METHODOLOGICAL ISSUES IN TRIBAL THEOLOGY
Introduction
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This writing will
explore the tribal methodological issues in doing theology in a tribal context
and culture. It attempt to highlight major methodological issues with the
models of contextualization about the methodology. It will critically
assess and reflect on the various methodological issues and bring out a stimulated
conclusion.
1. What is Methodology
The term method
is derived from the Greek ‘methodos’, which means ‘going after’ or a ‘way
of doing anything. Merriam-Webster defines methodology as “a body of methods,
rules, and postulates employed by a discipline or the analysis of the
principles or procedures of inquiry in a particular field.[1]
Theological
methodology is understood as a working principle used by theologians in the articulation of theology with a view to achieving a theological vision of the
community of faith or of the theologians themselves.
2. Tribal Methodological issues
Tribal theology
seeks liberation from the perspective of land also their history, culture,
religion, spirituality and even the Supreme Being are important aspect to
reflect upon.[2] Certain
methodological issues in shaping the tribal theology will be discuss as
follows:
2.1. Issues in Contextual Theology
Contextual
theology is a departure from classical theology which conceived theology as a
science of faith drawn from the scripture and traditions. It tries to draw
scripture and tradition, considering their culture, socio-economic and
political issues and the struggles of people for their liberation as the source
of their theology.[3]
It validate
their culture and tradition and gives fuller awareness and self confidence in their
own culture, and gives more concern in their context and particular culture.
However, in contextual theology especially in tribal context there are
incoherency and inconsistency in its account of faith and in relation to other
dimension of faith. There are several strata which cannot be translatable into
worship and incorporated in preaching it remains abstract and irrelevant. As
the society is changing and cannot be static.[4]
2.2 Models of Contextual Theology
Models are
certainly helpful for distinguishing various approaches but certain issues are
visible in models of contextual theology as it cannot be rigidly classified and
not possible to draw a precise boundary line sometimes intertwined or
overlapped with one another. Some of the important Models of contextual
Theology are highlighted below:
2.2.1. Translation
Model:
Basically there
are two methods-literal translations, word to word and functional or dynamic
translation. Concerns with dynamic equivalence. Contextualization of the gospel
message requires encoding-decoding-encoding of the message. [5]
Mostly Tribal translations are based on dynamic equivalence but some critics
that the culture has to be incorporated or inculturated in the translation.
But, there is a danger or tendency of assimilating animistic elements into
Christian faith because such intrusion may distort the gospel truth.[6]
2.2.2.
Synthetic Model
Synthetic
approach or model is the view that the truth in any cultures in itself is not
regarded as adequate for faith until it interacts with the truth revealed in
Jesus Christ. It is a fusion of two horizons Judea-Christian traditions and
tribal culture traditions synthesizing a new form of theology. But, the
theology and dogmas of the tribal’s continue to remain alien to the culture.
Christianity among the tribal’s does not take deep root in the culture and
remains, instead, superficial.[7]
2.2.3. Praxis
model
Praxis model is
an action-reflection method. This approach is a reflection on action for
further action. Praxis is the very method of liberation theology. Theology must
be a critical reflection on action in which hermeneutical circle should be
spirally moving. In Tribal theology (exp.NEI) no substantial theological
reflection on the struggle of the people has been made. Within the umbrella of
the praxis model, feminist and ecological methods or theology effort to develop
the tribal approach is meager.[8]
2.3 Theological Hermeneutics
Tribal
theological hermeneutics is imperative in the present stage for the tribals/
indigenous people of the world and especially in India. It is because only
through relevant tribal hermeneutics that they can bridge the different gaps in
their context: between theo-centrism and anthropocentrism, tradition and
modernity, human and creation, man and woman, community and individual and
theory and praxis. The tribal
theological hermeneutics is its search for theological “meanings” in the
context of the living realities of the tribal/indigenous people. It searches
for relevant message of liberation and transformation, and it also tries to
interpret the stories of the bible and tribal cultures in a contextual manner
so that there will be significant meanings applicable to the living reality of
the tribal people.[9]
The need of
tribal theological hermeneutics arises more so in the context of tribal
churches which are relatively silent on the question of socio- political
economic and traditional cultural dimensions.[10]
The need for
construction of tribal hermeneutics is not necessarily to condemn what the
western missionaries, historians, ethnographers and anthropologies had done for
the tribals but it is with deep appreciative objectivity one needs to
critically re-examine and re-interpret their work as well as, to demystify the
tribal realities and their socio- religious tradition from the eyes of the
tribals.[11]
Tribal
theological hermeneutics aims that oral traditions speak horizontal to the
present tribal people. In the backdrop of interpretation of oral interpretation
of oral tradition in mind, the researcher intends to formulate a relevant
tribal theological hermeneutics. [12]
2.4 Divergence from Colonialism
The British
colonization of India in the 18th century which eventually led to
the British control over the north east region in the 19th century
and this region was mostly inhabited by the indigenous populations and the
pioneer missionaries were American Baptist Foreign Mission and Welsh
Presbyterian mission.[13]
The British
colonizers had an understated common goal of the colonial powers and the
Christian mission was to embark on civilizing mission. The most potent weapon
behind the civilizing mission was the philosophy that not only entertained but
created the idea of superiority over the native race. The civilizing mission
subsumes what the English called “improvement” or “betterment” and later on
moral and material progress.[14]
The attitude of
western colonizers and ethnographers regarding the tribal people was for the most
negative part as illustrated by their need to name and define the tribals as
primitive, uncivilized and a people with no character.[15]
Such negative portrayal of the native people is part of the larger
essentializing process or the othering of the other that is often employed by
the colonial powers. This process of essentializing the natives was actively
employed by the colonial powers with the Indians and other countries.[16]
In spite of all
the good work of the missionaries failed to understand and appreciate the
religious and cultural ethos of the tribal people. One of the primary tasks of
tribal theology is to help tribal Christians overcome from such psychological
feelings of inferiority and self-debasement which have been the consequences of
long history of colonization and missionization.[17]
Paradigm
is similar with methodology but larger in its scope. Paradigm in theology means
an interpretative model commonly agreed and shared by the members of community.
It is specific and realistic set of agreed collective ideals.[18]
David J. Bosch
asserts that in the field of religion, a paradigm shift always means both
continuity and change, both faithfulness to the past and boldness to engage the
future, both constancy and contingency, both tradition and transformation.[19]
A new paradigm of theology usually emerges due to a change of situation. It is
quite evident from history, both in theology and natural science, the whenever
an old paradigm becomes obsolete and inadequate to meet contemporary needs, a
new paradigm emerges.[20]
Whenever such a shift of paradigm occurred, the old paradigm seldom disappeared
completely.[21]
3. Reflection
Usually the
choice of method depends on the theological vision of a theologian and the
situation in which theology is constructed. The theological Vision started
earlier has arisen from the situation in North East India where identity
crisis, economic dependency, tribalism, ecological crisis and social injustice
become the main theological agenda. In response to this complex situation, we
are to integrate both social transformation and inculturation of the Christian
gospel. In an attempt to develop vital and coherent theology, a coherent
theological approach which focuses on the traditions and culture is indispensable.
However, certain limitations and shortcomings which may deviate or distort the
biblical message should be developed cautiously as it will distort the original
message.
Conclusion
The
methodological issues which shape the tribal theology are the striving force
for the ongoing theological adventure. As the environment is changing and the
shift (in focus) of the tribal world also steadily change, the theology also
needs to evolve as the society is not static. This is a pointer or an agenda
for a great sense of paradigm shift in Tribal Theology. The contextual theology
which tends to draw scripture and traditions vis-à-vis the culture, socio-economic
and political issues and the struggles of people cannot be fully fused together
fittingly within the frame of the scripture due to which (sometimes) it became
irrelevant and abstract. Hence, the various methodological issues highlighted
in paper needs to introspect thoroughly and look back to the basics and
formulated cautiously.
BIBLIOGRAPHY
Bosch, David J. Transforming
Mission: Paradigm Shift in Theology of Mission. Maryknoll: Orbis Books,
1991.
Hesselgrave, D. Communication Christ Cross-Culturally. Grand
Rapids: Zondervan, 1979.
Kung, Hans and David Tracy, eds. The Paradigm Change in Theology: A symposium
for the Future. Edinburg: T&T Clark, LTD., 1989.
Leitzar, Renthy. In Search of a Relevant Gospel Message.
Guwahati: Christian Literature Centre, 1995.
Longchar,
Wati. An Assessment of the tribal Theology: trends and challenges for future
in Tribal theology on the move. Edited by Shimreingam Shimray and Limatula
Longkumar; Tribal Study Series-14. Jorhat: Tribal Study Centres, 2006.
Maisuangdibou, M. Tribal theological
hermeneutics: Methodological Issues in interpretation. New Delhi: Cambridge
Press, 2014.
Merriam-Webster's
Collegiate Dictionary, 11th Edition. Merriam-Webster, Inc.. Kindle
Edition.
Thanzauva, K. Theology
of Community: Tribal Theology in the making. Aizawl: Mizo Theological Conference,
1997.
JOURNAL
Vashum, Yangkahao, “Tribal/Indigenous Theology and Its Methodology: A review and Proposal,” JTS XIII, No.1 (January – June 2008).
[1] Merriam-Webster's Collegiate
Dictionary, 11th Edition (Kindle Locations 729532-729533). Merriam-Webster,
Inc.. Kindle Edition.
[2] Wati Longchar, An Assessment
of the tribal Theology: trends and challenges for future in Tribal theology on
the move. (eds. Shimreingam Shimray and Limatula Longkumar; Tribal Study
Series-14. Jorhat: Tribal Study Centres 2006), 9.
[3] K. Thanzauva, Theology of
Community: Tribal Theology in the making (Aizawl: Mizo Theological
Conference, 1997), 58.
[4] K. Thanzauva, Theology of Community…,
63.
[5] D.Hesselgrave, Communication
Christ Cross-Culturally (Grand Rapids: Zondervan, 1979), 86.
[6] Renthy Leitzar, In Search of
a Relevant Gospel Message (Guwahati: Christian Literature Centre, 1995), 1.
[7] K. Thanzauva, Theology of
Community…, 77.
[8] R.L.Hnuni, Lima Longkumar, Wati
Longchar, Takatemjem and others are advocates of this approach ironically
action-reflection for further action or praxis oriented principle is far
lacking behind.
[9]
M. Maisuangdibou, Tribal theological hermeneutics: Methodological
Issues in interpretation (New Delhi: CambridgePress, 2014), 142 -143.
[10] M. Maisuangdibou, Tribal
theological hermeneutics…, 143.
[11] M. Maisuangdibou, Tribal
theological hermeneutics…, 144.
[12] M. Maisuangdibou, Tribal
theological hermeneutics…, 145.
[13] Yangkahao Vashum, “Tribal/Indigenous
Theology and Its Methodology: A review and Proposal,” JTS XIII, No.1
(January – June 2008): 38.
[14] Yangkahao Vashum, “Tribal/Indigenous
Theology,” 39.
[15] Yangkahao Vashum, “Tribal/Indigenous
Theology,” 39.
[16] Yangkahao Vashum, “Tribal/Indigenous
Theology,” 40.
[17] Yangkahao Vashum, “Tribal/Indigenous
Theology,” 41.
[18] K. Thanzauva, Theology of
Community…, 54-55.
[19] David J. Bosch, Transforming Mission: Paradigm Shift in
Theology of Mission, (Maryknoll: Orbis Books, 1991), 336.
[20] Hans Kung and David Tracy, eds.,
The Paradigm Change in Theology: A
symposium for the Future, (Edinburg: T&T Clark, LTD., 1989), 20&23.
[21] K. Thanzauva, Theology of
Community…, 55.
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