Donyi Polo[α] is the designation given to the indigenous religion,[3] of animistic and shamanic type, of the Tani and other Sino-Tibetan peoples of Arunachal Pradesh and Assam in Northeast India.

[4][5] The name "Donyi-Polo" means "Sun-Moon", and was chosen for the religion in the process of its revitalisation and institutionalisation started in the 1970s in response to inroads made by Christianity and the possibility of absorption into Hinduism.

[6] 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[7] and temples.

[10][10] 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.

[11][10] According to Talom Rukbo's theology, all celestial bodies including Earth, all things, originate from one source, Keyum (nothingness or the vacuum).

[14] 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".

[18] 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.

[19] Tani-speaking peoples (Lhoba, Tagin, Galo, Nyishi, Nah, Apatani, Mishing, Adi) share a myth telling of their descendance from the progenitor Abotani.

[20] Other Tibeto-Burman peoples of Arunachal Pradesh who share the Donyi-Polo faith don't subscribe to the descendance from Abotani.

[22] 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.

[14] 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.

[24] 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.

Many of them were built after the late twentieth century CE during the faith's revivalist movement in the eastern part of Arunachal Pradesh.

'[28] 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.