87 Death Anniversary of HK Singh Celebrated

Students Inside the Unitarian Church, Jowai

Hajom Kissor Singh 87 Death Anniversary
The 87 death anniversary of Hajom Kissor Lyngdoh Nongbri the founder of Unitarian Church in the North East India was celebrated on November 13, 2010 at various places. In the morning at 8:45 a prayer service was held at the Unitarian Church Jowai and the service was organized by the management of the H.K. Singh Secondary School, Jowai. The meeting was chaired by Rev. H.H.Mohrmen and Rupaia Lamarr the chairman of the School managing committee delivered a speech on the life and work of HK Singh on the occasion. Lurisa Pakma a student of the school read from the hymnbook composed by HK Singh himself.

Students who received Meritorious Awards

The death anniversary celebration was also an occasion for the school to honour students who did well in their Secondary Scool Leaving Certificate examination and only students secured first division and with distinction were awarded. Altogether 7 students were awarded the HK Singh Meritorious Award 2010, the award carries a citation and a cash prize of Rs. 2000/-.

Memorial Service at the place where HKS was cremated

HKS Cremation ground

In the afternoon of the same day leaders of the Unitarian Union along with members of the Rani family from Shillong and members of the Unitarian Church, Puriang gathered at the place where HK Singh was cremated in Puriang. Hajom Kissor Singh dies on the 13 of November 1923 at Puriang and his body was creamated in the cemetery of the Unitarian Church, Puriang. Flower wreaths were laid by all those who attend the memorial service. The meeting was chaired by Rev. C. Lyngdoh and Khrawbok Rani Vice President of the UUNEI, Rev. H.H.Mohrmen General Secretary of the UUNEI spoke briefly at the cremation ground, while Promiwell Lyngdoh, Moltifera Rani, Iaineh Mohrmen, Mishein Myrboh lighted the candles in the place where he was cremated. Rev.Nangroi Suting offered a prayer and a blessing. The visitors where then offered a cup of tea by the member of the Unitarian Church, Puriang.

Special Number from the senior students of HKS

On Sunday November the 14, 2010, the Unitarian Church, Jowai celebrated the death anniversary of Hajom Kissor Singh at the Unitarian Church, Jowai. The service was lead by D. Pale and others who took part in the service were Rita Pakma, R. Pariat, Chairman of the Unitarian Church, Jowai and the children of the Sunday from Kurimai Ladthalaboh present a special number to commemorate the occasion.

Child Naming Ceremony in the Unitarian Union Tradiation

On November 7, 2010 I have dedicated and named 11 children in a child dedication ceremony at the Unitarian Church, Padu. To dedicate and name (Baptist) 11 children at one go is indeed and achievement in itself. I don’t know if there is anywhere else in the Unitarian Universalist world where there is a record much bigger than this.

In the Unitarian churches in the Khasi Jaintia and Karbi Anglong, we seldom use the "B" word instead we use child dedication and naming ceremony when we Baptised children. Every Child is belief to be God's Blessing. Hence the white dress.

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Order of Service for Naming and Child dedication in the Khasi Unitarian Tradition

From The Unitarian Union Hymn Book 1982 Edition

Translated by Rev. H.H. Mohrmen

Hymn 298 (or any hymn related with naming and child dedication)
Reading and Address:
Friends and relatives, God has been so good o bless the couple with twin/baby boy/baby girl. Of all the gift that God has granted, the gift in person/human is the most precious gift of all. Now they bring the child in the presence of the church to express their gratitude to God the Giver of life and as a mark of respect for the Church and all friends and relatives. They wishes to give a name to the child/twins and dedicate the twin/child in the name f living God and they have rightly done.
One can also use other relevant address/readings.
Explanation:
Water: Water is the symbol of purity, the divine virtues that God wanted all his children to have.
Flowers: Flowers are symbol of grace and beauty and sweet smell of life that God wanted all his children to possess.
White cloth on the altar: Ka white cloth that we covered the table and the pulpit symbolizes the spiritual light.
Then he worship leader will call the parents t come forward and bring children near the table then she/he will ask the following questions:
You will try your best, with all your heart, truly in deeds and in words to lead and guide this child/these children in the spirit of love, and trust and in worshiping the Living God and in love and service to fellow human beings?
The parents will response by saying- Yes, and God will help us.
You will teach and imbibe on this child/these children the habit of praying before they get up from their beds, before they sleep at night, before they take their meals and also to teach them to attend church services regularly?

The parents will response by saying- Yes, and God will help us.
The congregation is then requested to rise.
The worship leader will then take a child or with the child in bosom of one of the parent; take a flower and dip it in the water and put on the forehead of the child and declare:
IN THE NAM E OF THE LIVING AND THE ONLY TRUE GOD I NAME THIS CHILD …(Name of the child)…AND NOW I DEDICATE YOU …(Name of the child)…IN THE NAME OF THE ONE AND ONLY TRUE GOD. MAY GOD BLESS YOU AND GUIDE YOU THAT YOU MAY GROW AND PROGRESS IN THE DIVINE FAITH OF HIS, NOW AND FOREVER – AMEN.
The congregation while standing will say the Lord’s Prayer.
The parents will then give donation on behalf of their child/children and resume to their respective seats.
Service continues…

Annie Margaret Barr Children’s Village
Block Post Office Kharang via Smit
East Khasi Hills District -793015
Meghalaya

Annie Margaret Barr Children’s village is a home for children who have lost their parents and has no one else to look after them. It is a project of the Unitarian Union North East India supported by the Unitarian Universalist Partner Church Council USA and the General Assembly of Unitarian and Free Christian Church of UK. The Village was named after Annie Margaret Barr a Unitarian Minister who spent her life working among the people of the Unitarians in the Khasi, Jaintia and Karbis. However it is wrong to conclude that kong Barr’s (as she is lovingly called) contribution is restricted among the Unitarians only. Kong Barr and Educationist par-excellence was very much involved with the Government of the day in spreading education to the far corner of the hills.

Kong Barr spends the last part of her life at Kharang and adopted several children and provided them education.

The Unitarian Union in collaboration with the Partner church Council has decided to start a home for children in need parental care. The Annie Margaret Barr Children’s Village (AMBCV) was inaugurated by the Member of Meghalaya Legislative Assembly, Mr. Remington Pyngrope on February 28, 2009. The Children’s village was started with 14 boarders with 2 mothers. Now the number increases to 21 boarders with 3 mothers. The kids come from different faith background and different corners of the state of Meghalaya. All the kids are provided education in the schools nearby.

Unitarian Union North East India Education Project

Children of Unitarian LP School Padu

The Unitarian Union Education outreach programme was started from the beginning of the Unitarian movement in the hills. Hajom Kissor Singh Lyngdoh Nongbri the founder of the Church started a day school in Jowai just after he had established Unitarianism in the town. The School which last for few years only was known as the Unitarian Free School, Jowai. The Unitarian Free School is the predecessor of the H.K.Singh Memorial Secondary School, Jowai which was started in the year 1967.
Later on the arrival of late Annie Margaret Barr from England has helped in the development and progress of the Education Projects of the Unitarian Union North East India. Initially most of the schools were sponsored by the International Association of Religious Freedom (IARF), but now the schools were supported by the Government of Meghalaya and the Partner Churches from across the sea. The Education Project of the Unitarian Union is being run by the school’s respective managing committee and the function of the all the schools is being monitored by the Education Committee of the Unitarian Union. Kong N. Nongbri is the Chairperson and Dr. C. Nongbri is the Secretary of the Committee.
The Education Committee of the Unitarian Union now runs 37 Lower Primary Schools, 10 Upper Primary Schools and 4 Secondary Schools. There are thousands of students from all caste, creed, religious, and ethnic background in all the Unitarians Schools.
Two of the LP schools are in the Karbi Anglong District of Assam and another School is at the Karimganj town of Cachar District of Assam.
The members of the Education Committee are:
Karunakaroi Lamarr, DKB Mukhim, Ohiwot Laloo, Wanpher Mutyen, Phromiwell Lyngdoh, Teiborlang Passah, Player Myrboh, and Moltifera Rani.

Unitarianism In The Hills: An Indigenous Religion With Modern Offshoots

Rev. Bert Inkson once said, “Unitarianism is rather a religious way of life than a set of belief.” Unitarianism hence can be defined as a way of life followed by different people in different parts of the World. Unitarianism’s origin as a faith in various parts of the Globe is in fact unique to the culture and ethos of the area in which it exist. In many cases all around the world where Unitarians Universalist churches present, the movement was originally started by individual who experienced spiritual trial and tribulation within ones self, it could be the individual discontent with the faith that he possessed and was struggling to find new meaning and insight to life. In other words it was started by people in their respective area against conforming to any set of beliefs or tradition dictated by certain authority in the power that is. From a historical point of view its origin as a movement can be trace back to a group of people in early Christian era, under the leadership of Arius who started a debate on the issue of the ‘godliness’ of Jesus Christ at a Council was held at Nicea in 325 AD. Since it is a way of life followed by people in different Places, of different Races and of different Cultures, Unitarian Universalism in different part of the Globe is therefore as varied as the people that followed it and each has maintain its own uniqueness. Though it varies with the people that followed it, but in spite of the diversity, it however has a certain common belief that the whole church adhere to, prominent among the many is the freedom of belief, respect of other religions and respect of the dignity of a person, are few of the fundamental principle which bind together the Unitarians Universalist the world over.
Unitarianism in Khasi Jaintia Hills and Karbi Anglong District, like any of its sisters in faith in different parts of the World is a unique religion with an equally unique beginning. The later part of eighteen and early nineteen hundred, Khasi Jaintia society witnesses an emergent of giants and stalwarts of Khasi intellectuals and the doyen of Khasi literature in the like of Babu Soso Tham, Pahep R.S. Berry, Nissor Singh and his brother u Babu Hajom Kissor Singh, the list is however by no mean exhausted. (One must also bear in mind that it was only in 1847 that Khasi language was put to writing using Roman script and the period we are talking here is the late 1800) The mentioned personalities were great littérateurs, and of these H.K. Singh was not only poet and an essayist par excellence but he is also religious reformer in his own right.
Born to a Khasi family whose father was an employee of the mighty British Empire, the Singhs along with few of their contemporary were perhaps few lucky educated Khasis of the time. It is said that in those days one can count on one’s hand the numbers of educated Khasis and H.K.Singh was able to complete his Entrance examination (High School graduate) which is itself a great achievement in those days. H.K. Singh though born a Khasi was converted to Calvinist faith along with the whole family while he was studying at a school in Nongsawlia Sohra (Cherrapunjee). He being an educated and an ardent quest for spiritual truth was well acquainted with the traditional animist religion and read his Bible thoroughly. He read the sacred text from cover to cover and found that the Bible has only reinforced his belief in one God, which in fact is a belief not alien to the Khasis. His studies of the Bible particularly the Gospels convinced him that Jesus himself; a true Jews to the last; worshiped one God, which he called Abba and taught his disciples to pray to this God the Father when they pray in what was latter known as the Lords prayer. At the same time H.K. Singh though he discovered that even the Bible and Jesus teaches about the existence of one true God which is similar to the belief followed by the Khasis, he however is reluctant to go back to the Niamtynrai/Seng Khasi fold (to which he has very close relationship) for other theological intricacies. Basically H.K.Singh was not at ease with what he believed to be the two variant of difficult belief that he cannot comprehend and one must remember that the age we are concern saw the advent of Christianity and the beginning of the people in the Khasi traditional belief to organise themselves to repel the rapid advancement of this new faith in the hills - the Seng Khasi was also started around this particular period. H.K.Singh was essentially caught between the old and new truth and ultimately came up with his own version.
H.K.Singh was struggling with the new truth that he had discovered, he was in search of a faith or religion, which worship one true God as well free human from the bondage of other super natural deities and at long last his search led him to his goal. By divine providence he met one Brahmo (member of Brahmo Samaj) who introduced him to Rev. C.H.A. Dahl a Unitarian Missionary stationed at Kolkata (Calcutta). Singh’s contact with Dahl was like the proverbial ‘light at the end of the tunnel’ and the correspondence between the two has indeed greatly influenced Singh. The communication between H.K.Singh and C.H.A. Dahl came to an end only in the demised of the later, which had shocked Singh and ironically the tragedy happens only two months before Unitarianism in this Hills saw the light of the day. H.K. Singh in spite of all odds went ahead with his plan and started “Ka Niam Mane Wei Blei” Unitarianism in the Khasi Jaintia and Karbi Anglong on the 18th of September 1887 and the rest is history.
Unitarian in the Khasi Jaintia and Karbi Anglong District is like a tree standing tall with its roots deep into the ground and its branches and leaves widely spread receptive of the light and the blessings of the Universe. Its roots are strong and firm in the belief and culture of the people of the region as well as being open to truths from elsewhere.
From a theological point of view, the concept of God Worshipped by the Unitarians in the Hills is the Khasi’s own concept of God the Creator (U Blei Nongbuh Nongthaw) (which is) formless. The Khasi concept of God is in contrary to the western concept that they inherited from Judeo-Christian tradition. The concept of God in a western context is God in an “Anthromorphical form.” – God on whose image man was created or to be precise God in a human shape. God in Khasi Pnar concept is not only of a formless God but also in contrary to other tribal God or gods; the Khasi Pnar concept of God is that of a Universal God. He is neither a God, which have a territory, nor God, which belong and recognize only his own tribe. H.K. Singh preaches of a formless God and a Universal God and he even went a step further by preaching a dual identity of God ‘ the motherhood and fatherhood’ concept of God. Unitarians therefore worship the Khasi original idea of God- a formless God, a Universal God, a Divine Power and a benevolent Benefactor.
Khasi Pnar is a tribe with its own distinct culture and value system. The genesis of any tribe’s culture and value system is based on its Mythological stories handed down by their ancestors since time immemorial from one generation to another. Unitarian treated the khasi-pnar folklore and legends as aetiological account of the tribe that can neither be describe as historically factual or mere mythologies. Like any other tribes or races in the World, the Khasi-Pnar also has its own genesis the “Hynniew trep hynniew skum.” Hynniew trep hynniew skum is a folktales or story as important and profound to the Khasis as the story of Adam and Eve in the book of Genesis for both the Jews and the Christian. The Hynniewtrep story for that matter is as solemn as any mythological stories of any race or tribe. The story does not have to be factually true but they certainly have a profound impact on the belief, culture and psyche of that particular tribe or race.
The Unitarians in the Khasi Jaintia Hills faces no contradiction what so ever between the faiths they followed and the common culture or ethos of the tribe. Believers in western oriented denomination are many a time in a dilemma whether to believe in the teachings of their Sacred Book or to follow the Value System follow by their forefathers since time immemorial. Oftentimes their faith and dogmas being western oriented are in contrary to the prevailing customs and ethos of the society. Being a liberal religion in a unique Khasi Pnar context, the Khasi Unitarians adapt well to the culture and ethos of the society, they follow and lives by the cardinal values of the tribe and continue to respect the traditions values of the tribe. The basic Khasi value system are ‘To earn righteousness’ (Ban kamai ia ka hok), ‘To live honorably and courteously and to know and revere God’ (Ban long Tip-briew Tip-Blei) ‘To know and respect one’s relation both from mother and father side’ (Ban tip kur tip kha). These three basic value systems of the Khasi pnars are like the tri-pot stones (maw byrsiew) in the hearth of the khasi-pnar’s home that provide warmth and feed the entire family. The Unitarians found no contradiction to the Value System; they in fact adhered in letter and spirit to these basic value system. Faiths that were introduce from other areas, naturally carry with them the ethos and traditions of the area from which they originated and therefore they remain out of place to the contemporary Khasi-pnar society. We see that these religious organisations started the process of trying to adapt to the prevailing culture of the people of the area.
Unitarian church though has an alien name and naturally has the influence of Protestantism in their worship traditions, yet they hold tight and fast the intrinsic values of their tribal value system. In fact Unitarian Universalism Church is itself an all pervading and all-encompassing religion it is inherent to the church to be able to easily accept different variety of thoughts and beliefs. Unitarian church in the Khasi and Jaintia Hills, is therefore a liberal church with its roots strong in the Khasi Pnar value system while it is also all encompassing and free to reach out to new thoughts and teaching. R.S. Berry in one o the many hymns he generously composed for the Khasi Unitarian hymn book, described Unitarianism as “Ka niam ieid i’u blei ieid i’u briew” (The Religion of love God and love fellow human being), in a nutshell this best describe Unitarian in Khasi Jaintia hills.

Where on Earth is the Khasi Jaintia Hills?

(sermon at the Unitarian Universalist Church Fairfax Virginia July 2009)
I came from the North East part of India and the state of Meghalaya where the Khasi lives is one of the 7 states in the region. To the south of Meghalaya is share its border with Bangladesh, so to locate Meghalaya it is kind of easy to locate Bangladesh first and then move northward.

Unitarianism in the Khasi hills an indigenous religion

Unitarian Church, Jowai Eastd. 18 Sept. 1887

Unlike other Christian denomination, Unitarianism in Khasi Jaintia hills and Karbi Anglong district of Assam was not started by the missionaries. It was started by our own son of the soil HKS along with three of his followers. Like in any other place HKS too was a disenchanted Christian looking for an alternative religion. He realized that the holy trinity was unscriptural and looks for a church which worships one God similar to what the ancestors had taught and practiced. He was introduced to an American Unitarian in Calcutta and through him managed to get the famous William Ellery Channing sermon Unitarian Christianity. After reading the tracks and scripture HKS found his spiritual home and held a first Unitarian worship on the 18 of September 1887 in Jowai.

Unitarianism in the Khasi Jaintia and Karbi Anglong claimed to be an indigenous religion is not based merely on the fact that it was started by a native person, but Unitarian church is an indigenous religion because the faith draws immense inspiration from the basic thoughts and philosophy of the tribal people.

Could you tell us a little about what it is like to be a Unitarian in Northeast India?

To understand the Khasi hills where the Unitarian lives, one must understand that from a religious point of view, there are two main divisions in the area, the Christians block and the non Christian block which comprises of the Khasi who still uphold the Khasi traditional animist religion. I use to say the Unitarian is a middle path of the two traditions. It it’s a liberal religion based on the liberal Christian tradition but with strong roots on the basic Khasi values, philosophy, belief and understanding.

After reading Channing and many other Unitarian scripture that CHA Dahl sends to HKS, he was convinced that Unitarianism is what he was looking for. So, on September 18, 1887, Singh held the first service for Unitarians in Northeast India in the town of Jowai. His genius in incorporating the best of the teachings of the missionaries with the indigenous faith of his people, including a belief in One Creative Power that is formless and manifest in nature and everywhere, continues to be the unique character Unitarianism in North East India.

In 1888 the Unitarians adopted a statement of faith. It read: We believe in the unity of God; the fatherhood and motherhood of God; in the brotherhood of Man; in love, union, worship, and faith; and in Immortality.

One may ask does this statement of faith still reflect Unitarianism as practiced in NE India. Could you tell us a little more about this faith?

This in fact it sums up the basic belief of the Unitarians in the North East India. The first hyms in the Khasi hymn book composed by Hajom Kissor Singh himslef is on this basic principle and we call it “Ki jor tynrai ka niam U Blei” The essence of the church of God. In the four stanza hymn, in the second stanza HKS described God as the Father and mother by which he mean as I was given to understand it, God in spirit or God beyond gender. God the creator and the lord of all things whom the Khasi has known from time immemorial. Though the Khasi has been using the word Lord, it does not necessarily connote the western concept of the meaning as in the Second person of God. For the Khasi since time immemorial whenever they invoke the name of God they tend to use the two names God and Lord simultaneously. The Unitarian does the same till these days.

In the third stanza he was talking about the brotherhood and sisterhood of human in spirit. Or in other words; in spirit, the entire human race is one big family.

The fourth stanza is interesting because here he was talking about the life of the spirit, that the spirit never dies, the spirit lives on. To understand this concept, one must also understand the Khasi tribe’s own understanding of life after dead and to understand that one must also know the genesis of the Khasi people. The Khasi Mythologies have it that originally there were a 16 huts in heaven, 7 came down to the earth to farm by day and return to heaven by night through a tree on hill called the navel of heaven. The devil was able to convice the 7 huts to cut the tree and cut their connection with God and the 9 huts above. To cut the long story short the 7 became the first settlers on earth and the 9 remain with God in heaven. When some one dies; the Khasi says that he will go eat bettlenut in the corridor of God’s house along with the 9 huts. To understand the important of bettlenut in the Khasi tradition one need to know another story, but I leave that to my friends who has been to the Khasi hills to do the needful. But from the many hymns that he had composed HKS define the place where the spirit will go after it parted ways with the body as the Kingdom of the spirit “Ka ri ki mynsiem.”

Though HKS statement of faith still hold good to this day in the Unitarian Union, the church also teaches me to be open and respect other belief. The Khasi traditional wisdom is a very rich, hence as a Unitarian I draw immense inspiration from our ancestral wisdom and it indeed enriches me spiritually.

The Khasi’s traditional wisdom and understanding of the nature is not only unique but it is also proves that the Khasi’s understanding of the nature is both profound and relevant. Before the world has even start talking about the equality of human being not to mention the interdependent web of existence, the Khasi’s already has it in their myths and legends that all creations are equal. The Khasi traditionally believed that in the day of the yore, the golden era of the Khasi or the virgin age, human and animals were not only talking to each other, but they even lived as one equal creation of God.

The Khasi belief that during the golden era the whole creation live as one big family, they talk to each other as they understand each other, they shop from a same market. One day in the market of chaos (Iew Lurilura), a Dog brought fermented beans to sell in the market. It has a foul smell and fellow animals condemned Dog of selling its excretion, they teased the Dog and kicked and trampled on the Dog’s fermented beans. Since then out of anger the Dog decide to stay with human and become human’s companion. But the market episode has given the dog a special ability. Because the whole animals has kick and tramapled on the dog’s fermented beans, the smells remain in their feet, so till now Dogs can smell animal scent where ever they are.

Most of our stories are woven around the mystery of life as encountered by our ancestors, so we have stories like the one I told earlier, which answer to our ancestor understanding, the question where does human come from? And where do they go after they die? And we a story provide an answer to a question why did the rooster crow in the morning? What are the marks on the moon?
The Mythology of the moon, the sun and the rooster is one example. The story have it that long long time ago; it came to pass one day, that the moon who is the younger brother of the sun, fell in love with his own beautiful sister, this is not only an incest but by Khasi culture and tradition; it is a taboo. The angered sun shower ashes on the moon and then out of embarrassment went to hid herself in the pitch dark cave known as ‘krem lamet, krem latang.’ The world was in complete darkness because the sun rises no more and there was complete chaos everywhere because the whole creation was literarily left in the dark. A grand council of the whole creation was summoned to find out ways and means to request the sun to comeback again. The council send the ryngkoh-kit-knor; the hornbill to woo the sun back, instead the sun hit him on his beak because he too was trying to seduce this beautiful damsel. Finally the grand council of all creation agreed to send the rooster a humble animal who humbly agreed to the proposal of the council. The rooster was able to convince the sun to come shine again on the earth but with one condition, that the rooster will have to crow three times every day for the sun to come back again. Since then the rooster has earned itself the right to be the mediator, the interlocutor for the people not only with the sun but even with the creator.
The inter-dependent web of existence in the Khasi context is not only among earthly creation namely animals; but it is even inter-planetary. The other folk story of the Khasi with a similar inter-planetary connection is the tragic love story of the sun and the peacock and how the tear drops of the sun crying for her loved one became the beautiful mark and patterns in the peacock’s feather. The story of how the thunder was attracted by the glittering sword of one animal a Lynx (Kui) in the warrior dance organized by both human and animals that he came down and asked kui to let him hold and sword and dance with it for few moment, but the Thunder while dancing and holding the dazzling sword upright like any warrior dancer, he flew to the sky and took along the Kui sword with him to the sky. So the lightning and the thunder that follows is the Thunder performing his warrior dance in the sky.
The two major Khasi Pnar Royal families also has a divine origin, the story of the Jaintia monarch begin with Lo Ryndi caught a fish from the river Waikhyrwi, by divine intervention he forgot to cook the fish and left it on the tier over his hearth where people traditionally dried their food so that it won’t get spoiled. As time goes the fish became a beautiful woman to whom he married and the children of the fish-turned-human became the first royal family of Jaintia Kingdom. The royal family of the Khyriem and Mylliem state of the Khasi hills is also believed to have a divine origin, the legends have it that u Lei Shillong or Shillong god has three children, ka Ngot, ka Iew and ka Pahsyntiew, the two elder sister become river and are known as Umngot and Umiew, while the youngest sister became a beautiful girl and lived all by herself in the Marai cave and she is known as ka Pahsyntiew. Pahsyntiew or court by using flowers became the great grand mother of the Royal family of Shillong. The Khasi believed that the rivers are not mere rivers but they too have a persona, the story of the Lukha river, the Lunar and the Lynju river that they were sisters like any human being is one example of this fundamental believe. The Passah of Jaintia hills till now would not cross the Kupli without giving the river some offering because the Kupli is the great great grandmother of the Passah clan and Yale Kupli’s husband who was represented by a beautiful waterfall that was lost forever in the Kupli hydro project is their great great grand father. In the Jaintia hills, the Myntdu and Myntang river not only have personality but in the case of Myntdu which flow around Jowai, the river was worship as the guardian angel and sacrifice was offered to the goddess every now and then and it is a taboo for anybody to defecate or pass urine in the river. The Khasi also believe that water is divine (umksiar um rupa) which is God’s gift and all the rivers are sacred.
Sacred groves, is another illustration of the Khasi Pnar’s respect and reverence for the nature, sacred forest as the name implies are considered sacred in the sense that the entire area is protected and the forest is kept untouched by any human hands. The sacred groves in many cases are believed to be the places where the god u Ryngkew u Basa dwells. Traditionally the Khasi Pnar would not cut any tree at random or at one’s own whims and fancy, before cutting a tree Khasi Pnar use to pray paying obeisance to God and asking forgiveness for cutting the tree for his own needs.
I’m proud of my roots and like I say Unitarianism in the Khasi hills is the middle path of the two traditions, hence it is like taking the good things from both the tradition to grow spiritually as an individual and as a denomination. There is another story from Khasi Folklore which is related to the situation that we are; it is the story of the Bat. Once a battle erupted between the winged creatures and the wingless or land creature and the battle went on for a long time without any clear winner. But the one creature that does not seems to belong to either side of the divide was the Bat. As time battle went on, the Bat think that the winged creature are going to win; so it went to the winged creature and said, ‘look I’m one of you, I have wings.’ And when it looks like land animals are going to win, it went to them and said ‘though I have wings I am not a bird you know.’ I think anywhere we are in the World, we are in what I call a bat situation.


What is your hope for Unitarianism in NE India in the next ten years?

As a Minister my observation is that, the old lay leadership system that the Unitarian Union follows since its inception is not going to help the church to grow. We need to professionalize our minister. Some of us has some training but still many are leading the church without any training whatsoever on church leadership. Therefore the need of the hour for the church is to professionalized ministry and we are moving on that direction. Few of us registered on a distance course called MA in Christian studies offer by the Madras University. For the leaders in the village who cannot read English, we have started conducting our own weekly leadership class every Saturday. We are building our own resources for that and we welcome any contribution in the form of books on Unitarian Universalist and other related subject. We hope to have atleast a center if not a seminary of our own.
I personally don’t see any problem on this. Our Seminaries in the US like the Starr King is already offering online theological course and even CLF have some. We only need to get access to these courses to equip ourselves.

I strongly believe that this the way forward for Unitarian Union as a religious organization.

Before I conclude please allow me to say that I am extremely gratefull to you all for supporting my trip to the US and I enjoy every bit of it. Thank you so much. May I also on behalf of the Unitarian Union, invite you all to visit your partner church in the Unitarian Union.

Concept of God in the Khasi Pnar Society

Hajom Kissor Singh Lyngdoh Nongbri

Traditionally the Khasi Pnar, the naitve of the Khasi and Jaintia hills of Meghalaya are monotheistic in their belief, the most common term or name by which the Khasi Pnar use to call God is ‘U Blei Nongbuh Nongthaw,’ God the Creator. Even though the Khasi Pnar believe in One God, they also pay obeisance to other deities like the hundreds of Nature gods and protectors (30 Ryngkaw Basa) and family deities (Blei iing), in their pantheon of Gods.
In his article KHASI CONCEPT OF RELIGION (Late) Dr. R.S. Lyngdoh Professor and Head, Khasi Department, North-Eastern Hills University , which was published in Centenary Souvenir of the Seng Khasi (1899-1999) defines as follows:
“They believe that at the beginning, they were the children of God in heaven as members of the Khadhynriew Trep Khadhynriew Skum- the sixteen huts the sixteen roots…From time immemorial, through the ageless unrecorded history, the Khasi have developed a definite idea about God and Man; about the existence of heaven, earth and hell; about the existence of the body and the soul; about the subjective and objective values; about sin and external truth; about the existence of evil spirits; and about the relationship between man and man, man and all values and man God. They have their own belief in the beginning and the end of all things and their belief in the beginning of creation.”

“The Khasi believe in one God called “Blei” who can manifest Himself in all forms and values. Mr. David Roy, in his celebrated article entitled “Khasi Religion” gives the following description of God Almighty: - U Blei Nongthaw Nongbuh – God the Creator of our bodies and the creation (Nongthaw), and God who fills up and fills the universe with life. U Blei Trai Kynrad – The Lord God and Master, U Blei Shihajar Nguh – God to whom all obeisance is due, U Blei na jrong na tbian – God who fills the heavens and the earth (the universe), God who is immanent and transcendent, U Blei U Nongsei – God who causes to be and to grow, U Blei Uba iohi Uba tip – God who sees and who knows – to whom nothing is hidden or unknown.”

Dr. H. Kelian Synrem again in the same souvenir in her article RELIGION OF THE KHASIS said, “The Khasi believes that U Blei the Creator is the Universal God who created everything living and non-living, big and small to be multiplied and to prosper in this beautiful wide world. According to the Khasi belief, U Blei created different races of mankind and in each race he gave different cultures and religions, different traditions and customs to be followed and in their own way of life.”

U Blei Nongthaw Nongbuh is not the only name that the Khasi Pnar uses to call God, they also have another name for God and that is ‘U Trai kynrad.’ Whether ‘U Trai Kynrad’ is Khasi translation of English ‘Lord’ which again derived from Greek word “Kyrios” is a matter of debate. Certainly in the Christian context; the using of word ‘U Trai’ connotes the New Testament concept of Lord which many times refer to the second person in the holy trinity which means Jesus Christ. This is what Christian churches assumes and would like others to believe that the name Trai that Khasi gives to their God has a Christian origin and hence a Christian meaning.

U Trai is not a post Khasi-Christian period invention, in the Khasi parlance, the term has been in use since time immemorial. Apart from using the name God, the Khasi also use the word Kynrad or U Trai Kynrad in paying obeisance to God Almighty. Incidentally the word Trai in Khasi also has the same meaning with that of the English Lord, which means owner, foundation, foothold etc.

In the context of the Pnar or the indigenous people of Jaintia hills, they use two terms when refer to God. God the creator, ‘U Blai wabuh wathoo’ which is identical to Khasi Blei Nongbuh Nongthaw and God in English and “Tre Kirot” which is equivalent to Lord. The word “Tre” in the Pnar parlance literarily means Owner, Lord, foundation, foothold or roots. “Kirot” means Caring and Compassionate and the other meaning of Kirot is bountiful and perfect. Tre Kirot literarily means bountiful Lord the caring and compassionate one.

The War Jaintia, which is a sub tribe of the Khasi, people who live in the southern slopes of Jaintia Hills, speaks a Khasi language which is quite different from the other dialect use by the other Khasi sub tribe. Infact scholars believe that the Amwi dialect spoken by the people of War Jaintia is the foundation of the whole Khasi language. And in the War Jaintia dialect there is only one word for God and that is “Prai”. There is no one word equivalent to Lord in the war Jaintia, but just “Prai u ae thia” which literarily means “U Blei Nongthaw” in Khasi and its English translation is God the Creator. Whether ‘Prai’ means both God and Lord is another question, but base on the evidence use by the War Jaintia people, ‘Prai’ which incidentally similar to both ‘Trai and Blai” in the Pnar language, connotes the same meaning.

H.K. Singh’s concept of God as appeared in the Unitarian Hymnal.

It is obvious from the hymns that he composed; Hamjom Kissor Singh’s concept of God is that of a traditional Khasi Pnar concept, God the Creator and who is both God and Lord at the same time. Like the traditional concept, he does not differentiate one from the other.

In his Statement of belief, of H.K. Singh in the stanza 2 of the hymn number 1 in the Khasi Unitarian hymnbook describes his idea of God as ‘The living God is one only God/ He is our real father-mother/He is filled with love and compassion/ And forgive those who repent.’

By calling God of being both “Father and Mother” entity; HK Singh went a step ahead the traditional concept of a male creator God, his concept of God is God beyond gender. This is the uniqueness of Khasi Unitarian theology that although generally God is referred to as male even in the Khasi matrilineal society, yet God is beyond gender. Although Khasi Pnar tend to use the prefix ‘U’ before the word God which represents the male gender of God, Khasi Pnar have no image of God and their concept of God is more of a spirit which pervades. Singh’s concept of God beyond gender and more of a formless spirit in nature is Khasi’s own concept of God.

HK Singh further elaborate his idea of God in hymn no 61 when he said, Sing God’s praise; Lord of heaven and earth,/ His wisdom unfathomable,/ All creation on earth and in heaven,/ Is living proof of his greatness all over./Sing God’s praise, Lord of stars and moon,/ He is filled with glory, righteousness and lights;/ All things that we see,/ He made thus to teach us. Sing God’s praise, he is our mother and father;/Giver of spiritual light, He blesses us too./ He is loving, forgiving and wishes that,/We love our neighbors, do good and live courteously.

Sing God’s praise, Lord of lords, King of kings/Lord of life and death Lord of the spirit/ Lord of times is also Lord of seasons,/ Peace be unto us who worship him eternally. In the hymn number 5, HK Singh says: One God/ One truth/ One true religion. In the hymn no 22 of the Unitarian hymnal, he says, One God, one church/ One people, one mission/ Love God love friends/Live a blessed life.

In Hymn number 59 he further said, Praise the Lord vociferously, / Our Creator, / Care giver, Keeper and benefactor/ He is the greatest Lord. /With God support/ Heaven and earth last forever;/ by divine love and grace,/ He showed us way of life. /He bestowed wisdom on us,/ Lights, Spiritual consolation too;/ Understanding and overall progress,/ And plant love inside us. /That we may attain perfection/ Peace in him we’ll find;/ In love we’ll flourish forever/ We’ll all live in peace with God.

Hymn number 70 when translated says /Sing sweet praise for God,/ Spirit filled with joy,/ We only trust his benevolent / That flows and flood forever. /In his benevolent, / We live and were blessed;/ Only he can quench the thirst,/Of a dry and thirsty soul. /There is no other like God,/ In heaven and earth;/ Fill with love and forgiveness/ For us to give and fill. /Let us sing to the Lord,/ Kneeling we’ll pray;/ Our souls will be enlightened,/ With perfect peace.

In the stanza 1of hymn number 137 he says, /Oh God who is eternally wise / Creator and everlasting provider/ Heaven and earth cannot/ encompass all your riches.

Two Khasi stalwart Radhon Singh Berry and Job Solomon were contemporary of HK Singh. They were also known for their contribution to the literary field of the nascent Khasi language. RS Berry and J. Solomon had also immensely contributed to the growth of the Unitarian movement by composing hymns for the Church. Radhon Singh Berry , a Seng Khasi man who composed more than 30 hymns in the Unitarian hymnbook later became Unitarian and Job Solomon remain a Presbyterian deacon till his breath his last. Both these men of letters emphasized in the hymns they composed in the Unitarian hymnbook the truth that Khasi Unitarian’s God is God in the traditional Khasi Pnar context.

R.S. Berry in the hymn number 43 stanza 3, says: /This is not a foreign God; / God of our own he is,/ He created you the way you are;/ Now he come to awake you. Then Job Solomon in the hymn number 6 he again stress on the idea in the stanza 5 which says, This is our God;/ God of our ancestor too,/ God of the Pnars and the Khasi;/ He is also Lord of the Lords.

The concept of God in the Khasi Unitarian context is God in the traditional Khasi concept a Universal and formless God. Khasi Unitarian concept of God is not God in the Judeo-Christian context -the father in heaven, God in an anthromorphical form or God in human image. The Khasi God is God in spirit and all pervading God. Hence Unitarianism in the Khasi Jaintia hills is an indigenous religion precisely because unlike other faith organization; it was not brought to these hills by a missionary, but it sprung up from its own soil. It was on the September 18, 1887 that a Khasi Christian whose search for the ultimate truth found solace in the faith in one God. Hajom Kissor Singh Nongbri faith in one God found a home in Unitarianism. The basic belief of Unitarian Church in the Khasi Jaintia hills is based on the Khasi Pnars own beliefs. Hence, Unitarian in the Khasi Jaintia hills is a like a tree which grows and spread its branches and leaves and the same time draw strength from its roots.