HISTORY OF CHRISTINITY IN THE KHASI HILLS
HISTORY OF CHRISTINITY IN THE KHASI HILLS
1. INTRODUCTION
Before the practice of
Christianity, culture has been in existence. Culture is the regimented way in
which a set of human beings conduct their lives. It highlights their traditions
and achievements. Cultures are unique in their own ways because of their
language, music, literature, technology, history, art, customs and habits. This
paper will attempt to highlight the problems faced by the Christians in the
Khasi tribal culture. The discussions will firstly deal with the background of
the Khasi religion, beliefs and the arrival of Christianity in Khasi Hills. Secondly,
the paper will look into the problems faced by the Christians. Lastly, the
presenters will attempt to discuss on how to bring the Gospel of Jesus Christ
relevant and a solution.
2. BACKGROUND
The background
will be divided into two parts as given below:
2.1 The Khasi Religion and Belief
The Khasi is one
of the tribe in Northeast India. They called themselves “Hynniew Trep hynniew- skum (seven huts) from a predominant tribe,
being unique in their language, culture, dress, and physical features, and
inhabit the eastern portion of the Hill state of Meghalaya of the Indian
union.”[1] As
Barnes L. Mawrie said, “Throughout the course of a long history, the Khasis
have zealously preserved the rich heritage of their religion and culture.”[2] The
religion and belief of the Khasi is commonly known as the Seng Khasi, which comprises of the traditional belief that comes
from all parts of the Khasi and Jaintia Hills.[3]
2.2 The Arrival of Christianity in the Khasi Hills
The Serampore
mission under the leadership of William Carey had a close contact with the
people of Northeast India, especially the Khasis.[4]
Eventually, in 1813 Krishna Chandra Pal, the first convert of the Mission was
sent as missionary to Khasi Hills and was stationed at Pandua near Sohra
(Cherrapunji).[5]
Two
Khasis accepted the Christian faith, namely, u Duwan and u Anna and both were
baptized.[6] This
mark the beginning of Christianity among the Khasis and gradually it began to
grow as it is today.
3. PROBLEMS OF KHASI CHRISTIANS IN THE KHASI CULTURE
As it is evident,
the number of Christians in the present day is more when compared with that of
the non-Christians among the Khasis. Though the Khasi Christians enjoyed
majority but the problem still arise. Therefore, the following points below will
give further explanation about the problems.
3.1 The Seng Khasi views on the Khasi Christians
The
Seng Khasi perceived that the
indigenous religion was in danger because of growing influence of Christian
faith that termed Khasi religion ‘demonic’ and barred the Khasi Christians from
participating in the traditional religious practices and cultural festivities because
they were believed to have religious connotation.[7] J. B. Bhatacharjee,
recorded the expressions of the leaders of the Seng Khasi as follows:
The progress of Christianity was
considered as a challenge to the traditional culture of the Khasis and the
official patronage to the evangelists made it apparent that the indigenous
religion would be extinct in not too far future.[8]
The negative attitude shown by the Christians made the
leaders of Seng Khasi to form a sort
of indigenous association to create an awareness in order to retain their
socio-cultural and religious heritage.[9] This movement strengthened
the solidarity of the people to a great extent and helped the Khasis, to put a “valiant
resistance against the onslaught of powerful external forces like Christianity
and western civilization.”[10] Their main purpose was
‘to combat Christian faith’. They accused the missionaries as ‘destroyers of
Khasi culture’ and the Khasi Christians as ‘puppets of the missionaries’
because they refrained from participating in the cultural activities. It then
raised the issue of ‘cultural identity’ for Khasi Christians.[11]
3.2The Problems that arise from the Khasi Culture
The
problems are many but the presenters will try to bring a few due to the words
limitation.
3.2.1 Musical Instruments
The
Khasis have a rich tradition in music and they love to sing. They do not have
sophisticated musical instruments.[12]
Traditional indigenous musical instrument accompany their melodious songs and
graceful dances, viz., drums made of wood and animal skin, string instruments
made of wooden frame and silk strings, guitars of water-gourd, pipes and flutes
made of wood and bamboo and metallic cymbals.[13]
It may seem that
the Christian folks do not have a problem with the above point. Yes, there will
be no problem if these musical instruments are used and kept only in the realm
of the Seng Khasi because they are
sanctified by the priests (Lyngdohs)
to their gods. It has once been told by Sir O.L. Snaitang that a girl got
possessed because a Duitara was used
while she was singing, and it was found out that the instrument was a
sanctified one by the Seng Khasi
priests. Thus, the Khasi musical instruments are still not allowed to enter the
Churches for it might be unpleasant for some believers.
3.2.2 Sacrifices
The sacrifices
done by the Seng Khasi is viewed as
demonic and sinful because firstly most of these sacrifices are offered to
spirits. Secondly, there is presence of propitiation offered to suidlum, suidwah (evil spirits). This
aspect diminishes the aspect of faith in God almighty because these evil
spirits exercise independent powers. Thirdly, there is a presence of
superstition in some of the sacrifices. Fourthly, the Khasis sacrifices
involved the blood of animals and fowls, which signify that they still worship
a god who is please with such sacrifices.[14] Lastly,
the Seng Khasi sacrifices still involved witchcraft, sorceries and black magic.[15]
These sacrifices
goes against the Christian concept of a complete and perfect sacrifice done
once and for all by Christ through His death on the cross. Therefore, the
sacrifices done by the Seng Khasi is
branded in the stereotype term as devil worship or worships of spirits.
3.2.3 Festivals
There
are many festivals among the Khasis, but in this sections the discussion is with
the two prominent festivals i.e. the Behdien
Khlam Festival and the Shad Suk
Mynsiem Festival.
The Behdien Khlam Festival is one of the
most important festival in the socio-economic life of the Jaintias. This
festival basically relates for the property and good health of the people and
in invoking divine blessings for a bountiful harvest.[16]
The Shad Suk Mynsiem is the annual
spring dance which is used to perform in order to celebrate harvesting and
sowing. This dance is related with the agricultural cycle i.e. the harvesting
period and the beginning of the sowing period.[17]
The
problems that the Khasi Christian endures in regards with these Festivals can
be trace right from the time when the missionaries initiate their work among
them.
O.L. Snaitang writes:
The missionaries came with an evangelistic
commitment and conviction that religions other than Christianity were false.
When they came they were ignorant about primal cultures. Their main aim was to
liberate the people from bondage to what they regarded as superstition.[18]
This has tampered the ideology of the Khasi Christians
regarding these festivals and it makes them prejudice which has continue till
the contemporary context. When such an event takes place, no Christian is
expected to be involved. The worse is that just by being a spectator, it leads
to the thinking that they have defamed their faith. This has been a major
problem and eventually the Khasi Christians have to do away with these cultures
that have been passed on from the forefathers.
4. THE WAYS TO MAKE THE GOSPEL OF JESUS CHRIST
RELEVANCE AND TO SOLVE THE PROBLEMS
In regards to
this point, though there are many ways to solve the problems but the presenters
will attempt to use the models implemented by Stephen Bevans, which includes
the Translation Model, the Anthropological Model and the Praxis Model.
4.1 The Translation Model
This model is an
attempt to take the truth of the Gospel and make it simple and understandable
according to the context of the culture dealt with.[19]
Likewise in regards to the context of the Khasi culture, the Khasi Christians
can make used of this method by presenting the Gospel to the non-Christians in
a simple way in which they can understand. For example, they viewed the cock (U Rangiarkhad) which means redeemer, the
one who takes away sin. The cock also stand as a mediator between God and
humankind.[20]
Therefore, without tampering their belief, the Khasi Christians can relate the
cock with Christ as to the Christians Christ is the redeemer who takes away sin
and stands as a mediator between God and humankind.
4.2 The Anthropological Model
It is
evident that God is the Creator of the universe, so it is obvious that every
cultures is His Creation. Therefore, this model brings out the reality that God
is already at work in the culture and beliefs of many people in the world.[21]
For instance the Khasi culture already had an understanding of God as the
Creator (U Nongbuh Nongthaw), One who
controls everything (U Balah Baiai),
and the Sustainer and Protector (U Nongri
Nongsumar).[22]
These titles are the very same name that the Christians addressed to God. Thus,
it shows that God was already at work among the Khasi. Furthermore, this model
is an attempt to see the positivity in cultures. Likewise, without being
negative about the Khasi belief, the Christians can bring God according to
their understanding.
4.3 The Praxis Model
This
model refers to a theology that is something to be practiced first and reflect
later.[23] Therefore,
by implementing this model, it urges the Christians to walk, talk and act like
Jesus. In other words, it means to practice before preaching. In doing so, it
will reflect a true Christian’s identity in a person and it will be easier to
present the Gospel to the non-Christians.
5. CONCLUSION
From the above discussion, it is evident that the world is divided by different cultures and tribes. In addition, each culture and tribe is unique in its own ways. Likewise, the Khasi culture is also unique in its own ways. Therefore, it should be viewed with utmost respect without being prejudice about what they believe. In that way, it will help to make it easier to take the gospel to such cultures anywhere around the world.
BIBLIOGRAPHY
Books
Arunkumar, M.C and others. The Tribes of Meghalaya. New Delhi: Maxford Books, 2012.
Bhatacharjee, J.B. The
Messenger of Khasi Heritage: Khasi
Heritage. Shillong: Ri Khasi Press,
1996 reprinted.
Hemrom, Aloysius. The Salvatorians Among the Khasis. Shillong:
Sacred Heart Theological College,
2009.
Jyrwa, J.F. Christianity
in Khasi Culture. Shillong: K.J. P. Assembly Press, 2011.
Khongkliam, S. S. Religion of the Khasi. Panbazar,
Guwahati: DVS Publishers, 2012.
Mawrie, Barnes L. Khasi Theology: A Christian Perspective.
Mawlai, Shillong: Sacred Heart Theological
College, 2019.
Snaitang, O.L. Christianity
and Social Change in Northeast India. Shillong: Vendrame Institute, 1993.
Class
notes
Laloo, L. “Contextual
Theology.” Lecture Notes. NBC. Sohryngkham. September, 2019).
[1] Aloysius Hemrom, The Salvatorians
Among the Khasis (Shillong: Sacred Heart Theological College, 2009), 49-
50.
[2] Barnes L. Mawrie, Khasi Theology:
A Christian Perspective (Mawlai, Shillong: Sacred Heart Theological
College, 2019), 11.
[3] Khasi refers to the people from Bhoi, War, Khynriam, Pnar, Maharam
and Lyngngam of Meghalaya.
[4] S. S. Khongkliam, Religion of the
Khasi (Panbazar, Guwahati: DVS Publishers, 2012), 92.
[5] Khongkliam, Religion of the Khasi,
92.
[6] Mawrie, Khasi Theology: A
Christian Perspective, 46.
[7] J.B. Bhatacharjee, The Messenger of Khasi Heritage: Khasi Heritage (Shillong: Ri Khasi Press, 1996 reprinted), 21 – 22.
[8] Bhatacharjee, The
Messenger of Khasi Heritage, 22.
[9] S.S. Khongkliam, Religion of
the Khasi (Guwahati: DVS, 2012), 101.
[10] Khongkliam, Religion of the Khasi,
104.
[11] Bhatacharjee, The
Messenger of Khasi Heritage, 22.
[12] J.F. Jyrwa, Christianity in
Khasi Culture (Shillong: K.J. P. Assembly Press, 2011), 48.
[13] Hemrom, The Salvations Among
the Khasis, 56.
[14] Mawrie, Khasi Theology, 30.
[15] Mawrie, Khasi Theology, 26
-28.
[16] M.C. Arunkumar and others, The
Tribes of Meghalaya (New Delhi: Maxford Books, 2012), 973.
[17] Arunkumar, The Tribes of
Meghalaya, 968.
[18] O.L. Snaitang, Christianity
and Social Change in Northeast India (Shillong: Vendrame Institute, 1993),
121.
[19] L. Laloo, “Contextual Theology,” (Lecture
Notes, NBC, Sohryngkham, September, 2019).
[20] Mawrie, Khasi Theology, 83.
[21] L. Laloo, “Contextual Theology,” (Lecture
Notes, NBC, Sohryngkham, September, 2019).
[22] Mawrie, Khasi Theology, 83.
[23] L. Laloo, “Contextual Theology,” (Lecture
Notes, NBC, Sohryngkham, September, 2019).
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