Lamine Yamal and the War Jaiñtia Patronymic Tradition

Now that the 2026 World Cup is over and the media spotlight has shifted elsewhere, there are a few things about this World Cup that stands out, especially for the people of Meghalaya.

While the tournament was going on, a meme of Lamine Yamal was shared in one of a popular War Jaiñtia WhatsApp groups. Not surprisingly, it was an artificial intelligence generated image showing Lamine dressed in traditional War Jaiñtia attire. At the bottom was a statement claiming that he was the son of a War father.

They actually have a point. The claim is based on an old War Jaiñtia naming tradition in which the eldest child of a family is named after the father's clan. This explains names such as Tariang because the father belongs to the Tariang clan, Chen from Pohchen, Lah from Khonglah, Chiang from Myrchiang, Du from Padu, Bareh from Bareh, and Min from Lamin. The meme therefore jokingly suggested that the Spanish football star was named Lamine because his father belonged to the Lamin clan. Jokes apart, there is more to this than humour, and it deserves a closer examination.

For many years I did not know that there was a specific term for this naming tradition. I first wrote about it simply out of curiosity because I wanted to share this unique custom with the wider world. It was only later that I came across an academic paper which cited an article I had written in The Shillong Times many years ago about this unique War Jaiñtia tradition of naming children after their father's clan.

The article discussed the practice of naming a child after the father's clan, or by using one syllable from the father's clan name. It was once a widespread custom among the War Jaiñtia people. It was through a paper by Risa Hilari Wahlang of the Department of History, University of Delhi, titled A Curious Case of Patronymic Tradition in a Matrilineal Society: A Case Study of Nongtalang, Meghalaya, published in the IOSR Journal of Humanities and Social Science, Volume 28, Issue 7, Series 2, in July 2023 that I realised this tradition had a recognised academic name.

I am very happy that one of my articles became the basis for a research topic pursued by a young scholar. Later I also discovered that this was not the only academic paper that cited my articles published in The Shillong Times. There are also other papers which cited my article and that gives me immense satisfaction and inspires me to continue writing about our culture and traditions.

 

I am no hero, I don’t wear cape

 

At some point of time,

I may have tried to do good to others,

But I am not a hero.

In my own small way,

I may in the past,

Have tried to help someone,

But that’s no big deal.

As time pass,

I too change,

I am no longer

The same man I used to be.

If in the past,

I have been able to give more time to serve others,

I am sorry I have to let you down now.

So please don’t expect me to be the same,

For I too, change,

Because I am just a human.

If in the past I have been able to give more time for others,

But I now realized I need more time for myself.

I realized I have neglected myself in the past,

But self-care is my top priority now.

I now realized I can’t do what I used to do,

Because I am no longer the same person I used to be.

So, please don’t expect me to be everything I used to be,

I am no hero, I don’t wear cape.

 

 

 

Nga don ka shithi  ieihnoh kam (resignation letter) kaba nga la pynkhreh la slem, hynrei nga khlem phah ïa ka sha u President ka SURE. Nga pyrkhat kan jia aïu lada ki funders ne ki department ba support ïa ngi kin pyrkhat lada ki tip ba nga ieihnoh kam na ka SURE. Nga pyrkhat kan jia aiu ïa ki samla kiba ïohkam na kiba bun ki project ka SURE lada nga resign.

Ka daw ba nga pyrkhat ban resign ka dei namar ka jingbunkam jong nga hi. Kane ka project kaba nga trei kala shim shibun ka por jong nga bad namar kata ki don bun ki khep kiba ki kam ba ïa dei bad ka SURE ki sahteng noh. Nga lah ban ong ba nga la tlot bha ban trei bad ka jingpynlut por jong nga hapoh ka SURE kam dei shuh kumba long ha ki snem kiba la leit noh. Dei na kata ka daw nga pyrkhat ba kan bha ïa nga ba ngan ieihnoh kam noh na ka SURE.

Ka daw kaba ar kaba pyntlot ïa nga ka dei ka jingtreikam jong ka Board, la bun tylli ki bnai ngim ju ïoh Board meeting shuh bad kane ka pynpyrkhat ïa nga haduh katno ngi shim khia ïa ki kam jong ka SURE. Kane kam dei ka rukom kaba nga kwah ban ka SURE kan treikam, namar ka SURE kam dei ka kam shimet jong nga.

Kaba nga sngewsih eh ka dei ka jingbym don ka jingsngewlong trai (ownership) ïa ka SURE wat na ki samla kiba trei ha ka SURE kiba long ki trai balang. Ngi la ïa rai ban ïa kynduh shisien shi bnai ban ïa kren ïa ki kam kiba ïa dei bad ka SURE, hynrei kata kam shym la urlong satia. Nga la tyrwa ruh ban ai jinghikai ïa ki samla ba kin nang kumno ban batai (articulate) sha kiwei shaphang ka Balang bad ka jingngeit jong ngi, ïa kata lei ym don ba patiaw hi. Nga insynei ba ki samla ne wat ki rangbah bad nongïalam jong ka Balang ruh kim nang ban batai shaphang la ka jong ka jingngeit. Haba ki briew ki kylli kumno phi ngeit? Kaba jrong eh ba ngin lah ban jubab ka lai ne saw laiñ.

Mynta nga don ha ka dum buit, ngan leh kumno? Ïalade nga la hun ka mynsiem ba katba nga lah synei hala i jong i bor barit nga la shakri ïa ka Balang bad ïa ka imlang ka sahlang, hynrei ngam kwah pat ba ka SURE kan kut noh hadien jong nga. Ha kane ka pyrthei ba jyngjar ban ïoh kam nga sngewkmen ba ka SURE kala lah ban ai jingkyrshan khyndiat ïa ki samla ba ïoh kam na ka. Hynrei haba nga bishar pat ïa ka jinglong jingman jon ka seng mynta nga duh mynsiem bha.

Nga ieih ha phi ki Board Member bad ki Staffs ba dei napoh balang ban pyrkhat bad rai, lehse kan sa don ka por ba nga ruh nga ong ngam lah shuh, ngan ieihnoh shisyndon.

Khublei.   

 

 

 

 

 

 

The CM's Silence on Nongkhlieh Speaks Volumes

While we appreciate the government's stand on uranium mining in the state, we wonder why the Chief Minister is silent on the issue of setting up a cement plant in the Nongkhlieh area. The importance of the Shnongrim Ridge in the cave history of the state has been well documented and widely highlighted. The government therefore cannot feign ignorance about the significant findings in the network of caves along the Shnongrim Ridge.

Caves That Has Become History

Limestone mining, especially where cement plants are involved, is a quick way to destroy a forest and the cave system beneath it. Take the example of Krem Kotsati Umlawan in Lumshnong village, measuring 21,530 metres. After cement plants were allowed to operate in the Narpuh area, it is no longer safe to even enter the cave. With rampant limestone mining in the area, which also relies on explosives, the cave has effectively been destroyed. It may not be wrong to say that Krem Kotsati Umlawan is now becoming part of history.

Another cave that has been affected by the now-decommissioned Cherra Cement Company is the Mawkhyrdop/Mawmluh Cave; where some of its tunnels have been blasted open (Tringham, 2012). The cave is located near Cherrapunji itself. In just a few decades, since cement plants started operating in the state, we have already lost some of our most valuable caves.

Nongkhlieh Is Going the Narpuh Way

I was in the Nongkhlieh area a few months back, and when I visited a nearby village, I was shocked to learn that the Dorbar Chnong of Tongseng Nongkhlieh village has also issued a No Objection Certificate for another cement company to set up shop in the area. There is already an existing Jaiñtia Cement Ltd. located at Latyrke, a village on the way to Nongkhlieh Eleka and the Saipung area. The question is: what will happen if the government allows these two more plants to start operating at Nongkhlieh?

Does the Chief Minister realize that permitting one cement plant to operate in the area is like opening Pandora's Box, one that will lead to another, and another, and ultimately destroy the entire region?

Narpuh, Nongtalang, and Now Nongkhlieh

Nongtalang and Shella extracted limestone for export to Bangladesh, and the people of Nongtalang do not seem to have benefited economically from the trade. The extraction came at the cost of the environment and may also be a cause of the diminishing rainfall in the Jaiñtia Hills. The reason is that the Nongtalang Amlarem Syndai range was the first major obstruction to the rain-laden monsoon winds arriving from the Bay of Bengal before they proceeded to the Jaiñtia Plateau. Now that limestone mining has stripped away the hills in Nongtalang, it has almost certainly affected rainfall patterns across the Jaiñtia Hills.

The Narpuh area already has ten cement plants, and there is Jaiñtia Cement under Eleka Sutnga. How

many more cement plants does the government need? The most pertinent question is this: despite East Jaiñtia Hills having eleven cement plants, the district's economy is still not improving as expected. One would have thought that cement projects would help support the economy of this mineral-rich district, especially after the coal mining ban of 2014. The question is: do cement plants actually help improve the local economy? The answer is clearly no.

Lafarge Abandoned Its Nongkhlieh Plan

In 2010, Lafarge planned to establish a mega cement plant at Shnongrim capable of producing one million metric tonnes of cement a year. Along with local people, we protested against the plan, and the company abandoned the idea. At one point in time, an executive from the company even called me, trying to arrange a meeting with them, to which I politely excused myself because I did not think it was right for us to meet. I also recall receiving an email from a person in France. I responded to all the queries in the email but did nothing beyond that. We were, however, left bewildered because we did not know why Lafarge had so suddenly and easily decided to abandon its mission.

It was only when I read the book published by Thomas Arbenz for the Abode of Clouds Project in 2012 that it dawned on me why the company had called off the mission. Dr. Mark E. Tringham, PhD, FGS, UK Chartered Geologist, explained why the company backed out. Writing in Cave Pearls of Meghalaya (A Cave Inventory Covering the Jaiñtia Hills, Meghalaya, India, Volume 1: Pala Range and Kopili Valley), Dr. Tringham described how a Lafarge delegation visited the Caving in the Abode of Clouds Expedition on Shnongrim Ridge. After learning that the area held some of India's most spectacular caves, including Krem Liat Prah, India's longest cave, the company chose to abandon its large-scale cement project, even though some of the land had already been purchased (Tringham, 2012).

The question the government needs to ask itself is this: what makes Nongkhlieh so special that even a multinational company decided to step back and leave nature alone? Can we expect the NPP-led government to at least try to understand why Lafarge thought that protecting the area was more important than the profit it could earn from the project? On the contrary, why is the NPP so determined to let a cement plant set up shop there?

What Lafarge Understood

The incident taught me one of the most valuable lessons of my life: that a multinational company, at least in this case, still respected the sentiments of the local people and demonstrated a sense of ethics in the way it conducted its business. Credit should be given where credit is due. In this instance, the company allowed its moral compass to guide its decision. Unlike some Indian cement companies, whose only objective seems to be profiteering, with little regard for either the environment or the people who call these hills home.

I used to share the Nongkhlieh story of 2010 every now and then as an example of how a community can decide its own fate. But now I have to add another chapter to that story, the story of a company that considered nature important enough to abandon its mission despite spending money lobbying the government, engaging the public and even purchasing land. It was an instance where a company believed that leaving nature untouched was far more valuable than the profit it could generate from operating a business. It is perhaps the first time that we have witnessed a company declaring that green is not only the colour of money, but also the colour of nature. Now, what does this story tell us about our government?

The Legacy the NPP Will Leave Behind

The Congress Party was blamed for the mushrooming of cement plants in the Narpuh area because it was during its rule, both in the state and at the Jaiñtia Hills Autonomous District Council, that these companies received permission to operate through a single-window policy. The condition of the villages where the cement plants are located is for everyone to see: locals have lost ownership of their land, and their environment is polluted.

Is history about to repeat itself now that the NPP leads both the state government and the JHADC by opening the same Pandora's Box for Nongkhlieh? On the other hand, the question also arises: why is there no interest in starting a cement plant in the Garo Hills despite the region having large limestone reserves?

When CM’s Silence Is Deafening

Past experience tells us that whenever the Chief Minister stays silent, companies win the tussle. Time and again, public opinion has been ignored in favour of corporate interests. On 20 March 2019, despite public protests against the public hearing conducted by the Meghalaya State Pollution Control Board and the Deputy Commissioner of East Jaiñtia Hills for the expansion of Star Cement's limestone mining, the project was given the green light. Again, on 24 August 2023, despite protests against the public hearing held at Thangskai village to discuss the expansion of M/s Meghalaya Cement Ltd. (Topcem) from 2,600 tonnes per day (TPD) to 4,500 TPD, permission was granted.

Now, despite widespread opposition to the proposed cement plant in Nongkhlieh Eleka, the response from Conrad Sangma has been deafening silence. Does Conrad K. Sangma want to be remembered as the Chief Minister under whose watch the cave system of Nongkhlieh was destroyed? Is he really prepared to let India's longest cave be sacrificed?

The answer lies with the Chief Minister himself because, under the single-window policy, the buck stops on his table. Will he take a leaf out of Lafarge's book and declare Nongkhlieh a protected area once and for all, or will he open the floodgates and allow Nongkhlieh to suffer the same fate as Narpuh?

Link of a video https://www.youtube.com/watch?v=oNjLn-_MU18 

2026: The Most Controversial World Cup

This isn't the first time controversy has consumed FIFA. Some will remember July 20, 2015, when FIFA president Sepp Blatter arrived at the organization's Zurich headquarters for his first major press conference since announcing plans to leave office. FIFA was then in the grip of an international corruption crisis: less than two months earlier, Swiss authorities had arrested seven senior football officials after the United States charged multiple figures across the sport with racketeering, fraud, and bribery.

Before Blatter could begin speaking, British comedian Simon Brodkin approached the stage in character as "Jason Bent," placed banknotes in front of Blatter, and announced the money was for North Korea's bid to host the 2026 World Cup. As security removed him, he threw the remaining bills over Blatter's head, leaving the FIFA president standing amid a shower of cash before the stage had to be cleared.

The stunt turned FIFA's central scandal into a literal image: football's most powerful administrator buried in money. Blatter returned to announce FIFA would elect his successor in February 2016, but the crisis engulfing the organization didn't end there. Brodkin was later charged by Swiss police after FIFA filed a complaint, while the corruption investigations that inspired his protest continued dismantling the governing structure Blatter had led for 17 years.

But Gianni Infantino, full name Giovanni Vincenzo Infantino, has taken FIFA to a new level of controversy. The Swiss football administrator has served as FIFA president for roughly a decade, after serving as UEFA Secretary General from 2009 to 2016, where he oversaw the organization's tournament expansion. He has also been an IOC member since 2020. As FIFA president, Infantino has overseen three World Cups: Russia 2018, Qatar 2022, and the ongoing 2026 tournament across the US, Mexico, and Canada.

The Peace Prize

Infantino's first major controversy of this cycle came on December 5, 2025, when he presented U.S. President Donald Trump with the inaugural "FIFA Peace Prize" at the Kennedy Center in Washington, D.C., moments before the official draw for the 2026 World Cup, a tournament featuring 48 nations. The award, a newly created honor including a gold trophy, medal, and certificate, recognized what FIFA called Trump's "exceptional and extraordinary actions to promote peace and unity." Infantino told Trump, "This is your prize, this is your peace prize." Trump called it "one of the great honors of my life."

The award drew swift, sharp criticism. Watchdog group FairSquare, joined by European politicians and Human Rights Watch, filed an ethics complaint with FIFA, arguing that handing a political leader an award for "peace and unity" was itself a breach of the organization's supposed neutrality. Critics also noted that neither the FIFA Council nor its vice presidents were consulted on how the winner was chosen. FIFA has never explained its selection process.

The Balogun Suspension

The second controversy centers on U.S. forward Folarin Balogun. In the Round of 32, Balogun received a straight red card for a foul on Bosnia and Herzegovina's Tarik Muharemovic, a sanction that automatically carries a one match suspension under FIFA's disciplinary rules and cannot normally be appealed.

Days later, FIFA reversed course, posting a brief, unexplained statement suspending the automatic ban for a one year probationary period and clearing Balogun to play against Belgium in the Round of 16. Trump publicly said he'd called Infantino to ask for the case to be reviewed. Reporting has since indicated that the reversal wasn't even a decision by the full disciplinary committee; a single FIFA official reportedly made the call alone, without input from the other members of the committee.

Balogun started against Belgium; the U.S. lost 4 to 1 and was eliminated. Infantino has denied any interference, saying in a statement that FIFA's "judicial bodies act independently" and "decide cases based on the applicable regulations and the specific facts before them." FairSquare has since asked the IOC, of which Infantino is a member, to investigate whether he broke rules on political neutrality, citing the Balogun case alongside his public support for Trump's Nobel Peace Prize bid and his role in creating the Peace Prize itself.

Between a peace prize handed to a sitting president with no transparent selection process, and a suspension reversal that reportedly bypassed FIFA's own disciplinary committee, these two episodes are enough on their own to sour me on this World Cup.

Re-living death twice over

Different cultures have their tradition of how they perform the last rites of the deceased member of the community. In the Hynñew Trep society, too, different sub-tribes have their rites of passage and these could vary from one place to another. People have their way of disposing of the body of the dead, some cremated their dead while others bury them, but when it comes to the culture related to the dead, the people in the Khasi Jañtia hills follow a tradition that is unique to the area.

An opportunity to strengthen the family bond

Amongst the people in the Khasi and Jañtia region, the demise of a person is not only considered a very unfortunate incident, but it is also an opportunity for the near and dear ones and the community to extend their moral and physical support to the bereaved family. Bereavement is an occasion for family and friends to show solidarity with the family and most importantly it demonstrates the continuation of the underlining value system of the common good or well-being of all. Perhaps our society is the only society where when a person died, the body is kept lying in state for two days and the reason is to enable family members and friends to pay their last respect to the departed soul. 

The passing away of a member of the family is a special time and friends and relatives must visit the bereaved family. It is about reinvigorating the relationship of the ‘kur the kha’ family both from the mother's and the father's side. It is also a time for the ‘Paramarjan marpa’ friends and neighbours to strengthen their bond of friendship by sharing their time and resources in sympathy for the bereaved family.    

The death of any member of the community is being shared and respected by society and in fact, the deceased person received much more hounour on one’s demise than while one is still alive. Perhaps there is no other community that gives more honour to the deceased person than the tribal society. Therefore irrespective of how one lives, it is an honour to die in a tribal society. The honour given to the dead is one aspect of the society which is unique but it is also about revitalizing both the family and the community’s relationship. It is an example that demonstrated the relationship in which not only the family but even the community share and care for each other. 

In the Hynñew Trep culture, at the center of all the practice relating to the demised of the person is the important principle of the common good. It is the value which believes in the well-being of one is good for everybody which is an intrinsic part of the culture of the people. 

The last rite is not the end 

The last rite of a person is as much about the deceased person, as it is a special occasion for the kith and kin that are still alive. When somebody died in the family, all the kith and kin must be informed not only that they can pay their last respect to the departed soul, but it can also be an opportunity to rekindle the relationship. The visit during bereavement is also an opportunity to introduce relatives to one another. In the Khasi Pnar tradition, the last rite of a person is more than just an occasion for sending off the dead person to the next life. The last rites of a person also comprise of ritual ‘ka siang ka pha or the siang ka phur’ which is an offering of food to the departed members of the family who dwells in the realm of the spirit. In Jañtia Hills in some cases, the last rites of the deceased do not end with the person being cremated. The final rite of the deceased person is complete and the departed soul can finally rest in peace only when all the rituals are completed. 

Cremation is not the end of a person’s last rites 

Traditional cremation is done in a special way that ensures that the charred bones of the deceased person remain and the same are to be collected for keeping in the clan’s ossuary. In the Pnar and War cremation practices, care is taken that not everything turns to ashes since the charred bones are to be kept in the ossuary. Amongst the Pnar there is the tradition called ‘rah chyieñ or booh chyieñ’ and amongst the War Jañtia, it is called ‘lum shyiang’ a tradition in which the charred bones of the dead person are kept in the clan’s ossuary. The final rite of the deceased is completed only when the charred bones are finally laid to rest in the clan’s ossuary. 

Defiling nature is a taboo

In the Hynñew Trep traditional belief system, the hills, the forest, and the rivers are not just part of nature, but they are deities that people pay obeisance to. People seldom bury but rather cremated their dead because they believe that burying the dead is defiling nature which is the dwelling place of the nature god. ‘Ki rynkaw ki basa’ are not only important deities in the Hynñew Trep people’s pantheon of gods but they are also territorial deities. The ‘ryngkaw and the basa’ keep and look after their domain and care for those who live within their domain. A person or a family is always connected to their respective ‘ryngkaw’ or the deity whose realm is the place from where the clan originated. 

People also avoid carrying the dead bodies from one place to another or crossing the realm of one deity to another because this amount to defiling the sanctity of the ‘ryngkaw’. If defiling the sanctity of the ‘ryngkaw’ is unavoidable and the body has to be carried across, the ‘ryngkaw’ has to be appeased later. Hence people always carry the charred bones instead which is not the same as carrying a dead body. Family preferred to be cremated their relative at the place they died and instead carry the charred bones later to the clan’s ossuary which is located within the domain of their respective 'ryngkaw.' 

Therefore when a person died in far of places or in the ‘ryngkaw para’ or the domain of foreign ‘ryngkaw’, their body or at least their charred bones have to be taken to the ossuary located within the realm of their ‘ryngkaw’ of origin. The charred bones have to be taken to the realm of their deities or the ‘ryngkaw’ they belong to. The final rest of the person has to be under the realm of the deities to which they originally belong.  

When cremation is performed twice 

The traditional practice in the War Jaiñtia area which is different even from the rites practiced in the other places is the practice when the dead is cremated twice. The last rite of a person is re-enacted and the cremation was performed again after the real cremation was done a year ago. In the ‘rah chyieñ’ amongst the Pnar although it is only the charred bones that are being carried and kept lying in state at the respective family’s ‘ïung blai’, the custom and mode are somber similar to when the dead body is present. 

‘Rah chyieñ or lum shyiang’ is always performed a year after the real cremation happened, but unlike the ‘rah chyieñ’ of the Pnar in the tradition followed by residents of Nongtalang the entire cremation ceremony was carried out. As always real cremation was conducted immediately after the demised of the person but because it was done in the domain of the foreign ‘ryngkaw para’ it was conducted without proper rituals. A year later even in the absence of the dead body, a ‘krong’ was made and the same was carried to the cremation ground and friends and family marched in a procession similar to when the real cremation happens. At the cremation ground even if there is no dead body, all the rituals due for a dead person are performed and after all the rituals are performed the charred bones are kept in the ossuary and a standing is erected in the case of a male and a flat stone is laid in the case of a female person. Although there is no dead body because the deceased was cremated a year ago, or even if the ceremony is performed a year or more after the person’s demised, the cremation is conducted as if it is a real cremation. 

Perhaps it is the only place where the cremation ceremony of a person is performed twice one immediately after the person dies and another a year later in a tradition called ‘tai shyiang’.  

 

Understanding the Lives of Visually Impaired Persons

Despite December 3 being celebrated as the International Day for Persons with Disabilities, this section of the population continues to be the most neglected in society. They do not always appear on the radar screen of any government scheme and are overlooked even by the public. The Society of Urban and Rural Empowerment (SURE), taking advantage of the Meghalaya State Skill Development Society training programme, planned training for the visually impaired section of society. While planning the training, we thought it would be a typical training, and we never expected that we would learn so much from them. The training was a great learning experience for me personally and for the staff of the organization in general.

"The Blind Lead the Blind"

It was a significant milestone in the annals of the NGO SURE as it embarked on a month-long special training programme catering to the visually impaired segment of our society. There is a saying that goes, “The blind cannot lead the blind,” but what makes this initiative truly remarkable is that Kelvin Suting of the District Commerce Industries Centre (DCIC), a Jowai award-winning master trainer, is himself a visually impaired person.

The one-month training for seven visually impaired trainees from the district covers trades such as making broomsticks, mat or bamboo brooms. The training was an innovation in itself, specially designed with the visually impaired person in mind. Kelvin Suting, the master trainer, recalled his past experiences with training and highlighted the struggles that he had to overcome when trained by instructors who were not visually impaired. The trainers could not understand the challenges faced by blind trainees. Based on this observation, the training was designed by Ialsiewdor Gashnga, Programme Coordinator Skill, SURE, in collaboration with Kelvin Suting, the master trainer, and Lamobormi Suchen, Skill Development Officer, to create course content specifically meant for differently-abled individuals. The training was conducted using only the sense of touch, and the training module has been tailored to meet the needs of the visually challenged.

They Also Have Their Own Dreams and Aspirations

Krishna Phawa, one of the trainees, expressed his aspiration to follow in Kelvin's footsteps and hoped that the training would not only enable him to earn a livelihood and find success in life but, more importantly, to be able to train others. Initially, when we planned this training, we were a little uncertain; we were not sure if this would work, but deep in our hearts, we knew that it would in some way or another help our visually impaired friends. And we realized that it has somehow helped them gain at least one skill to help them earn their livelihood.

The most important lesson that I learned from spending time with them is that all of them yearn to be independent. The training had helped them, in some way, break out of the monotonous life that has confined them to their homes. After being together for one month, it has also helped build camaraderie among them.

They don’t want to live on the sympathy of their parents and their loved ones. They don’t want to continue depending on their parents or relatives, even for small things; they want to live an independent life as much as they can. In some way, we have been able to help enable them to achieve their goal. Hopefully, society will also listen to their wishes and provide an enabling system and an environment that will help them live an independent life. One also hopes that the government will also make roads, footpaths, and even government institutions much more accessible for the differently-abled citizens of this state.

Learning from a Day out with the Visually Impaired

A few days before the training ends, the visually impaired master trainer asked me if we could arrange a picnic or an outing for them to Loomkyntoor Resort. Although no funds are allocated from the scheme for the excursion, we still decided to give them the opportunity with our own funds. But the question is, what does an outing really mean for a group of visually impaired people? What does a trip really mean when one can’t see anything? The organization’s staff never thought that the outing would make them happier than the visually impaired. It is said that there is no bigger reward than seeing the people you care for happy. Going for a picnic is one thing, but for them, going together as a group of visually impaired people is something that cannot be explained. One can see the camaraderie that they have built among them. It was a joy to see them happy and to help explain to them about the place, and for some of them, it was the first time in their lives that they ate out or in a restaurant.

Visually Impaired Taking Photographs

One would wonder why they would want to take a photograph of themselves or with their friends when they cannot even see. What will they do with the photographs anyway? All visually impaired trainees, except one, have a smartphone and at least a WhatsApp account. The moment the photograph is taken, it is immediately uploaded to their status. Even if they are blind, the app on the device also helps them take photographs. It tells them if the photo is in frame or not. You can see the joy in their faces when they upload their status on WhatsApp. Thanks to the smartphone device, they can also make the best use of technology. Smartphones, in some way, become extensions of their being and help them access other services, a feat that would have been impossible to achieve had it not been for the device. Their eyes are closed, but their hearts are open, and they long for independence to live the life they wish to live.

How They Made the Best Use of the Smartphone

Among the visually impaired people we had close interaction with, Krishna Phawa stood out as one of the most experienced in making the best use of the smartphone device. Krishna not only uses WhatsApp and email but also uses G-Pay to send and receive money. Although he is 100 percent blind, because he also lives in Shillong, he can also book a Rapido ride to travel in the city. He even has a YouTube channel of his own. Krishna, who has somehow mastered the use of a special app on his smartphone, wishes he could be of help to his fellow visually impaired people and help them make the best use of smartphones. Apps that are commonly used by visually impaired people are ‘Be my eyes' and ‘Lookout', which help them read books, medicines, prescriptions, and even scan documents for them. There are also apps for the visually impaired, like ‘Kybo, 4 percent, and Keep Note', which help them text, and they can use it as a reminder.

Demonetization or Note Ban

The National Democratic Alliance government note ban, or demonetization, has had a huge impact on visually impaired people. The note ban has affected them greatly, but the general public was not aware of it because their stories were never told. How does the Modi note ban affect the visually impaired citizens of this country? One would remember that the old notes have different sizes according to their value; for example, the size of a one hundred rupee note varies from the size of a fifty, twenty, ten, or one rupee note. The notes are easily distinguishable by people, even if they cannot see them. Because of the different sizes of the notes, visually impaired people can easily identify the currency by merely touching it. After demonetization, almost all the currency notes are of the same shape and size, which makes it difficult for people who cannot see to differentiate one from the other. Now they have to use an app like 'Mani' to help them identify currency notes.

International Day for Persons with Disabilities

December 3, which is yesterday, is celebrated the world over as a special day for persons with disabilities, but let us ask ourselves: have we been able to provide them with an environment and a space in which they can live as independently as we all are? Isn’t it true that we only look at with sympathy or even look down at them? Has the government been able to make even government buildings easily accessible to differently-able people? This is a million dollar question.

 

Indigenous People’s gift to the World

In light of the current climate crisis, hopes appear from an unlike section of the population of the world and that is the indigenous people. People who were often called savage and lived in a place called undeveloped now seem to show the world how their way of life living close to nature is one of the answers which could help combat the climate crisis.  

The guardians of lives on Earth

Even though millions more species are yet to be discovered, indigenous people who live in a territory that covers about 25 % of the world’s land surface, and has a population of 370 million only, are the custodian of about 80 % of the global biodiversity. With just a small population comprising less the 5% of the world’s population, and living in just a quarter of the world's total land surface, the indigenous people had done commendable work in conserving the biodiversity in their region. In India, the northeast region of the country is also known as a biodiversity hotspot of the country. 

The question that follows is why and how can this happen. How are the indigenous people able to protect the rich biodiversity in their respective regions? Thanks to the indigenous people and local communities who are the world’s biggest conservationists, more than 30 percent of the Earth’s land and water are already conserved. The UN Environment Program, World Conservation Monitoring Centre/ICCA Consortium’s new estimates suggest that Indigenous peoples and local communities conserve at least a fifth of all land on Earth. 

UN source states that there are currently about 476 million indigenous people in the world in 90 countries, they live and occupy approximately a quarter of the world’s land and water. The area holds about 85 percent of the world’s biodiversity, and the indigenous people can therefore be called the keepers of the biodiversity.  

The future is the indigenous way of life

“The future of our planet lies in indigenous ways of living on the Earth,” says Jon Waterhouse, Indigenous Peoples Scholar at the Oregon Health and Science University and a National Geographic Education Fellow Emeritus and Explorer. Waterhouse also says “As a global community, we have lost our way; we forgot what it means to have a relationship with the land.” It is however not easy to understand the complex relationship that the indigenous people relationship with nature. The indigenous relationship is much deeper than just conservation. The indigenous way of life is not only living in partnership with nature but it has to do with the holistic relationship the people have with nature.  

The importance of the traditional knowledge system

Indigenous communities the world over lived in isolation and oftentimes it was because they live far from the crowd that they were able to protect their biodiversity. They protect their biodiversity because for them living in balance with nature is crucial for their own survival. Hence on a closers look at their way of life concerning the environment, it is found that they possess knowledge that connects them which the nature around them. Their traditional knowledge about changes in the weather pattern and other elements which influence the ecosystem they live is appreciated by many. 

In the village people still have traditional knowledge which helps them predicts the weather and decides on the time they sow their seeds or plant their crops. They were able to read the sign in nature by reading the changes in the plants or even in the way birds sings and insects make their sounds. These biological indicators have held them in good stead and recently during the lockdown due to the CoVID-19 pandemic, their knowledge of indigenous wild edibles help them survive the pandemic. 

The living Nature

The first nation people shared another common value that animals, plants, and the spirits of nature are alive. Human is not seen as separate from nature but, as part of the earth, human are as important as animals, and plants and they share a very close kinship relationship with their fellow beings. Hunting or fishing is done in calculated ways taking into consideration their breeding and eating habits. In Jaintia hills, people will not go fishing when the fish were breeding and in the past when people hunt, they perform rituals that go with it, and also obeisance was paid when the animal was caught. 

In the indigenous concept, human is not seen as superior to nature, or rather nature does not exist to serve humans. Human is supposed to live in peaceful coexistence with fellow beings. The idea that nature exists to serve humans is foreign to the indigenous people they believe everything in nature coexists to support one another and not to serve the other. The word is coexisting not service as service is a capitalist idea that sees everything measurable in money terms or everything can be monetised. In a traditional context, the human relationship with nature is both profound and complex.  

Indigenous people are their enemy

In the global scenario, indigenous people find themselves on the front line of the attack by industrial agriculture and logging. Their ancestral lands were seized for industrial purposes and in the process destroy the biodiversity in these areas. Their mountains and rivers which they considered sacred were exploited often living hills barren and rivers polluted. 

While in many cases, the environmental terrorism against the indigenous people was executed by outside forces, in some cases like in Meghalaya, it was carried out by the indigenous people themselves. No law or no amount of enforcement can succeed in preventing the destruction of the environment when the people themselves are hell-bent to destroy nature. 

Our relationship with our values

In the case of Meghalaya the question is when we have chosen to detach ourselves from our relationship with nature; can we still call ourselves the indigenous people? When we only see natural resources as something to exploit, the question is what kind of relationship we have with nature. Can we still call ourselves indigenous people when the relationship between ourselves and nature has broken? 

The Sixth schedule which is supposed to protect us is used to exploit land and river for the benefit of the few. The Autonomous District Councils which are empowered to protect our culture, tradition, rivers and land are more often than not misused to serve the few. ADCs are now seen as just another government agency and not institutions that were empowered to protect the rights and the way of life of the indigenous people of the state. The need of the hour is to go back to our rich culture which includes living a morally upright life and living closely with nature. 

Indigenous values

Traditional values of the people comprise living a morally upright life, a caring and sharing community, and a life living a close relationship with nature. This value system is intricately woven into people’s way of life and it embodies the three cardinal principles of ‘ka tip briew tip blei, ka kamai ia ka hok, bad ka tip kur tip kha,’ which literarily translates to know man know god, live righteously, and respect one’s relation both on the father’s and mother’s side. The general purpose of a tribal’s way of life is also caring and sharing ‘ka bhalang uba bun balang’ or ‘ka bhalang ka imlang’ which translates to ‘common good or well-being of all.’ The other important value is ban bat ia ka burom ka akor (to hold on to propriety and honour), Ban bat ia ka nia ka jutang, ka shikyntien ka hok (word of honour) and u thylliej ksiar, u thylliej rupa (upholding the honour of spoken word).

The tribal also consider nature or the earth their mother (mei ramew) and it is also the dwelling place of ‘ki ryngkaw ki basa’ or the deities of nature. They consider river and mountains their gods; hence have a very profound relationship with nature. The question is why people are not only losing their culture, but have sadly distanced them from their roots. 

The indigenous people still have a way of how they manage their NRM and it is now for the government to recognise the practice and make use of the wisdom.

Urgent need for an NRM policy 

The state government needs to think outside of the box and come up with Natural Resources Management policy, which is based on strength of the people’s way of life. When the world's richest country, the G7 are looking at the lessons they can learn from the indigenous people to conserve at least 30 percent of their land and river by 2030, the state of Meghalaya with a huge population of indigenous people needs to go back to its roots and come up with lesson they can offer the world in combating climate change and that will be our gift to the world. 

H.K. Singh’s “Unitarian Christianity” an Indigenous Connection (On the occassion of his 100 Death Anniversary 13, November 1923 - 2023)

Hajom Kissor Singh Lyngdoh Nongbri, the founder of the 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 started the Unitarian movement in the hills 132 years ago, being a non-proselytizing religion, the Church remains 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 on 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 philosophy. 

H.K. Singh though a disciplined diary keeper who made regular entries 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 beliefs is the hymns that he composed for the Unitarian Hymn Book. If H.K. Singh ever had any theological discourses with his followers, 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 the oneness of God was based both on the traditional beliefs ² 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 sometimes misunderstood in the plural sense of the term. Hence he was thought to worship many gods. His replacing of the Khasi word “Me” with “Phi” to address the Almighty is in itself a landmark because it is a polite 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 a Khasi translation of the English ‘Lord’ which is again derived from the Greek word “Kyrios” is a debatable matter. Certainly in the Christian context; the using of the word ‘U Trai’ connotes the New Testament concept of the Lord which many times refers to the second person in the holy trinity which means Jesus Christ. This is what Christian churches assume 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 as that of the English Lord, which means owner, foundation, foothold, etc. Kynrad is the personification of God 

In the context of the Pnar or the indigenous people of Jaintia Hills, they use two terms when referring to God. God the creator, ‘U Blai” is similar to Yahweh and God the Father and U Blei Nongbuh Nongthaw in Khasi. In the Pnar of Jaintia pantheon of gods, the creator, the molder, and the keeper is a female deity known as ‘ka syiem wabuh ka syiem wathoo.’ The Pnar has another term they use for God and that is “U 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 hence literarily means bountiful Lord the caring and compassionate one.

The War Jaintia, which is a sub-tribe of the Khasi people who live on the southern slopes of Jaintia Hills, speaks a Khasi language that is quite different from the other dialects used by the other Khasi sub-tribe. Scholars believe that the Amwi dialect spoken by the people of War Jaintia is the foundation of the whole Khasi language. 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 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 based on the evidence used by the War Jaintia people, ‘Prai’ which is incidentally similar to both ‘Trai and Blai” in the Pnar language, connotes the same meaning³.

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 forefather understands. 

In his Statement of belief, H.K. Singh in 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 as being both a “Father and Mother” entity; HK Singh went a step further than the traditional concept of God’s male gender ⁵. His God is genderless. This is the uniqueness of Khasi Unitarian theology although generally God is referred to as a male even in the Khasi matrilineal society, God is beyond gender. Although Khasi Pnar tends to use the prefix ‘U’ before the word God, which represents the male gender of God, Khasi Pnar has no image of God, and their concept of God is more of a spirit that pervades. Perhaps this idea is borrowed from the Pnar tradition where the “ka Syiem waboo” is one of the important deities in the h” 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 elaborates his idea of God in hymn number 66 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 overall / 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 24 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, kawe ka kam/ Ieit ia U Blei bad ia ki lok/ Ka jingim kan syrtok/)

In Hymn number 63 ⁹ he further said / Praise the Lord vociferously / Our Creator / Caregiver, 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 74 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 stanza 1 of hymn number 127 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 original readings H.K. Singh wrote are reading number 10 and 11 in the Khasi Unitarian Hymnbook ¹², both these readings 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 loves us most, Who is eternally good, the Wisest, who is present 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 stalwarts Radhon Singh Berry and Job Solomon were contemporaries of HK Singh. They were also known for their contribution to the literary world of the nascent Khasi language. RS Berry and Job Solomon 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 breathed 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 40 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 7 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 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 means a small feat ¹⁵. H.K. Singh’s contribution which the Khasi literary world failed to notice is that, apart from composing the 63 hymns, translated 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 with the famous book on Khasi Etiquette ¹⁷. Again H.K. Singh major contributions are the hymns he composed; the hymns are also illustrations of his thoughts and philosophy on various aspects. 

H.K. Singh is vehemently against superstitious belief which was prevalent among the natives then. He was against the belief in ghosts and nature deities like the gods of rivers and mountains. The hymns he composed that 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 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 61 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 encompasses the entire universe and also that which transcends all creation. The universe and the entire creation are linked by the spirit or filled with the spirit. H.K. Singh’s concept of the everlasting life 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, believe that the soul lives eternally. The immortality of the soul also proves that the spirit even transcends the realm of mortality. The Khasi Pnar believe that during conception, the mother conceives only the body that which is mortal, the soul or the spirit was divinely instilled in the body in the womb. The Khasi Unitarians believe 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 thought about salvation, one thinks that he who does not earn righteousness in his life will go to the nurok ka ksew, or the Khasi hell, and the other thinks that whatever wrong one does in his life will befall on his descendant. One who lives in the path of righteousness shall go to eat bettlenuts in the corridor of God’s dwelling. In the Christian context, it is the challenge that Jesus calls upon everyone to bear one’s cross and to do the will of God. Unitarian also shares a similar belief that salvation is by one’s deeds and character and not by faith alone. ²³ Stanza 2 of hymn number 251 ²⁴ says: /He who has given one’s soul/ To serve the Lord ceaselessly/ Those who have to 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 say: /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 an afterlife 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 understanding of it and propagated 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 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 248 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/) ²⁷. 

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/) Furthermore 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/) ²⁸.  

In conclusion, this paper deals only with the three subjects that manifest in H.K. Singh’s hymns. Other than his concept of God and the afterlife 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 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 was liberal in its outlook and approach; hence it was 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 Anniversary, Hymn Book of the Unitarian Union North East India, 1982 edition p. 7

21. Singh H.K., Ai nguh bala 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.

27. Ibid. 

28. Ibid.