Introduction

Northeast India is a microcosm of ethnic plurality, with an innumerable number of

tribes and sub-tribes varying in origin, culture, language, religion, and migration
history. Despite their diversity, these tribes share common traits distinguishing them
from the Aryan and Dravidian races predominant in India.

The Khasi, a significant ethnic group in this mosaic, have a history marked by early
migration to Northeast India. Dr. Hamlet Bareh, an expert on Khasi history and
culture, notes that the Khasi include several sub-tribes such as the Khynriam in the
Middle Range, Jaintias or pnar in the east, Amwi in the west, Bhoi in the north, and
Lyngam in the far west of Meghalaya1. Each sub-tribe has unique characteristics.
The name "Khasi" is derived from an etymological analysis, splitting it into "Kha,"
meaning "born," and "Si," referring to the first or ancestral mother. Thus, "Khasi"
means "born of mother," providing a shared identity within the ethnic diversity of
Northeast India.
The Khasi people have a deeply ingrained belief in God, referred to as "U Blei." For
the Khasis, God's existence is self-evident and requires no intellectual justification.
They perceive God through His power, righteousness, and spoken word. Various
titles for God highlight different attributes: U Nongbuh U Nongthaw (Creator and
Maker), U Nongsei U Nongpynlong (Dispenser and Sustainer), and U Nonghukum bad
U Nongsynshar (Commander and Ruler), among others2. These titles underscore
God's omnipresence, omnipotence, and intimate relationship with humanity.

Khasi religion, known as Ka Niam Khasi, lacks a codified doctrine, sacred book,
structured organization, or supreme leader, making it difficult to precisely define.
Traditionally, it has been classified as animistic, which implies a belief in spirits
inhabiting natural objects. However, this classification is considered restrictive. The
Khasi religion incorporates elements of animism but extends beyond it, reflecting a
complex spiritual system deeply connected with nature and everyday life.

The Khasi In Contact With Christianity

The earliest significant Christian presence in Northeast India began with Baptist
missionaries ie. Arrival of William Carey in calcutta on november 1793, a key figure
in the Serampore Mission in Bengal, influenced these efforts by advocating for
missionary work across India and translating the Bible into various languages 3.

The Christian missionary activity among the Catholic have begun much before the
British occupation of the region. Nearly 80 years before the first Catholic
missionaries arrived on the scene, two Protestant denominations, the Baptists and
the Presbyterians, reached the Catholic Church. The Baptists walked in on the
Catholic Church for a short period, and then the Presbyterians continued the
missionary walk. They made much progress in evangelization among the Khasi.

The Baptist Mission

William Carey, based in Serampore, Bengal, aimed to extend missionary activities to
Northeast India. Krishna Chandra Pal, Carey’s first Indian convert, was sent to preach
among the Khasis in 1812. By 1813, Pal had baptized seven converts at Pandu, but
political tensions and persecution soon hindered further progress, leading to the
mission's eventual abandonment 4.James Rae, another Baptist missionary, opened a
school in Guwahati, including three Khasi princes. However, due to adverse
circumstances, Rae abandoned his work.

In 1834, Captain Francis Jenkins encouraged the Serampore mission to return to

Assam. Alexander B. Lish was sent to revive the mission in the Khasi Hills, opening
three schools and engaging in teaching and preaching. Despite his efforts, financial
difficulties and lack of success forced Lish too abandon the mission in 1838.

A significant achievement of the Serampore Baptists was the translation of the New
Testament into the Khasi language. Initiated by Carey, the first Khasi New Testament
was printed in 1824 using the Shella dialect and Bengali script. Lish later revised and
published parts of it, contributing to the Khasi literary tradition.

The Welsh Presbyterian Mission

When the Serampore Baptist Mission decided to leave the Khasi Hills, they
approached the Baptist Missionary Society of London and the American Baptist
Mission, but both declined. They then turned to the Welsh Calvinistic Methodist
Mission Group, which accepted the task. The first Welsh missionary, Thomas Jones,
arrived with his wife on June 22, 1841, and settled in Cherrapunji. They built a
bungalow, church, and school in Nongsawlia nearby a British Headquarter, but these
were destroyed in an outbreak in 1897.

Thomas Jones, known as the father of the Khasi language, introduced the Roman
script to Khasi, publishing the first Khasi book, *Ka Kot Ba Nyngkong *(The Primer) in
Roman script. He believed that educating local youth was essential for
evangelization, resuscitating and opening new schools. Despite initial resistance, the
Roman script became a cornerstone of Khasi literature 5.

In 1849, Jones handed over the mission to William Lewis, who continued the
educational and evangelistic work. Early efforts saw limited success, with low school
attendance and few conversions. In 1854, the British government provided financial
aid, allowing for more schools. By 1858, there were 10 mission schools with 132
pupils. Despite slow initial progress, the number of baptized Christians grew to 158
by 1861.

Thomas Jones II took over in 1861, benefiting from a supportive British government
and increased funding. This period saw significant growth in schools and
conversions, particularly in Shillong and Jowai. Between 1870 and 1890, there was
remarkable progress in mission work, with many Khasis accepting Christianity 6.