God – Man relation According to Khasi Religion

God – Man relation According to Khasi Religion

Introduction

In the north east, apart from the presence of the so called world religions – Christianity, Islam, Buddhism and Hinduism- there is also a popularity of tribal religions. The problem of how one religion relates to another acquires proportions which may be too daunting for many of us to be able to face with the intellectual and emotional equanimity that it demands.

Table of Contents

1. Introduction

2. Meghalaya: The Khasi

3. The Khasi conception of God: MONOTHEISTIC

4. God – Man relation

a) The Myth of U Sohpetbneng

b) The Myth of u Lum Diengiei

c) The Myth of Ka Krem lamet krem Latang

5. Some aspects of the Religion of the Khasis

6. The commandments

a) kamai ia ka Hok

b) Tip-briew, Tip – Blei

c) Tip Kur, Tip Kha

7. Differences

8. Misconceptions

9. Places of Worship for the Khasis

10. The Khasi philosophy of the human person

11. Reflection

12. Conclusion

We have a natural tendency to judge human being as inferior or superior. I believe no man is inferior to another merely by virtue of his race, color, or culture. Every human person is endowed with certain value concepts, e.g., truth, honesty, sincerity and minimal love and care for fellow humans. Whatever racial group he might belong to, whether he is an Englishman, or a Khasi or Garo, he can never in any fundamental sense be inferior to any other human being.

But can a religion be either superior or inferior to another? The belief is not so much that no religion is either superior or inferior to another, but rather that the questions of superiority or inferiority do not arise here at all. But some powerful intellectual traditions, take for instance, Christianity and Judaism, claim to be superior to some tribal religions. The intellectual tradition, according to which a tribal religion is merely animistic, is one such tradition. To characterize a religion as merely animistic, whatever that might mean is to relegate to an inferior or a primitive position among religions. Every religion has evolved and developed down the ages.

My purpose here is not to show that the Seng Khasi religion is superior to all the other religions. Rather I want to draw our attention to the rich heritage it has and to a need to look at religious reality from a different perspective. With the coming of Christianity came Western education and with it came westernization. The whole of the North-east India is gripped in the clutches of Westernization. I fear that the culture of the people, of which religion is an integral part, may be lost and we might put on the mask of rationalism, individualism and the full package that Westernization offers.

Many have begun to fear the consequences that Westernization is bringing in. I would put a considerable amount of blame on Christianity as well. I say Christianity, not Christ or His values, because the Christianity we practice is a Greco – Roman and European Christianity stuffed with the theology and philosophy of the west. I fear the cultural alienation that some of us begin to feel, the fear of loss of identity as a people, the need for a base, our root. In this paper I would present the Khasi religion – Seng Khasi which appears to be the well organized religion on which many things have been written, and certain issues that modernization and westernization has created for us.

Meghalaya: The Khasi

North – East India popularly known as the Land of Seven Sisters comprising the seven stases of Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura. Of late Sikkim has been added as the eight states to the North East. All these states have their own indigenous tribes speaking different languages and having varied cultures. Meghalaya is a state known for its scenic beauty, and its capital, Shillong is called the queen of the North-east India and the Scotland of the East.

The state has two dominant tribal groups, the Garos in the western part and the Khasis in the central and eastern regions. The Khasis in the eastern part are called Pnars or synteng. The Khasis as race of people have a very unique and rather mysterious origin. They stand apart from the rest of the hill tribes of North – East Indian from the point of view of their language, culture, dress and physical feature. Their origin is shrouded in mystery and all we know about their history is derived from their legend and folklore.

The Khasi conception of God: MONOTHEISTIC

The Seng Khasi is a socio-cultural organization of the Khasis, who have continued to adhere to the tradition monotheistic Khasi religion based on the belief of God (U Blei) as the supreme Creator and respect for the ancestors, is a great champion, preserver and messenger of then rich heritage of the Khasis.

“U Blei,” the name given to God, is HE and only HE. He is the Creator and the Sustainer of the Universe. He is almighty and powerful, omniscient and omnipresent. Being all in all, he is above gender so the Khasis call Him “U Blei” (Masculine) or “Ka Blei” (feminine). He also above number and is sometimes called “Ki Blei” (ki – plural form).

As creator God is called “U Nogbuh U Nongthaw”. “Nongthaw” means “Creator” but this word is preceded by “Nongbuh” which implies that God is a planner or Designer. If the making or designer of a thing is to follow a plan or design then God himself must be “U Nongbuh” before He is a Maker or creator. God’s creation of living objects is a process of continuity. He is “U Nongrei U nongpynlong”. As maker of man he is “U Nongthaw- bynriew Nongbuh – bynriew”, as the protector and guardian of their ‘Iing; - HOUSE, He is their “Leilongiing Leilongsun” or “ka Blei ha iing”. As the mainstay of their economic welfare He is their “Leilongspah Leilongphew”. In sum, in all sphere of their life and in all aspects of their Creation He is there with a name.

God – man relation:

The relationship between God and Man in the Khasi religion is depicted in a number of creation myths. The mystery of creation has been perplexing the human mind since man’s arrival into this world. Different religions of the world offer their own version of the origin of things. The biblical myth of the world of is the Jewish concept of the origin of things. The Greek philosopher in the ancient world propounded various theories to explain this reality. In modern science, Darwin’s theory of evolution tries to explain the origin of creation through the process of evolution from the inferior species to the superior ones. However, no single theory so far has been to offer a convincing account of the origin of the world and life. Creation continues to be in the realm of mystery. For this reason, the different creation mythologies found among different people, continue to have significance. C.M.Bowra asserts the importance of myths when he says, “a myth is a story whose purpose is not to entertain but to enlighten primitive man on matters which perplex him”. The Khasis have in their tradition a few such stories which are interesting while at the same time meaningful. They tell the God- Man relationship. H.Onderson Mawrie, regarding the God man relation, puts forth three stories which says, “Are literacy creation in a narrative form and which have been handed down from age to age”. The myths are i) the myth of u Sohpetbneng, ii) the myth of u Lum Diengiei, and iii) the myth of Ka Krem Lamet Krem Latang.

1) The Myth of U Sohpetbneng:

The myth explains the arrival of man into this world. The earth was filled with grandeur, and God blessed it with growth and increase. Then the earth made a plea to the creator to send someone to be the guardian and steward of the whole creation. The creator God summoned an assembly to discuss this request of the mother earth. After a long discussion it was decided that among the sixteen huts (Khyndai- trep) who reside in heaven, seven of them should be sent to earth, to look after the earth and all the living beings on it. Thereupon, God ordained that the seven huts (Hynniew-Trep Hynniew Skum) should remain on earth and take care of everything in it, while the other Nine huts (Khyndai-trep Khyndai-Skum) should remain on in heaven with Him. God granted peace and prosperity to the seven huts. He also made a covenant with them that he would be with them always. As a tangible sign of this, he planted on a hill a giant tree called Ka Diengie which acted as ladder between heaven and earth. Through it the seven huts could go up and down any time they liked. The covenant stated that as long as man would preserve this tree they would enjoy peace and immortality, but if the tree were cut down sin and suffering o f all sorts would invade the world.

One day, however, man fell into the trap of the Evil one who tempted the two brothers U Sormok and U Sorphim to cut down the tree. They were told that the branches of the giant tree would block all light from the sun and every form of life on earth would be suffocated to death. A great assemble was summoned and the people decide to fall the tree. Thus the tree was finally cut down. When the tree fell the world became clear and bright, but man realized that he had sinned against his creator. This story speaks of God’s personal relationship with man and the transgression and fall of man.

2) The Myth of u Lum Diengiei:

After the fall there grew on top of the Diengiei Peak another tree which was so big and tall that its over – spreading branches and leaves became so thick as to over cast the earth with darkness. This darkness signifies Man’s spiritual crises. The more he groped in the dark the more he stumbled and the more he advanced the more he got lost and finally he turned to God in repentance. He fell down the tree and God – Man relation was restored. The central idea in this story is Man’s repentance and God’s unending Love and Glory _ the forgiving love that never fails Man and the glory a untainted by man’s ever- erring ways.

3) The Myth of Ka Krem lamet krem Latang:

A day was fixed for the dance Festival and all living creatures turned up in the grand costumes for the dance. They danced throughout the day until they were tired. Towards evening when they were about to depart there arrived the sun and the moon, sister and brother and they too danced. Everyone booed at them mockingly saying that it was evil that a brother and sister should dance together. Actually it was evil in the heart of man that saw evil which was not there. In shame the sun went off to hide herself inside a cave called The Myth of Ka Krem lamet krem Latang and with her withdrawal the earth was enveloped with total darkness and man had to find out ways and means to induce her to come back. A “cock” was used as messenger and with her reappearance there was light again and Man’s reconciliation with God was effected and re-established.

H.Onderson Mawrie says, “Our Khasi Religion abounds in such stories and those who are spiritually prepared can see the spiritual truth that underlies them.” Man has his religion and mostly in every religion there are his fall, his repentance and his reconciliation with God. The greatest thing a human soul can do in this world id to hear those stories and listen to them with hearing ears and to see that it is the will of Man that operates, the choice that counts, the spiritual preparedness that decides and the determination that works.

Some aspects of the Religion of the Khasis

The Khasis, like the Jews, believe that their religion is God-given, not one founded by man. But unlike the Jews who look forward to the coming of the messiah, the deliverer, they speak of the coming of U Simpah Simpieng, a philosopher, and guide and friend. The story of the Jews is that God gave them their religion when He called Abraham from Mesopotamia to Canaan, and reaffirmed it when He appeared before Moses on Mt. Sinai giving him the Ten Commandments for their guidance. The Khasis say that God gave them their religion when he sent their first forbearers, Ki Hynniew Trep from heaven to live on earth.

The commandments

When God allowed the seven huts to stay on earth, He gave them three commandments to observe and follow, to enable them to join the Nine families known as Ki Khyndai Ha jrong (the Nine above) who stayed with him in heaven, and to whom they wanted to returned when their earthly turn is over.

1. “Kamai ia ka Hok” – Kamai means to earn by one’s own efforts and labour; ia is a preposition following a transitive verb and governing an objective noun; ka Hok means righteousness.

The importance of this commandment is the primacy of a righteous life which the Seven Huts and their descendants should live throughout their lives. To live a righteous life, man should not only speak the truth and act fairly and justly in all his dealings with his fellow-men, but should be honest in his very thoughts and wishes as well.

2. “Tip-briew, Tip – Blei”- Tip means to know; Briew means man; Blei means God.

The significance of this commandment is that man can only know God when he knows his fellow- men. Knowing one’s fellow-men implies performance of one’s deity towards them which is to be good, kind and helpful to one and all. Not to cause harm or injury to anyone for one’s own benefit or pleasure.

3. “Tip Kur, Tip Kha” – Kur means maternal relations; Kha means paternal relation.

The important of this commandment is the social structure of the Khasi which forms an integral part of their religion, the Khasi take their descent from the mother. The children take their surnames from her. All those who descent from “Ka Iawbei,” the first ancestress, from one composite clan. Marriage between members of a clan is forbidden. It is a sin which is unforgivable. Those who fail are outcaste and have their heads shaved in three patches, branding them thereby with the mark of shame, to become fugitive and vagabonds not daring to show their faces before others.

Differences:

The differences between Christianity and the Khasi religion are many. For instance, the Christian once he has sinned can always pray to Jesus and be forgiven, whereas a Khasi, if he commits Kappa ka sang, can never be forgiven by god or society. Moreover, “when the missionaries came, they taught three things namely –mother is a sinner, father is a sinner, we are all sinners. This is against the spirit of Khasi religion according to which we are born with the blessings of God.” The missionaries have used the myths, for example, the myth of messenger, cock.

The Khasi religion has undoubtedly been influenced by its Hindu neighbors. Some such influence could be perceived in the Jaintia celebration of Holi, Durga Puja and Ratha Yatra.

Misconceptions:

Christianity is a religion is based on written text, the Bible. The Bible is treated as the only source of authority and the message in it is thought to be powerful and constant over time and space, therefore, to be unearthed by the readers as something already there in. Hence, the missionaries brought the Bible as the revealed authoritative word of God to our people and they condemned our traditional religion as devilish, our religion and culture as inferior, “heathens,” a religion without any system of thought, devoid of mortality and spirituality.

The early Western Christian missionaries who contemptuously characterized the Khasis as worshippers of idols, of stocks and stones, spoke of what they did not know, and of what they superciliously disdained to learn. They were also equally and mightily wrong when they lightly labeled them as animists because they do not worship spirits said to inhabit mountains, rivers or trees. Neither do the Khasis practice ancestor worship, another misconception of the western missionaries about their reverence for their ancestors who, they believe, watch over them from one high place. A Khasi believes that when he dies his soul which he calls Ka ruh pyut (a rotten cage), when purified by fire, returns to mother earth. But that part of him which he calls ka rngiiew, for which there is no English equivalent word but which may be called as the essence of his personality and being, remains on earth to watch over his kith and kin.

Places of Worship for the Khasis

The Khasis have no temples, churches, or synagogues. God fills heaven and earth. Every bit of ground is therefore sacred, and no particular part or portion can be held as holier than the other. So God can be worshipped alone in One’s own house, or in the open anywhere, so long as the worshippers is clean in his heart and takes care not to defile by evil deeds the places where he performs his worship. The Khasis are in the habit of saying that man should not desecrate mother earth by iniquitous action. They have no fixed days of congregational worship like the Fridays for the Muslim, the Sabbath for the Jews or the Sundays for the Christians. A Khasi is an intensely religious person as he must Kamai ia ka Hok, Im Tip Briew Tip Blei, which he can fulfill only by means of honest works, truthfulness in thoughts and words, and justness in all his transactions. Thus religion permeates the life of a Khasis in all its aspects because he must work to live and honest work is worship.

The Khasi philosophy of the human person:

God is the cause of everything that has been, that be and that will be and out of that cause comes Man into this world. “Ngi wan sha kane ka pyrthei da ka daw bad ka hokum “means that we come into this world through that cause, pout of that cause and by that cause.” In that great plan and design man has a place and an allotted part to play, he has a destiny and a mission. He is a created being but a creature above all creatures. He comes out of the righteousness of God (U wan da ka hok Blei) and therefore he must act righteously, love righteously and earn that righteousness so that a completion of this life journey he would go to “ka ing U Blei’ to enjoy beetle-nut, eating there along with his own people.”

Secondly, “man comes into this world by and with ka Hukum .” Hokum stands for that divine decree, a fore – ordaining eternal purpose of God and it embodies that prescribed conduct which should lead himself in his life. This decreed conduct of life is also the one he has bound himself in his conduct with God in which he has pledged that he would bow down and worship him and him alone failing of which God would stand aside as there has been a laitkylla that is a man substituted another for God. This moral responsibility he has taken upon himself transforms itself into a divine commandment for him to observe in his life.

“Man should know that he comes to this world by God’s decree. His life has a purpose and a mission and whether power he had, it is the one bestowed upon him by God. This power is called ka ‘Rngiew.” said Onderson Mawrie. It is that man’s power which is inherently born in him. It is both kinetic and dynamic. Kinetic in the sense that it is there with him as solid as anything to uphold him against anything that might shake him and dynamic in the sense that it is an ever sustaining power into successes in all his endeavors and undertakings.

Reflection

It is seen that for the Khasi U Blei (God) is someone who is to be revered with all their might. He is too great a being for them to be identified with. There is awe and wonder when they think or talk of U Blei. Man has to amount to God for his conduct and behavior. Fearing of U Blei is, in a way a sort of guiding principle for the social life of the Khasis. One of the moral precepts of the Khasis says, “if misfortune and misery come to you do not blame God, blame yourself. If blessings are showed upon you, give thanks to the creators.”

In many different ways, the way they portray God is similar with the Christians. Both depict God as loving, merciful and forgiving. He listens to the request of man falls and turns away from him. He is powerful because he controls the universe. God, as mentioned earlier and foremost is the creator and cosmic force _ U Blei Nongbuh Nongthaw.

Another interesting area of it is the element of attributes it facilitates to God. Like Christians, the Khasis also believe that God has all the attributes of goodness and all the power to do good. The following are some of the attributes of God:

1) The lord and master of the universe.

2) God encompassing filling heaven and earth.

3) God the giver and determiner of life.

4) God the dispenser.

5) They pray to him to bless their venture in trade and business.

6) They pray to him in time of war to protect and defend their homeland.

God has given the Ten Commandments to Moses, which later becomes the fundamental teachings for all the Christians. These commandments determine the path to God for all believers. They become a moral guiding principle for all the Christians. As Christians, we are expected to be abided by this. Similarly, the Khasi religion also has commandments, which they believed to be given by God. These commandments facilitate the code of good behavior, honor, reverence to man and God alike, being with all and extending help to all will be some of the aspects of righteousness which will ultimately lead to blissful existence in God’s house with one’s kith and kins.

The teachings of the Khasi religion, together with the oral ethics passed on from generation to generation, are replete with such codes of conduct and good behavior towards others, along with righteousness and honest living. The Khasi made their prayers and invocations by addressing God in a child like trust and confidence.

God as being oppressive is a common man’s attitude toward God. I think it is an unreflected, unrefined towards God. For those who properly understood the message of the genesis Myth, in many instances, we see that the Khasi understanding of God is actually liberative. God to a Khasi is righteous itself. He reveals righteousness to man. Man partakes of their divine righteousness that is revealed to him.

Conclusion:

The Seng Khasi religion which was the religion of all the Khasis now has only a few followers. In future we may find this religion in books alone. I am not keen on reviving the religion or increasing its followers, but along with it some of the rich cultural heritage may go instinct. I have presented the various misconceptions that many western missionaries had, the differences that exist and the manipulation of the myths and other rituals of the Khasis by them. The cultural cringe and cultural alienation that people are already getting into, all these makes me uncomfortable with the idea of my people becoming Westerners in their thinking, lifestyle and outlook- rational, individualistic, materialistic, without a sense of belonging to people, nature and place, without common identity. We need to really bring about a change in our approach to religion, culture and people. We need to humanize the religion which seems to be so much dogmatic, academic, and rational, the contribution the west has made to religion. It is going to be a long struggle for all the sons of the soil to bring about the change we need, not an impossible one. I would like to end with the words of a young Khasi boy whose forefathers lived a Seng Khasi life and who like me feels that there is a need for change.

Seng Khasi for a Khasi is good and is the only Religion. All the religion including Christianity and other religions have their positive aspects and negative aspects, the only person who says that my religion is the only true religion then he must be a religious fanatic who lives in a cave of about one foot high without lights. To me Seng Khasi Religion is the same as my own Religion, when it started it had a cause but then slowly with human nature it gets more and more political in nature, not religious anymore, like Christianity or other Religions.

Glossary

· U Blei - God

· U Nogbuh U Nongthaw - Creator and Planner

· U Sohpetbneng -

· u Lum Diengiei - Mountain

· Ki Hynniew Trep - Seven Huts

· Ka - Refers to Female

· U - refers to male

· Ki - Plural form

· Seng ----- Literally it means youth

· Ka Krem lamet krem Latang ___

Bibliography

1. Chowdhury, J.N. The Khasi People, Shillong: Jeetrai Publication, 1996.

2. Marwie, Barnes L. The Khasis and Their Natural Environment, Shillong: Vendrame Institute Publications, 2001.

3. Miri, Sujata. Religion and Society of North – East India, New Delhi: Vikas Publishing House Pvt.Ltd, 1980.

4. Vashum, Yangkahao. Journal of Tribal Studies, volume XIII, No. 2, 2008.

By Stephen Lalruatsaka SJ