HAJOM KISSOR SINGH LYNGDOH NONGBRI: A RELIGIOUS REFORMER

Seminar on the theme “Intellectual History” on the 24-25 November 2010, at the North Eastern Hills University, Shillong Towards an Intellectual History of North East – pre to post colonial Periods.

Sub-theme: Rationalism and religious universalism: The Intellectual dimensions of religious reformism in north east India.

Hajom Kissor Singh Lyngdoh Nongbri, the founder of Unitarian movement in Khasi and Jaintia Hills District of Meghalaya and Karbi Anglong District of Assam remains a lesser known personality in the contemporary society of the North East. The fact is though HK Singh has started the Unitarian movement in the hills 123 years ago, being a non-proselytizing religion, the church remain a small minority, hence the popularity of its founder has not increased as it should. HK Singh was born on 15 June 1865 and started a formal worship of the Unitarian Church at Jowai on September 18, 1887.

He was converted to Christianity probably on the same day with his younger brother, u Nissor Singh who is famous for writing the first ever Khasi dictionary in the year 1885 1. He grew up in the era of the advent of Christianity. Later in his life he witnessed the resurgence of the Khasi Traditional religion. Perhaps these events have shaped his thoughts and philosophy.

The Unitarian Church that H.K. Singh established is unique in its own right. Maintaining its liberal outlook; the church in the Khasi and Jaintia Hills took roots in the soil of the land and adopted some of the thoughts and philosophy of the region. Its claim of being an indigenous religion is based not only in the fact that it was not started by any foreign missionary in the late nineteenth and early twentieth century; but it has also not received foreign assistance when it was first started. It is also unique because this liberal Christian denomination which was started by a Khasi absorbed and adopted the basic tenets of the Khasi traditional thoughts and philosophy. Hence the theology of the religion he started is original in that he blended the essence of the two faith traditions and formed his own philosophy.

H.K. Singh though a discipline diary keeper who made regular entry on his day to day life, was also a prolific writer of letters. Unfortunately he does not have any essay, dissertation or sermon to his credit. His only work that reflects his thoughts and belief are the hymns that he composed for the Unitarian Hymn Book. If H.K. Singh ever had any theological discourses with his follower, they were not preserved for posterity, neither did he enter in his diary his thoughts and philosophy. Fortunately H.K. Singh composed many hymns in the Unitarian hymnal and these hymns represent his thoughts and philosophy in the myriad themes under the sun.

His concept of oneness of God was based both on the traditional 2 belief and that of the Bible. He went further indigenizing the concept of God by using the Khasi word “Phi” (you) to address the almighty which is commonly used to address those in a position much higher and more respectable instead of the Khasi word “Me” (Thou). HK Singh’s use “Phi” to address the almighty was sometime misunderstood in the plural sense of the term. Hence he was thought to worshiping many gods. In fact his replacing of the Khasi word “Me” with “Phi” to address the Almighty is in itself landmark because it is a polite and a courteous term to use in the Khasi Pnar context. H.K. Singh’s concept of God is a synthesis of the “Yahweh” of the Old Testament, the father in heaven of Jesus and the ultimate God the Creator of the Khasi tradition.

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 debatable matter. 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 U 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. In fact 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 other 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 3.

It is obvious from the hymns that he composed; Hajom Kissor Singh’s concept of God is that of a traditional Khasi Pnar concept, God the Creator who is both God and Lord at the same time. Like the traditional concept, he does not differentiate one from the other, but his concept of God is much more than the God our fore father understands.

In his Statement of belief, H.K. Singh in the stanza 2 4 of 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/ (U Blei Ba im U long Blei Tang Ma-U-Hi/ U long u Kpa-ka-Kmie ba shisha jong ngi/ U long Uba dap da jingieid jingisnei/.)

By ascribing God of being both “Father and Mother” entity; HK Singh went a step further the traditional concept of God’s male gender 5. His God is genderless. This is the uniqueness of Khasi Unitarian theology that although generally God is referred to as a 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 a step ahead of the traditional Khasi concept of God.

HK Singh further elaborate his idea of God in the hymn number 61 6 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 over all / 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/. (To rwai ia U Blei, Trai ki bneng bad khyndew/ Ia jingstad bakhraw jong U ym lah ban thew/ Ki jingthaw baroh ha pyrthei ne ha bneng/ Ki pynpaw ia ka Burom jong U kylleng/ To rwai ia U Blei, Trai ki khlur bad ki bnai/ Ha u dap tang burom, ka Hok bad jingshisha/ Kiei kiei baroh kiba ngi iohi-i/ U la buh khnang ban ai jinghikai ia ngi/ To rwai ia U Blei, Pa Mei long Ma U hi/ U ai jingshai mynsiem, U Kyrkhu ia ngi/ U ieit, U map ei kumjuh U kwah ia ngi/ Ban ieit ia ki lok, ban lehbha leh tipsngi/ To rwai ia U Blei, Trai ki trai, Syiem ki syiem/ Trai ka jingim jingiap, Trai jong ki mynsiem/Trai jong ki por U long Trai ruh ki aiom/ Suk ia ngi long ban ai nguh ia U junom/) In the hymn number 5 7, HK Singh says: One God/ One truth/ One true religion/. (Uwei U Blei, kawei ka hok/ Kawei ka niam shisha/ Ieit ia Blei, ieit ia ki lok/ Kylleng ngin ia pyrta/) In the second paragraph of hymn no 22 8 of the Unitarian hymnal, he says, One God, one church/ One people, one mission/ Love God love friends/ Live a blessed life/. The Khasi version of the hymn says: (/Uwei U Blei, kawei ka Seng, ka kam/ Ieit ia U Blei bad ia ki lok/ Ka jingim kan syrtok/)

In Hymn number 59 9 he further said / Praise the Lord vociferously / Our Creator / Care giver, Keeper and Benefactor/ He is the greatest Lord/ With God’s support/ Heaven and earth last forever / by divine love and grace/ He showed us the way of life /He bestowed wisdom on us/ Lights, Spiritual consolation too/ Understanding and overall progress/ And sow 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/. (To rwai jamsawa I’U Trai/ Jong ngi baroh U Nongthaw/Nongsumar, Nongri, Nongai/ Long jong ngi U Trai bakhraw/Da jingkyrshan jong U Blei/ Ki neh ki bneng bad khyndew/Da jingieit da jingaiei/ Lad jingim ia ngi U kdew/ Jingstad ia ngi U la ai/ Jingshai, jingtngen mynsiem ruh/Jingsngewthuh jingroi kyrhai/ Bad jingieit ha ngi la buh/ Kumta jingjanai ngin poi/Ka jinghun ha U ngin ioh/ Ha jingieid junom ngin roi/ Ngin im suk ha U baroh/.)

Hymn number 70 10 when translated says /Sing sweet praise for God/ Spirit filled with joy/ We only trust his benevolence / That flows and fill forever / In his benevolent, / We live and were blessed/ Only he can quench the thirst/ Of a dry and eager 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/. (Rwai iaroh thiang I’U Blei/ Da ka mynsiem ba thesei/ Ngi shaniah tang ha jingisnei/ Jong u ba tuid bashlei/ Ha jingisnei jong U/ Ngi ioh im ioh kyrkhu/ Tang Ma U hi ba lah ban pynjah sliang/ Ia mynsiem ngi ba rkhiang/ Kum U Blei ym don shuh/ Ha bneng ha khyndew ruh/ Ba dap da jingieit jingmap-ei/ Ia ngi ban ai bashlei/ To ngin rwai ha U Trai/ Da dem khohsiew duwai/ Mynsiem jong ngi kin ioh jingshai/ Bad jingsuk hun janai/.)

In the stanza 1 of hymn number 137 11 he says, /Oh God who is eternally wise / Creator and everlasting provider/ Heaven and earth cannot/ encompass all your riches/. (Ko Blei ba stad bymjukut/ Nongthaw, Nongai bym jukut/ Ki bneng bad pyrthei kim lah/ Ban kynthup jong phi ka spah/)

The two only original readings H.K. Singh wrote are reading number 10 and 11 in the Khasi Unitarian Hymnbook 12, both these reading were dated 1891 and reading number 10 is another piece that describes his concept of God. “…who is our creator and our foundation and sources of everything else; Who is eternal, Everlasting, Perfect in all respect, Who love us most, Who is eternally good, the Wisest, who is presence around us and inside us and who pervades everywhere and permeates in everything”. (… Uba long U Nongthaw bad Tynrai jong ngi bad jong kiei kiei baroh; U Bymjukut, U Baiaineh, U Bajanai ha kiei kiei baroh; U Baieijtam, U Babhatam, U Bastadtam, U Badap hapoh bad habar jong ngi, ha kylleng bad ha kiei kiei baroh.)

Two Khasi stalwart Radhon Singh Berry and Job Solomon were contemporary of HK Singh. They were also known for their contribution to the literary world of the nascent Khasi language. RS Berry and Job Solomon had also immensely contributed to the growth of the Unitarian movement by composing hymns for the Church. Radhon Singh Berry of Seng Khasi who composed more than 30 hymns in the Unitarian hymnbook later became Unitarian and Job Solomon remained in his faith till he breathes 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 13, 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/. The Khasi version says: (Une Um long U Blei nongwei/ U Blei la jong U dei/ U ba thaw ia phi ka long briew/ Mynta U wan kyrsiew/) Then Job Solomon in the hymn number 6 14 he again stress on the idea in the stanza 5 which says, /This is our God/ God of our ancestors too/ God of the Pnars and the Khasi/ He is also Lord of the Lords/. ( Une U long U Blei jong ngi/ Blei ruh ki Ba-hyndai/ U Blei ki Pnar bad ki Khasi/ Uba U Trai ki trai/).

The concept of God in the Khasi Unitarian context is a unique concept of a Universal and formless God, it 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 it sprang up from its own soil.

H.K. Singh has to his credit composed 63 hymns in the Khasi hymn book of the Unitarian Union North East India. This is by no mean small feat 15. H.K.Singh’s contribution which the Khasi literary world failed to notice is that, apart from composing the 63 hymns, translating several English hymns and responsive readings in the Khasi hymn book of the Unitarian Church. H.K. Singh has also served as a member of the committee along with his brother Nissor Singh to co-produce the first English Khasi dictionary 16. Later along with Babu Jeebon Roy, he helped R.S. Berry in bring-out the famous book on Khasi Etiquette 17. Again H.K. Singh major contributions are the hymns he composed; the hymns are also illustration of his thoughts and philosophy on various aspects.

H.K. Singh is vehemently against superstitious belief which was prevalent among the native then. He was against the belief in ghosts and nature deities like the gods of rivers and mountains. The hymns he composed which illustrate this are the second stanza of hymn number 5, paragraphs 3 of hymn no 7 and paragraphs 1 of hymn no 35 18. Stanza 2 of hymn number 5 19, says; /We are joyful to preach the holy church of God/ It is the power that liberate us from worship ghost and demons/. (Ngi sngewbha ban ialap ia ka/Dhorom bakhuid U Blei/ ka long ka bor ban pynduh ia/ jingmane ksuid ne khrei/). In the stanza three of the hymn number 7 20, H.K.Singh says /False worshiping and superstition/God, bring all that to an end/ (Jingmane bieit bad jingngeit bieit/ Baroh pyndam a Blei/.) Lastly in the first stanza of the hymn number 35 21 he said, /Thou has liberate us from darkness/ we thank thee Lord/ from the bondage of superstitious belief/ we thank thee Lord/ from the demons of the houses and the hills/ we thank thee Lord. (Phi la pynlait na jingdum/ ngi ainguh Trai/ Na ka jingngeit beit bakhum/ ngi ainguh Trai/ na ki suid iing bad suid lum/ ngi ainguh Trai/.)

It may be mentioned that in the Khasi Jaintia thoughts and understanding; there is only one word for the two English words the spirit and the soul -“ka mynsiem.” So when one says “Mynsiem” it could either mean the soul or the spirit. To the Khasi Pnar the human soul is the same with the all-pervading spirit. The Khasi does not differentiate between the two. To the Khasi, ‘ka mynsiem’ is that which connects one soul to another and that which encompass the entire universe and also that which transcend all creation. The universe and the entire creation is link by the spirit or filled with the spirit. H.K. Singh’s concept of the everlasting live of the soul also bears the truth that his thought was inspired by the indigenous Khasi thoughts and philosophy of life after death. The Khasi concept of life after death is that the soul departed from the body will go eat bettlenuts in the corridor of God’s house, so traditionally the Khasi too belief that the soul lives eternally. The immortality of the soul also prove that spirit even transcends the realm of mortality. The Khasi Pnar believe that during conception, the mother conceive only the body that which is mortal, the soul or the spirit was divinely instilled in the body in the womb. The Khasi Unitarians belief that the spirit in the human body which was divinely placed in the mother’s womb lives and grows in the human body and on its death return back to God who is the everlasting source of all spirits. 22

Salvation to the Khasis is by deeds and character. The Khasis lay great emphasis on the other cardinal principle of life which is known as ‘Kamai ia ka hok’ to earn righteousness. In the Khasi way of life, one’s entire life is governed by this principle alone. There are two schools of thoughts with regard to salvation, one is of the opinion that he who does not earn righteousness in his life will go to the nurok ka ksew, or the Khasi hell, and the other are of the opinion that whatever wrong one does in his life will befall on his own descendant. One who lives in the path of righteousness shall go to eat bettlenuts in the corridor of the God’s dwelling. In the Christian context it is the challenge that Jesus calls upon everyone to bear one’s own cross and to do the will of God. The Unitarian also shares a similar belief that salvation is by one’s own deeds and character and not by faith alone. 23 Stanza 2 of hymn number 277 24 says: /He who have given one’s soul/ To serve the Lord ceaselessly/ Those who have spend their lives/ To help fellow human without regret/ Blessings they will receive/ Before the Lord of honour/. (Kiba la aiti la mynsiem/ Ban shakri i’U Trai khlem pud/ Kiba la pynlut la jingim/ Ban iarap briew khlem bynnud/ Jingkyrkhu katno kin ioh/ Ha khmat Trai ka burom/). The last four lines of the last paragraph of this same hymn says: /While living in this world/ How we may serve/ The Lord God/ The keeper of our soul/. (Katba dang im ha pyrthei/ Katno dei ngin iai shakri/ Ia U Trai Kynrad U Blei/ Ba ri ia mynsiem jong ngi/).

His idea of after life is that the spirit departed will return to the Kingdom of the Spirit. There is no concept of the saved and the damned, hence salvation is universal according to HK Singh’s thoughts and philosophy. One can conclude that HK Singh’s thoughts and philosophy are original and though he started Unitarianism in the region he did not merely copy the theology of other Unitarian groups in different parts of the World; but rather developed his own understanding of it and propagate the same among his folks.

Hymn number 1 25 which is the statement of faith of the Unitarians in the hills is a testimony of his belief in immortality or the everlasting life of the spirit. Stanza number 4 of the hymn says: /God has created us to be immortal/to have an everlasting life and to grow forever/ (U Blei ula thaw ban ym iap shuh/ hynrei ban im junom bad nangiairoi ruh/) This also resembles the Khasi understanding of the soul and the body which is like a bird and the cage.

H.K.Singh concept of life after death is that the spirit departed from the soul will journey to the Kingdom of the Spirits. He described the Kingdom of the Spirit in the hymn number 250 26 and if we would freely translate the stanza number 2 of the hymn it would thus read: “We cannot compare the Kingdom of the spirit with this earthly shelter.” / If for this earthly body/ God has provided so much/ which will be buried under the ground/ tomorrow or in the future/ so much so the Kingdom of the Spirit/. (Haba ia ka met khyndew/ U Blei u ai katne/ Kaban leit shapoh ramew/ Lashai la shisngi ne/).

In the third stanza of the same hymn, the poet sings: /In the Kingdom of the Spirit/ there will be no more trouble/ There are only wellsprings of life/which surge eternally/ (Hangta ha Ri ka Mynsiem/ Ym don jingjynjar shuh/ don ki um ka jingpynim/ Kiba kyrsoi khlem duh/) Further more in the next stanza of the hymn he says / In the land of the Spirit/ In love we will grow forever/ (Hangta ha ri ka mynsiem/ha ieit ngin roi junom/) The last two lines of the last stanza of this hymn, he said: /Those who have departed before us/ We will meet again in joy/we will be cleansed and continue to love/ we will live in perfect peace/ (Kiba laleit myshuwa/ ngin ia shem lang kyrhai/ ngin nangkhuid nangieid hangta/ ngin ia im suk janai/).

In conclusion, this paper deals only on the three subjects that manifest in H.K. Singh’s hymns. Other than his concept of God and after life and his disagreement with superstitions which is prevalent in his contemporary society, his other hymns deal with many other subjects. From the above deliberation; we can conclude that HK Singh by blending the essence of the two faith traditions he was then exposed to, was able to start his own religion. He is indeed in his own right a religious reformer par excellence. It was also to his advantage that the new religion he started is liberal in its outlook and approach; hence it is open to accommodate new thoughts and philosophy. Being a founder of a liberal religion, HK Singh understood that it is only natural for the religion to adopt and absorb all the good thoughts and teachings from other traditions. Before any religious tradition even thinks of the idea of ‘Inculturation,’ he has already done it, In fact ‘Inculturation,’ is only natural for a progressive church like Unitarian. In his efforts to maintain the liberal outlook of the church he coined the motto “To Nangroi” which literarily translates to ‘keep on progressing’ that the church is not to remain idle but to move on with the changing times.

Reference :

1. Syiem R.S., Ka Jingim u Nissor Singh Lyngdoh Nongbri, Ka Thiar ki Nongthoh Khasi.

2. Singh H.K., to Jabez T. Sunderland, in the Unitarian, April 1891, p 172,

3. Mohrmen H.H. http://hhmohrmen.blogspot.com/2009/10/concept-of-god-in-khasi-unitarian_27.html

4. Singh H.K., Ki Jor Tynrai ka Niam U Blei, Hymn Book of the Unitarian Union North East India. 1982 edition p.1

5. Mohrmen H.H., http://hhmohrmen.blogspot.com/2009/10/concept-of-god-in-khasi-unitarian_27.html

6. Singh H.K. To Rwai ia U Blei, Hymn Book of the Unitarian Union North East India, 1982 edition p. 51-52

7. Singh H.K. Uwei U Blei, Kawei ka Niam, Hymn Book of the Unitarian Union North East India, 1982 edition p. 4

8. Singh H.K., Rwai ia ka Niam U Blei, Hymn Book of the Unitarian Union North East India, 1982 edition p. 19

9. Singh H.K., Ki Jingai U Blei ia ngi, Hymn Book of the Unitarian Union North East India, 1982 edition p.50

10. Singh H.K., Rwai iaroh thiang ia U Blei, Hymn Book of the Unitarian Union North East India, 1982 edition p. 59-60.

11. Singh H.K., Ka jingshlei ka jingaiei U Blei Hymn Book of the Unitarian Union North East India, 1982 edition p. 119-120

12. Jingpule 10 bad 11, Hymn Book of the Unitarian Union North East India, 1982 edition p. 5-6.

13. Berry R.S., Ka Jingkhot sha Jingiaseng, Hymn Book of the Unitarian Union North East India, 1982 edition p. 37

14. Solomon J., Ha ri lum jong ngi la nangroi, Hymn Book of the Unitarian Union North East India, 1982 edition p.5.

15. Mohrmen H.H, Hajom Kissor Singh: U Riewkhraw ba ka jaitbynriew ka leh klet, Mawphor September 15, 2007.

16. Singh Nissor., Preface of the Dictionary

17. Berry R.S., Ka Jingsneng Tymmen, Ka Lamphrang December 1902.

18. Mohrmen H.H, Hajom Kissor Singh: U Riewkhraw ba ka jaitbynriew ka leh klet, Mawphor September 15, 2007.

19. Singh H.K., Uwei U Blei, Kawei ka Niam, Hymn Book of the Unitarian Union North East India, 1982 edition p. 4.

20. Singh H.K., Ka Jingrwai Anniveersary, Hymn Book of the Unitarian Union North East India, 1982 edition p. 7

21. Singh H.K., Ai nguh ba la ioh lait, Hymn Book of the Unitarian Union North East India, 1982 edition p. 30.

22. Mohrmen H.H. http://hhmohrmen.blogspot.com/2010/09/core-belief-of-unitarians-in-khasi-and.html

23. Ibid.

24. Singh H.K., Ka jingleitnoh ki baieit ia U Blei, Hymn Book of the Unitarian Union North East India, 1982 edition p. 237-238.

25. Singh H.K., Ki Jor Tynrai ka Niam U Blei, Hymn Book of the Unitarian Union North East India, 1982 edition p.1

26. Singh H.K., Ka ri ka Mynsiem, Hymn Book of the Unitarian Union North East India, 1982 edition p 216-217.

Sad State of Unitarian Church Kyllapamti

This is a Unitarian Church

Sad State of Unitarian Church Kyllapamti

Dear UUNEI members and friends,

I feel sad and pity to see that our church at Kyllapamti is like a cowshed (see pictures attached) though it was founded more than a decade ago. I have visited this church twice from the date I took charge as a minister for the Ri Bhoi Circle which have ten congregations along with many scattered unitarian individuals. There are eight families in this particular church with about 40 members including the adults and children. The Unitarian School which was just started there had faced a problem due to unavailability of a qualified teacher. The church also faced many problems due to illiterate leaders. The women who knew how to read and write are busy with their children. Therefore, regular worship service for them is very hard.

Fortunately, Mr. Joshua Mynsong, our Church Secretary from Khyndewso Unitarian Church, on the 14^th November 2010, which is about 1 hour walk from Kyllapamti, agreed and accepted to visit this church at least once a month so as to enable them to have a regular service and also to guide them how to conduct the service whenever he is not around. I think some sort of recognition, in any form, from the UUNEI Office is needed to inspire and encourage him for the passion and determination he had made for our church at Kyllapamti and also Khyndewso.

Is there anybody from any church of ours here or my friends from abroad who are ready to volunteer and pay a visit to our fellow Unitarians at Kyllapamti, Laitsyiar, Umru, 18-Mer, Umtyrnga, Pahamrioh, Nongtarian, and Klew to bridge our Unitarian movement? These congregations are small and remote. These congregations are in need of so much inspirations, guidance and a feeling of belongingness among us. As a minister in-charge of many churches i cannot meet them very often as i have to move to all these congregations in a specified time. Thus, I would really appreciate if any one comes forward with a commitment to pay a visit and i will surely chalk out the program together. You can write to me at nsuting@gmail.com, or call me at 98634-96564 anytime.

I will leave all these in God's guidance and blessing, for I know without His Vision, I am nowhere and my work is useless.

With love and regards to you all,

Nangroi Suting

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.