Christology: Search for Tribal Christology. Why should or should not Christ be a Tribal?
1. Introduction
The search for Tribal Christology
encompasses varieties of Tribal norms
and ways of lives. The quest for Tribal Christ is an epitome of
today’s theological trend among the tribal theologian. On the other hand, there is a sharp ideology that there
is no requisite elements of Christ to be a Tribal as well. This paper will shed
light to Tribal Christology.
2. Definitions of the Terms
2.1 Definition of tribe
A tribe is a group of distinct
people, dependent on their land for their livelihood, who are largely
self-sufficient, and not integrated into the national society. Stephen Corry
defines tribal people as those who "...have followed ways of life for many
generations that are largely self-sufficient, and are clearly different from
the mainstream and dominant society."
2.2. Tribal Christology
Vashum uses local/indigenous cultural
categories to construct a Christology of culture and liberation. In order to
develop tribal Christology, we need to know the tribal ethos. Tribal people
have a strong sense of community. This sense of corporate identity is very
strong among the tribals.
3. Why should Christ be a Tribal? -
Presenting Jesus as a Tribal:
Presenting Jesus as a Tribal would
help to show that biblical revelation and early Christian tradition have much
in common with tribal cultural realities.
Presenting Jesus as a Tribal would
mean that biblical symbols can be very appealing and meaningful to tribal
cultures: Jesus as the Healer, the Liberator, the Compassionate Friend of the
poor and the needy, the Good Samaritan, the Good Shepherd, etc.
Presenting Jesus as a Tribal will
bring him to the tribal peoples as the fulfilment of the people‟s mythologies,
folklore, stories, proverbs, festivals, etc.
Presenting Jesus as a Tribal will
give more relevance to Christian faith among the tribal peoples when Jesus
appears to them as their Primeval Ancestor, Tribal Chief, the Centre of their
festivals and celebrations, the Guardian of Creation, the One who will never
separate them from their land.
4. Christology from Naga perspective
4.1. Jesus as the Rooster:
Christology from Naga perspective
Sacrificial system in the Naga
society stands at the centre as a vibrant process between
God-human-creation/world where each finds their mutual corporate and mutual
existence. For them, sacrifice was reflected in terms of physical wellbeing,
safety, a call for blessings in life, family, community, good harvest and
salvation of the body here and now. In this context, Jesus‟ sacrifice could be
a source to identify and to articulate a Christological figure of Jesus from a
Naga Tribal perspective in their understanding of Rooster and its sacrifice.
Rooster sacrifices in Naga tradition were connected in restoring peace,
well-being and harmony of an individual or the community. The significance of
Jesus and the Rooster sacrifice gives nuances in interpreting a new paradigm of
sacrifice which is not based on attrition but for the wholeness of life. Jesus
as the rooster gives a new approach in understanding God-human-world
relationship and also in the understanding of salvation.
4.2. Jesus as Lijaba: Christology from Ao Naga’s perspective
Takatemjen in his book, “Studies on
Theology and Naga Culture” articulates a contextual tribal Christology from the
Ao Naga‟s folktale tradition of the „Lijaba and the two sisters‟. The story is
about two poor orphan sisters who were expelled from their homes and lived in
the outskirts of a village in a small hut.
4.3. Jesus as Lijaba co-suffers with
the poor
Jesus as Lijaba comes to the poor to
be identified with them in their sorrows. He takes an option for the poor in
order to suffer for them and to dwell with them. He becomes a friend for the
outcasts and the despised represented by the two sisters. Takatemjen says that
because the tribals are suffering from oppression, the Christological
importance must be found in this reality of suffering with the marginalized, or
else Jesus‟ coming will have no significance to them.
4.3.1. Jesus as Lijaba liberates the
Oppressed
Jesus as Lijaba offers the hope of
freedom to the outcasts of their land as the heaven to which Christ is leading
the poor and the oppressed is a kingdom in this world where justice, food and
life prevail. A Christology for today for Nagas should not be devoid of a
liberating praxis but it must be strong enough to liberate them from everything
that enslaves them, whether they are socio-economic, political or spiritual.
4.3.2. Jesus as Mother
In the story, Lijaba is in the
kitchen not in the fields. He comes right inside the house and keeps himself
busy cooking a meal for the sisters. In Naga society generally it is women who
cook. But here, the act of Lijaba reveals his attribute as a mother. Lijaba is
motherly, loving, and caring. He is the one who vindicates the poor.
5. Christology from Kuki perspective
Hemkhochon Chongloi, In his book Indoi:
A study of Primal Kuki Religious Symbolism in the Hermeneutical Framework of
Mircea Eliade, articulates the relationship between Indoi symbolism and
Kuki Christology and utilizes the concept of Pathen in bring out a
certain aspect of Kuki Christology. Pathen in the primal Kuki religious world
is understood as the creator, sustainer of all in the universe.
The similar figure of Christ is seen
in the centre of primal Kuki religion, which is Indoi. It literally
means „house magic‟ or „witchcraft‟, and is the name given to the deity of
individual household. The Indoi symbolizes the manifestation, revelation
and accessibility of the sacred, and the immanence of Pathen. The Indoi-Pathen
relationship functions just like the Christ-God relationship whereby
through the incarnation, God becomes Immanuel through Christ. In the writing of
Kaigoulen Kipgen he argued, As Christ was the Immanuel of God to all mankind,
Indoi was the Immanuel of a household of traditional Kuki family. Both Christ
and Indoi become the means of blessing to the people or individuals.
6. Christology from Mizo perspective
According to Lalpekhula, Divinity of
Christ has no problem with Mizo Christology. According to Thanzauva Jesus is
seen as “Hope for better life”. In order for Jesus to be understood and
confessed meaningfully in Mizoram, Christology must be interpreted in relation
to Mizo culture and experience. Thus it can be applied to the understanding of
the Mizo concept of “Pasaltha”.
6.1. Jesus as ‘Pasalṭha’ ’
Jesus is understood as “Pasalṭha”
means “Brave”. Who fight against and conquer the evil spirit. Jesus Christ is
perceived here as a “Pasalṭha” who bravely unto death against the powers of
evil that divide and oppress human beings and the world. Renthy Keitzer says
that the belief in the existence of evil spirits is real in Mizoram and Jesus
Christ could be interpreted as “victor over sin”, “Conqueror of evil spirit”,
and “Savior the Lord”. He said that Jesus Christ comes to us as “Christo
victor” to liberate us from evil spirits, from the superstitious beliefs of
Spiritism. The testimony of his followers revealed that Jesus Christ was active
among poor and oppressed people, bravely fighting with in their struggle
against the destructive forces of their lives.
6.2. Jesus as Pasalṭha-tlawmngai
Jesus not only brave, but also
„Tlawmngai‟ meaning that He not only fought against evil powers and sacrificed
His own life in the struggle, but also essentially was born into the world and
lived in the world for others. The principle and practice of „tlawmngai‟
encompasses selfless service for others, humility, kindness, patience, honesty,
hard work and trustworthiness. The ethical teachings of Christianity, which
advocate doing good and helping others in need, refined the principle of
„tlawmngai‟. Hence in Jesus Christ, the central figure of the Christian faith,
that „tlawmngaiha‟ is mostly clearly expressed.
7.1 Jesus as Cock
A cock Sacrifice is very Significant
for those believers of the Khasi. It is believed to be the sacrifice of peace
and reconciliation. It has a story which describes how a cock in the ancient
days became a sacrificial victim for the sake of humankind and the whole world.
Their belief and reason for cock became sacrificial item, the cock came out
from the other world to rescue man and be a sacrificial victim for the good and
welfare of man. The cock prefigures and symbolizes Jesus. He is the only one
who is really brings true life, peace, harmony, righteousness, justice,
truthfulness, right relationship with God, fellow human beings and fellow
creatures. Moreover, Jesus is much more than the rooster or the cock. He is not
only a sacrificial victim who mediates with God through signs and oracles, but
he is himself divine and human.
8. Conclusion
Creation as a whole forms the basis of tribal identity. Their understanding of God and Christ therefore is just a reflection of their world view. Each group views Christ in their own unique and confined ways. In Christological formation, it is the context of the people that largely shapes the way Christology is articulated. Jesus is a creator, sustainer, healer, deliverer and savior whom they can easily relate with their traditional understanding of what is divine in relation to human beings and creation
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