Donyi-Polo

Donyi-Polo (also Donyi-Poloism) is the designation given to the indigenous religion, of animistic and shamanic type, of the Tani and other Tibeto-Burman peoples of Arunachal Pradesh and Assam in Northeast India. The name "Donyi-Polo" means "Sun-Moon", and was chosen for the religion in the process of its revitalisation and institutionalisation. The Donyi- Poloism has been there from since immemorial.

The religion has developed a congregational system; hymns to be sung, composed in the Tani ritual language of shamans; a formalised philosophy-theology; and an iconography of the gods and temples. The pioneer of the revival was Talom Rukbo. Donyi-Polo is related to the Hemphu-Mukrang religion of the Karbi and the Nyezi-No of the Hruso.

Theology and cosmology

''Sedi'' and ''Keyum''

In the Donyi-Polo belief, the fountain god that begets the universe (God or the Godhead) is referred to as ''Sedi'' by the Minyong and Padam, ''Jimi'' by the Galo. All things and beings are parts of the body of ''Sedi'': in creation, the hair of ''Sedi'' becomes the plants of the earth, his tears become rain and water, his bones become rocks and stones, and his two eyes become ''Donyi'' (the Sun) and ''Polo'' (the Moon). ''Sedi'', after creation, is a ''deus otiosus'' but continues to observe creation through his eyes, his double aspect veiling-unveiling-revealing himself.

In Galo beliefs, ''Jimi'' manifests as ''Melo'' (Sky) and ''Sidi'' (Earth), out of the interaction of which all things and beings are born, including ''Donyi'' and ''Polo''. There are other myths explaining the meaning of the duality ''Donyi'' and ''Polo''.

According to Talom Rukbo's theology, all celestial bodies including Earth, all things, originate from one source, ''Keyum'' (nothingness or the vacuum). ''Donyi''-''Polo'' is the polar force that generates all stars; the physical Sun and Moon (respectively, ''Bomong'' and ''Boo'') near the Earth and humanity, are bodily manifestations of the universal unseen power ''Donyi''-''Polo'', with ''Bomong'' carrying out the centralising power of ''Donyi'', and ''Boo'' the ''Polo'' power of life-giving.

''Donyi'' and ''Polo''

''Donyi'' (Sun) and ''Polo'' (Moon)—which are, respectively, female and male in the Tibeto-Burman tradition; called ''Ane Donyi'' ("Mother Sun") and ''Abo Polo'' ("Father Moon")—constitute a notion similar to the yin and yang of Chinese culture. It is the analogy through which the Divinity (''Sedi'') can be described, representing the way in which the divine principle manifests itself, that is: eternally veiling, unveiling and then revealing himself in nature; providing harmony and balance to the universe, for example in the alternation of light and darkness, heat and cool, or unity (analogically, the Sun of the daily sky) and multiplicity (analogically, the stars of the night sky).

The practical expression of the faith in Donyi-Polo can be found in the daily life and actions of people: they call themselves "''Donyi O, Polo Ome''", meaning "children of the sun and the moon". When a believer is distressed he invokes "''Donyi''-''Polo''". If a man is falsely accused
of lying he invokes "''Donyi-e!''", "oh Sun!". All these are expressions of faith in Donyi-Polo upholding providently the world, rewarding the righteous and punishing wrong-doers. The divine pair is revered as the highest holy figure governing fate.

"Donyi-Polo" is also used in the sense of "truth" in sacral speech. "Donyi-Polo" is the epitome of wisdom, enlightenment, right conscience, truthfulness, and selflessness. Aware people are called "''Donyi''-''Polo Ome''", which means "children of truth". Elders are regarded as "''Donyi''-''Polo Abu''", "representatives of the truth".

Gods

The followers of Donyi-Poloism worship a variety of gods and goddesses that enliven nature. These gods are believed to partake in the universal balance of ''Donyi'' and ''Polo'', and to be multiple manifestations or identities of ''Sedi''—''Donyi''-''Polo'', each with specific functions and roles. It is believed that they take care of the earth and humanity. The main deities in Donyi-Polo are ''Donyi'' and ''Polo'', ''Kine Nane'', ''Doying Bote'', ''Pedong Nane'' and ''Guumin Soyin''.

Abotani

Tani-speaking peoples ( Lhoba, Tagin, Galo, Nyishi, Nah, Apatani, Mishing, Adi) share a myth telling of their descendance from the progenitor Abotani. Other Tibeto-Burman peoples of Arunachal Pradesh who share the Donyi-Polo faith don't subscribe to the descendance from Abotani.

Abotani is thought to represent the evolution of the human being from the source ''Donyi'', ''Sedi'', the eye of the universe as important to man as the eye of the body. The Divinity has projected man showing him the right way to go.

Conscience and ethics

Donyi-Poloists describe the "Donyi-Polo" nature of the universe as the eyes of human conscience. Happiness is given through right action, and right action is that which follows the order of nature (Donyi-Polo).

Oshang Ering, a philosopher of the religion, has written that as the two objects in the sky (''Bomong'' and ''Boo'') focus light to enable us to see what is what, Donyi-Polo makes us aware of what is wrong and right. Right conscience naturally prevails, and when a person does wrong things (acts against the natural order) and tries to hide it, or masks it as good, then the force of conscience (Donyi-Polo) imposes a psychological pression, and the wrongdoer loses happiness.

Right conscience naturally guides man. According to the traditional belief, love, compassion, equality and selflessness are naturally ordained by Donyi-Polo; they are inscribed in nature. The ethical dimension of Donyi-Polo also means purity, beauty, simplicity, and frankness.

Institution

On 28 August 1968, a meeting of Adi intellectuals was held in Along, West Siang, to discuss countermeasures to be taken against the gradual erosion of indigenous identity and traditions attributed to India's policy of integration of Arunachal Pradesh, and particularly the spread of Christianity in the area since the 1950s which has caused an enduring crisis in the cultural mosaic of the north-eastern state. The meeting's aim was also that of uniting the Tibeto-Burman folks under a collective identity and values for a good life.

Talom Rukbo emerged as the father of Donyi-Poloism, a term that was coined for the institutionalisation of the Tibeto-Burman folk religion. According to Rukbo, the main reason for the easy erosion of the traditional culture was that it lacked written literature. So, with the aim of recovering the endangered rituals, prayers, and hymns, within 1986 three major cultural organisations were founded: the Tani Jagriti Foundation, the Donyi-Polo Youth Federation, and the Donyi-Polo Yelam Kebang.

Rikbo expressed the need for institutionalization of the traditional faith in these terms:
:«''Tradition means the way of living of a society practicing its socio-religious culture, economic life, the way of preserving history, literature, and all other norms of social life inherited from time immemorial which may be called social character and identity''».

Many Adi and Tani intellectuals reflected Rukbo's ideas, and these gradually spread across the tribes and even beyond the Tani people. The 31 December, the day of establishment of the Donyi-Polo Yelam Kebang in 1986, has been made the "Donyi-Polo Day" celebrated each year.

Since then, templar areas () have been consecrated, religious literature and prayer hymns have been collected and published. To meet the growing number of adherents in the revival, the Donyi-Polo Yelam Kebang established orientation courses—which take place twice a year—and trained groups of youth to send back with books and icons to their home village, to encourage people to construct temples and conduct prayers. During the last two decades the spiritual revival has spread all over Arunachal Pradesh.

Supporters of the revival have coined the slogan «''Loss of culture is loss of identity''» which has become very popular. The indirect implication is that those who convert to Christianity lose their culture and hence their identity.

''Gangging''

A is a general name for a prayer place of the Donyi-Poloist faith, and especially in the Adi areas. The as a sacred enclosure is a concept popularised by the Donyi-Polo Yelam Kebang since 1996.

According to Talom Rukbo, the word is derived from ''Gangging Siring'', the concept of land or holy tree that mediates between the spiritual and the natural worlds, and from which any thing, living or non-living, comes into existence.

''Gangging'' congregants have to follow certain rules: for example, male members must sit on the left in rows, and female members on the right, cross-legged. Within the prayer place, there should not be any noise during prayer except the sound of the hymns. Prayers are organized in the prayer place on Sundays, and all of the branches established in each of the villages under the Siang district are centrally regulated by the Donyi-Polo Yelam Kebang. Through the prayer place, codified rituals and practices, and iconographies of the Gods and Goddesses have been introduced.

Ethnic variations

In Galo areas, the prayer place and community halls (''dere'') have come up under the patronage of the Donyi-Polo Welfare Association and they are being built since the 2000s. Priests (''nyibu'') conduct prayers in the prayer place on Sundays. In Apatani areas, the religion is called "Danyi-Piilo" and prayer place are called ''meder nello'' ("purified place"), the first of which was built in 2004, songs and prayers are collected in a prayer book called ''Lyambope''. Donyi-Poloist prayer place in Nishi areas are called ("pure place"), and also among them the movement has been started only in the early 2000s.

More recently, the success of Donyi-Polo has crossed the Tani cultural borders inspiring the rise of Rangfraism among the Tangsa, and of Intayaism among the Mishmi, respectively in Changlang and Dibang Valley.

See also

* Tribal religions in India
* Bathouism
* Indigenous religion
* Sanamahism
* Sarnaism

Notes

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Religion in India
Indian religions
Asian ethnic religion
Sacred groves of India