mode. It will also be the first time since 1931 that a comprehensive Caste census will be conducted. The new census is predicted to bring massive change in political and social spheres. India is arguably the most diverse country in the world with myriad diverse cultures that have co-existed over millenia, apart from being home to the largest number of religions in the world. It is in this particular field that the real figures of the Population by Religion in Meghalaya is important; more specifically the percentage of the Indigenous Faiths which in 2011, was only 8.7%.
Other religions
& persuasions
The 2011 census was a great wake up call to all, especially to leaders and members of indigenous faith organisations like the Seng Khasi and Seiñ Raij. Many were aware of the decline in numbers, but the actual scale of the departure from indigenous faith was not known. To add to the dismay, Niam Khasi Niamtre & Songsarek were listed yet again as “Other Religions & Persuasions” in the Population by Religion table. This has been the norm since 1991, despite the oldest and most prominent indigenous faith organisations repeatedly requesting that unique recognition be granted for census purposes.
Necessary changes and updates must be made to census 2027. The digital mode in which it will be conducted will hopefully bring a more foolproof system. The 2011 census and the ones before
That were collected the old fashioned way, with enumerators going from door to door, and writing down on paper the information they were given by the respondents. It has been expressed by several adherents of Niam Khasi Niamtre that their faith was not known to the enumerators. I sincerely hope that this time around, adequate workshops and training sessions will be conducted much beforehand, to properly brief and sensitise the census takers or self enumerators. The exercise, to be conducted in phases, is set to begin in May 2026.
Niam Khasi, Niamtre
In the ‘Census of India 2011 Household Schedule’ (which is downloadable from the Census of India website), there were 29 sections or questionnaires. In this form which was used to collect household data nationwide, Q7 was the column dedicated to the religion of the household. At the top “Write name of the religion in full” was printed and below that there was another instruction that read “For other religions, write name of the religion in full but do not give any code number.”At the very bottom of the column, there were only six religions listed: Hindu, Muslim, Christian, Sikh, Buddhist, Jain. The absence of Niam Khasi Niamtre in the form and the alleged lack of awareness of the enumerators, might have led to errors in the collection of very sensitive and important data.
A number of Niam Khasi Niamtre members who recall the census collection of 2011, have described how despite telling the enumerator the name of their faith, the relevant section was entered as “Non Christian”. It has been reported that when collecting data on religion, especially in rural areas, the enumerator would ask “Phi lah long Niam ne em?” (Do you belong to any religion?) This is a unique yet insensitive way of asking “Are you a Christian?” If a person answered in the negative, there is a high possibility the enumerator would have listed them down as “Non Christian.” There was also confusion among the indigenous faith concerning the nomenclature to be given. All of the above may have led to inaccuracies in census data. Most worryingly, some have even recollected that a pencil and not a pen was used to make the entry. I would like to assume that these irregularities stem from a lack of proper briefing and training. This time around I am sure certain irregularities, if any would not be repeated.
It must be stated that things have also changed substantially since 2011. There is massive awareness and a strong resurgence of pride within the indigenous faith communities.. I know for a fact that most of the youth in particular are very firm about their identity as “Niam Khasi Niamtre”. Niam Khasi translates as “Religion of the Khasi” while “Niamtre” means “Indigenous Faith”. Together, in keeping with the unique tradition of words having collocates or complements, “Niam Khasi Niamtre” evokes Oneness and preserves the sanctity of Indigeneity. For, it is a deep faith with unique and diverse practices, which is why we often hear the words “Kawei ka Niam, Shibun ki Rukom” (One Faith, Many Ways).
Love thyself,
respect others
The Indigenous Faith population in 1991 was 16.82%, which declined steadily down to 11.52% in 2001 and then further down to 8.71% in 2011. The process actually began post independence. It is not a secret that for many tribal communities, in the North East and even across the country, embracing Christianity is seen as a form of upgradation and a necessary path to progress in the modern world. To the Christian majority of the state, religion and culture are separate. There is no doubt that global religions like Christianity (the largest in the world) have contributed immensely in the field of education, health care and social reform to tribal societies. In recent years, Islam has brought increasing numbers of indigenous people into their fold. The Khasi Muslim population is a prime example. It remains yet to be seen if there will be any loss of culture or identity for those who have embraced Islam, here.
Over the last decade and a half, there has been a growing fear that the indigenous faiths might get subsumed into the Hindutva fold that is perceived and projected widely here as a colonial juggernaut, aimed at uprooting the indigenous belief systems. A deep worry is injected regularly despite the fact that the only conversions that have happened and continue to happen, are to Christianity and Islam. Nevertheless, it is a fact that some units of indigenous faith organisations have relations with groups that are dedicated to keeping alive the cultures and religions that have evolved and developed in this sub continent, for over thousands of years. Sangh Parivar affiliates like the Akhil Bharati Vanvasi Kalyan Ashram have helped immensely in setting up rural schools and the Seva Bharati has done outstanding work in distributing medical aid and supplies to the poorest of the poor regardless of religion. These are the same activities that missionaries conduct. The only difference is there is no conversion, either before or after. That being said, it is very important that the indigenous faith organisations and all their adherents continue to build upon their internal strength, without over dependence on anyone or any organisation.
Indigenous affairs
department
The Indigenous Faiths of Meghalaya, despite being religious minorities within the state are not recognised by the Ministry of Minority Affairs, Government of India, which provides scholarships and conducts welfare programs, specifically for: Muslims, Christians, Buddhists, Sikhs, Jains and Parsis. As of today Niam Khasi Niamtre & Songsarek are not even recognised officially by the state government. This must change immediately, at least at the state level. The members of the indigenous faith communities must not hesitate to demand that some scales be balanced. In this regard, I strongly believe that a ‘Department of Indigenous Affairs’ is the need of the hour in Meghalaya.
This new branch can help create scholarships, grants and schemes specifically for indigenous faith students and educational institutions run by organisations like the Seng Khasi Seiñ Raij. It can also help maintain and nurture heritage sites , many of which are left uncared for. In many traditional states, the heads of governance and clan leaders are finding it difficult to build sacred centres of both administrative and spiritual significance, such as the Ïing Sad, Ïung Blai, Ïing Lyngdoh etc. The Department can oversee the planning and construction of these much needed traditional meeting places and encourage development of vernacular architectural forms.
Indigenous festivals can be supported directly, with emphasis on maintaining their essence, whilst also encouraging movement with the times. Elders who are keepers of indigenous spiritual wisdom and medicinal practices can be aided and assisted through special schemes developed by the department. In addition, there can also be Centres of Indigenous Learning (Shlem Hikai Tynrai) that can be set up across the state, which will impart training and workshops not only on traditional dances and music, but also on the significance and the meaning of these unique forms of expression. Through these centres there can also be exchange programs with other indigenous communities that have kept alive their spiritual ancestral beliefs.
Resilience and resurgence
8.7% is a very low number and if the decline were to continue the indigenous faith community would disappear within the next decade. However, if one were to analyse the population figures solely for the Khasi Jaintia region, the Niam Khasi Niamtre population is actually around 17% percent. Unfortunately, in the Garo Hills the Songsarek numbers have plummeted exponentially since statehood. On the contrary, in these hills, the Seng Khasi, Seiñ Raij and Seng Khihlang and other indigenous faith units, have accomplished a great deal. The intense storms that threatened to completely deracinate the spiritual roots of the land have been weathered. The last ten years in particular have seen a massive resurgence. Many are being awakened to the wisdom and beauty of their heritage. The world is also looking deeper within and the indigenous communities that have kept intact, the sacred link that connects culture and faith, are now being revered. Even so, many will still firmly say that religion does not affect culture and that indigenous culture will survive even if indigenous faiths were to disappear, citing examples from across the region and even the world. However, to the Niam Khasi Niamtre, religion and culture are deeply connected, and this must be respected. Indigenous faiths have existed alongside other beliefs since the dawn of man, rooted in a belief that all paths lead to God. Despite this universality in outlook, they continue to disappear across the world. It is only in our country that there is great hope for survival and growth. An accurate census and an Indigenous Affairs Department of Meghalaya is a right that must not to be fought for. It is a necessity, long overdue.
(This article is based on figures drawn from Statistical Handbook Meghalaya 2025 & Statistical Abstract Meghalaya 2023).
