Counter reactions towards Christianity
The progress of Christianity was considered as a challenge to the traditional culture of the Khasi; and the official patronage to the missionaries made it apparent that the traditional religion would soon be totally extinct.
This culminated into the rise of an intellectual class among the Khasi who used the education they received from the missionaries, and government aided schools and institutions to counter the change brought in by the advancement of Christianity and the rising power of the British colonial regime. They, thus, found their expressions through a literary movement initiated by Jeebon Roy which soon led to a cultural awakening and eventually to the establishment of an organisation known as Seng Khasi in 1899. The Ka Shad Suk Mynsiem literally meaning ‘Dance of the Joyful Soul’ was introduced in 1911 by the Seng Khasi to bring the Khasi who then had retained their faith in the traditional religion under one umbrella. This annual thanks-giving dance related to agricultural cycle is held annually (month of April-June) at Weiking ground of Shillong and in villages all over the Khasi Hills.9 In due course of time, the Seng Khasi takes upon itself the claim to uphold not only cultural identity, but considers it to be the conscience keepers and protectors of Khasi traditional religion. Perhaps it is the changing nature of the Seng Khasi in its approach and traditions that made the Christians not to take part in this festival, and hence, the traditional dance is strictly attended only by followers of the Seng Khasi.One significant change that requires attention relates to social life of the Khasi. It may be pointed out that Christian missionaries introduced the Gregorian calendar of seven days in a week; it altered the traditional calendar of eight days in a week followed by the Khasi. Before the advent of Christianity, Sunday was never observed as a special day, but daily life was occupied with work except days which involved festivals or family gatherings such as marriages, death or some special occasions. However, the alteration introduced by Christian missionaries made Sunday a day of attending church congregations and visiting family members/relatives. Earlier the Seng Khasi used it as a day for rest, but presently in most of the places, Ka Shad Suk Mynsiem is used to conclude on Sunday and even meetings similar to the Christians’ Sunday-schools are being organised to provide teachings and trainings related to traditional customs and religion. Another interesting development is the closure of major economic activities on Sundays. Thus, we may say that although there is a division along religious lines between the followers of Seng Khasi and the Christians, however, as discussed above, several traditional ethos of culture and community feeling are retained in different forms and spirits.
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