INDIGENOUS MUSIC AND WORSHIP

As South Asians, we are proud of our national cultures and indigenous music and would like to use these to enable believers to worship in their “heart culture”. Doing this requires a healthy understanding of both biblical worship and local culture.

First of all, what is biblical worship? Worship is the act of paying honour to a deity. In the OT, the word translated as “worship” literally means prostrating oneself, falling on one’s knees and touching the ground with one’s forehead. This used to be the way one showed respect for a human ruler. Today, “worship” refers to the reverential attitude of mind and body with which people should approach God. It symbolises religious adoration, obedience and service.

In the NT, the word translated as “worship” literally means kissing someone’s hand or the ground, and thus also implies prostrating oneself before a superior. It represents an acknowledgment of the greatness of God and of our own inadequacy, leading us to fall before him and acknowledge him as Lord.

Different churches have developed different styles of worship, but the heart of worship must remain our acknowledging God as Lord and giving him glory and honour. Everything else about our worship is based on human culture and personal preferences.

We sometimes fall short of this biblical understanding of worship when our worship becomes more entertainment-oriented than Godoriented.

We attend church in order to “get something out of the service”, rather than to worship God and serve others who attend (Heb 10:25). We become observers rather than participants in the worship and do not “offer the sacrifice of praise to God, the fruit of lips that openly profess his name” (Heb 13:15). This form of passive, self-centred, entertainment worship is not only wrong biblically, but is also at odds with South Asian culture. Worship in Asian religions is active and God-centred with the worshippers engaging in symbolic acts that demonstrate their piety.

Though some early Western missionaries tried to work with the available forms of worship in the local culture, many others, fearing syncretism, dismissed local culture as evil. This led them to steer Christians away from their local culture and from indigenous forms of worship. Converts were taught to worship in forms that were familiar to the West but alien to Asian culture. The influence of this type of teaching continues in South Asian churches today. But we cannot blame just the missionaries for our alienation from indigenous culture.

The scientific and technological advances of the West also impressed South Asians. In the early nineteenth century many uncritically embraced the culture of the colonisers without reflecting on its suitability for local worship.

Whatever the reasons for adopting Western forms of worship and music in the past, there has recently been a move to integrate indigenous music and worship styles in Christian worship. There is increasing use of bhajans and kirtans and of instruments such as the harmonium and tabla. Katha Kalatchepam (a traditional blend of songs, drama and storytelling) is being used to expound biblical stories.

It is worthwhile to mentioned the Northeast India indigenous music and worship, especially the Mizos. Indigenous Mizo music and worship are closely linked to their indigenous background. Having developed from oral traditions rooted in nature into a distinctive, colourful manifestation of Christian faith. In order to exalt God, this complex cultural synthesis mainly depends on community involvement, vocal harmonies, and traditional instruments.

In mission schools, congregational singing, tonic-sol-fa training, and translated evangelical hymns were the first forms of music. These eventually adopted native rhythms, fusing local poetic meters with Western hymnody.

Inkhawm Zai is one important aspect of indigenous worship. It is a robust, un-choreographed congregational singing practiced during regular church services

A quintessential Mizo communal singing tradition. It mainly takes place during events like Christmas or wakes, where villagers sit together for hours singing dedicated devotional songs called Lengkhawm Zai.

The Khuang (Drum) (khuong in Hmar) is a major traditional Mizo instrument popularized in modern church services. A famous Mizo proverb, Khuang lova chai ang ("a festival without a drum"), signifies that life and worship are incomplete without rhythm.

All these signify and edify the traditional and indigenous forms of worship. Using an indigenous musical instrument magnify and glorify the Living God in their own cultural context.

Churches and worship leaders are being called to develop cultural and biblical sensitivity and to be willing to contextualise worship, understand the cultural context of the church in their community and be aware of the heart language of the people. They need to be bold in their use of cultural forms that have not been used in the church before. They also need to have a deep understanding of the local culture of the church in each region and of its indigenous styles of music, traditions and history if they are to avoid syncretism and ensure that the people can truly express their worship and adoration of God in their heart culture, When we worship in this way, our worship will be acceptable to God while also being more contextually relevant, meaningful and spiritually uplifting.

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METHODOLOGICAL ISSUES IN TRIBAL THEOLOGY

Introduction

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 18^th century which eventually led to the British control over the north east region in the 19^th 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]

          2.5 Paradigm Shift      

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, 11^th  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).

 

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[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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Tribal Ethics: Tlawngaihna,Sobaliba,Khankho

Introduction

In this paper we will be bringing out the understanding of twalmngaihna in Mizo, Sobaliba in Naga, Khankho in Kuki and we also describe their understanding of the various prespectives, characteristics and practices of each of them in details.

Tribal Ethics

K.Thanzauva writes, 'culture is defined as the sum total of the original solution that a group of human invent to adapt to their natural and social environment. It develops out of human beings encounter with the nature and the environment, when they adapt certain features in order to meet their needs and to solve their problems and to live within the demands, restrain and the potentials of the environment.'

1.Tlawmngaihna (Mizo)

1.1 Meaning of Tlawmngaihna

Tlawmngaihna is Mizo term which literally means self-sacrifice for other which is in need. Here the emphasis is on a denial of self rather than an effort to be independent. The purpose of this self- denial is to serve the community and any person in the community who are really in need of help. It is an act of charity where in self-interest is subordinate to the interest of community, and the self -sacrifices for the need of other is to come in spontaneously as a natural part of one’s life. Without the principal of Tlawmngaihna a communitarian society cannot function. without the principle of Tlawmngaihna it would not be possible to build a harmonious society where member of the community practiced decision by consensus sharing their joy and sorrow and caring one another. The capitalistic as well as the modern communist system do not have this kind of basis on which to build community. For tribal society, such a basis is provided by Tlawmngaihna. P.L. Lianzuala in his article “ Towards a theology of Mizo Tlawmngaihna “ argue that Tlwmngaihna was created by social necessity in the Mizo society: he also the observation that while a number of Mizo cultural practice were annulled in the process of change by the other culture.[1]

Several attempts have been made to define Tlawmngaihna, both Mizos and themselves and the non- Mizos who know the Mizo culture. Definition though it cannot be avoided, is often misleading and inadequate to explain accurately complex concept and practices. The problem of defining and translating Tlawmngaihna in to English is clearly reflected by the many vocabularies and phrases employed by J.H Lorrain who tried to explain Talwmgaihna as a) To be self –sacrificing ,unselfish ,selfish-denying ,persevering ,stoical, stout-hearted ,plucky ,brave, firm, independent, loath to lose one’s good reputation, prestige, too proud or self-respecting to give in ,etc. b) To put one’s own inclination on one side and do things which one would rather not do, with the object either of keeping up one’s prestige or of helping or pleasing another or of not disappointing another etc.[2]

1.2 Etymology

Tlawmngaihna is the social principle as well as the norm for good conduct of the people in the community. The tribal moral ethos is based on good deed for the welfare of the community. on putting the interest of the community above one’s own individual interest. Therefore, the tribal in their judgment of conduct would say, it is shameful rather than sayings, it is wrong. Doing anything that the society does not accept, whether wrong or right is shameful. Parents prevent children doings certain things not necessarily because it is wrong to do them but shameful. In a society where community is placed above individuals, this kind of ethical judgment is inevitable .it is both moral and social.[3]

1.3 Concept

Though we uphold with honour the sprit and objectives of Tlawmngaihna, we need to point out that the principle of tlawmgaihan does have both positive and negative aspects. It is the Tlawmngaihna teaching of self –lessness which makes the Mizo people reserved, slow to express themselves even to extent of telling a lie. A starving Mizo is reluctant to tell his wants of food. Even a seriously sick patient, on the verge of death, well tells a doctor that he does not feel pain. The major weakness of Tlawmngaihna is lack of critical basis of assessment of its own action. Since it has been so much socializaed and people simply assume that what is expected in and by the social is right and good.[4]

Tlawmngaihna is bases on the principle of self –sacrifice. It is not merely a system of social control for equilibrium, as some sociologists have suggested. Social control implies seeking to contain individual or group resistance within tolerable limits. Since the principle of Tlawmngaihna prohibits criticism against other. Tlawmngaihm could be one the indirect cause of wild corruption in Mize society today. Rather than challenging the wrong structures and misdeed of rulers, the principle of avoids pointing out the wrong doing of others. Another weakness of tlwmngaihna is that its practice in the actual life is limited to those who understand the meaning of Tlwamngaihna. The Mizo who are exposed to other culture have realized that it is practicable only within the society where its understood and practiced by the people .first of all it begins in village community ,the expanded its circle to the larger Mizo society but rarely crossed beyond the boundary of Mizo society.[5]

2. Sobaliba (Nagas)

2.1 Meaning

Sobaliba is a moral code of the Ao Nagas. Morality for them is learned communal values that were life-enhancing. Thus it contributes to the common good. Community well-being is the essential philosophy that sustains the Naga community. Community is the first and foremost then comes an individual. Sobaliba is to guide them to live responsible and harmonious life. Sobaliba is practiced to value, respect and care for every human being. It is in fact, the essence of human beings. Its basic principle is characterized by integrity, respect, compassion, simplicity, hard work, and selflessness. These characteristics understood responsible living, appreciation and valuing of the interconnected nature of human beings to each other and to the non-human creation.[6]

2.2 Concept

Sobaliba is an indigenous moral code to guide people in Nagaland to responsible and harmonious living. A society that practiced Sobaliba valued, respected, and cared for every human being. Naga believed that each part of God’s creation was interconnected and interdependent on each other for survival and growth. Hence, they lived in harmony with all living beings and cared for all guided by a strong moral code called Sobaliba. Sobalibais an Ao term. Each tribe has its own version of the moral code known by their distinct tribal term but similar in essence to Sobaliba.[7]

2.3 Sobaliba Practices[8]

 To be generous, hospitable to the needy, the poor, the aged anfd the stranger

 To honor and respect everyone

 To be unselfish with food and materials that nature provides

 To share land with the landless

 To speak the truth

 Avoid false witness

 Not to steal, cheat or rob

 Not to seek position, power or self -glory

 Protect and defend the community from harm

 To raise children of Sobaliba

 To work hard

 Learn traditional crafts

 To have pride in dignity of labor

 To observe the norms and rules of the community

 To care for the earth and everything in it

 Not to kill or torture any living beings

 Participation in community work.

Sobaliba is the basic code existence for the Ao Nagas through the ages in their relationship with others and the nature. It guides the people on the right path.[9]

2.4 Analysis

Sobaliba has a positive influence towards Christians. Wati Longchar commented, “The value of self –sacrifice produced many selfless preachers”. The gospel was preached all over the villages where many became Christians. The practice of sobaliba contributed to spread of Christianity among Nagas. The other practices also are in line with biblical teachings. However, the question arises is how far sonbaliba is practices and follow by Christians till this day. Today, the community is deteriorating where violence, hatred is seen.[10]

3. Khankho

3.1 Definition of Khankho:

There is no English word equivalent for Khankho, so at best it need to be describe or define. Its etymology is Khan= ‘grow’ ‘develop’ and Kho= ‘Vilage’ ‘lifetime’ etc. when the two words are integrated into one words the results meaning undergoes a change, surpassing the meanings in their separate entities and indicate a ‘principle of life’ or ‘a way of life’. Or ‘the way a person is expected to live’.[11] Traditionally, khankho refers to the growth in love, care and concern of socio-political, economic, religion and educational that nurtures human community for the wholeness of the Kuki people in village, town or cities. Khankho is not only and act but a duty to response, to transform, and to establish Kuki humanity with love, concern and sacrifice for growth, prosperity, integrity and fratermity.[12] Thus Khankho refers not to a mere intellectual knowledge or an act of performing duties towards others, but rather it is about the ‘being’ or a person who she or he is.[13]

3.2 The practice of Khankho.

3.2.1 Upa- Naopa Relationship.

Upa means older brother or senior clan, and Naop, yonger or Junior clan. This relationship works not just for a family but also for the village, the clan and the whole tribe. Upa not only enjoys the privilege of the hereditary headship of the family, but also has the responsibility for the wellbeing of his younger brothers and all his sisters. He represents the family or clansmen in important occasions such as ritual ceremonies and traditional courts.[14] The same principle of relationship is applied in the socio-political relationship between clans, vilages and the tribe. There is upa of a family, upa of a clan, and upa of the whole tribe and it goes on to their cognate tribes. This relationship instil among the people an atmosphere of brotherhood and a sense of responsibility toward each other favouring the principles of Khankho. In this way the kukis were able to overcome discrimination and justice within the society to a large extend.[15]

3.2.2 Tucha – Becha relationship

Tucha-Becha relationship is a horizontal relationship and it leaves no one excluded from the relationship. Tarun Goswami speaks of Becha and Tucha as “the friends, Philosophers and guides of the Kuki families”.[16] Becha is a term used to refer to a person who is nominated by a family to act as the main responsible person and spokesman on behalf of the family. This is a special relationship instituted between a family and a Becha. Observing the importance of his role and status Goswami writes. “The Becha performs the Job of a general manager of the family shouldering the managerial responsibilities in all the social functions including liaison work of the family. Without the Becha performance, any Kuki social functions unthinkable. During the feasting, which is an integral part of a Kuki family, Benu’s(the wife of Becha) main role is to cook rice while the Becha serves as the head of the family in consultation with the family concerned.[17]

3.2.3 Sunggao Relationship

The term sunggao refers to the members of the family or clan from which the wife comes. They are called pu or pute, and they in turn call their nephews, tu or tute. The sunggaos enjoy the respect and high regard and accordingly, their role is also different. They are not directly involved with the affairs of the family but are more of observers and they make their presence felt. The recognition of their status as Pu or Sunggao is shown by giving a neck portion of hunted meat and they return give their nephew or Tu a chicken. In this way they formed a closely knitted community.[18]

3.3 Critique

Culture is behavior by which an individual is identified as a specific group of people. It is also the social heritage and customary way by which groups organize their way of behaving, thinking and feeling. The Kuki’s have a very distinct culture and a Kuki cannot be isolated from the practice of customary laws. The whole laws or ethical principles of the Kuki’s evolved around the system of Khankho by which a Kuki is bound of both his social and political obligations in a society. The real meaning behind of all various laws there is love, care and concern about the well-being of villagers.

4.The Garo (A.chik)

The tribe is known to outsiders as Garos while Garos prefer to address themselves A.chik mande (A.chik means hill and mande means humankind). The Garos constitute a matrilineal society and has been divided into two ideally exogamous moieties (chatchi) viz. Sangma and Marak which are again subdivided into more exogamous clans (Ma.chong) – Momin, Shira and Arengh are considered sub-clan constellations of the Sangma clan. According to Dr. Julius Marak, there are not much cultural differences among these sub-tribes though they are of different dialects users. They are Chisak, Matchi, Matabeng, Ampleng, Am.beng, Atong, Gara-Gan.ching, Chibok, Ruga, Me.gam. A.we.[19]

4.1 Traditional Religion

The non-Christian Garos known as songsareks who believe in the existence of a Supreme Being but they do not worship him by sacrificial offerings, believing him to be a benevolent spirit. He is Tatara-Rabuga, the creator at whose command Nostu-Nopantu and Matchi created in the world. The non-Christian Garos have numerous stories of creation and most of the stories resemble the Biblical version. According to them, in the beginning there was watery plain; darkness ruled over everything and land was invisible. The Tatara-Rabuga, the Chief Spirit of the Garo pantheon commanded Nostu-Nopantu to create the earth with a lump of clay brought by a beetle from under the water. Monkey was the first animal to be created land and humankind was the last product of creation. The non-Christian Garos believe in the exixtence of spirits which before reincarnation rest in abodes like Balpakram and Balsiram Hills. Sin is one’s life affects the form of reincarnation. The lowest form of reincarnation is to be born as an insect or plant and the greatest reincarnation is in the same Ma.chong.[20]

According to Dr. Milton, there are no written documents about ancestors’ worship among the Garos but we can learn from the erection of Kima or memorial posts with the food placed beside it order to show reverence for the dead spirit on its journey to the abode of spirits. Besides the individual sacrifices, religious ceremonies are performed by the entire village for protection from evil spirits. The fact that one observes bamboo shrines smeared with blood of animals, decorated with feathers, egg shells and cotton demonstrate that fear of evil spirits governs the life among non-Christian Garo.

However, with the emergence of Christianity in Garo Hills came as a direct threat to the traditional Garo region. In fact, the Christian religion came to reolace the traditional relgion while changes in other aspects of Garo culture came as corollary to it only. On the other hand, change in the religious system that is replacing the old traditional religion by Christianity, lots of changes in their physical appearances, habits and manner, their mental outlook, spiritual life and their attitudes to life and other fellow beings. They are also taught on personal cleanliness and decency as well. In a Garo traditional society both men and women kept long hairs but the Church insisted on cropping male hairs short. The Church taught them how to respect elders, teachers and other fellow beings. All these have created new mental outlook and new values among them.[21]

5. Impact of Christianity on the Bodos:

5.1 Identity of the bodos

The Bodos are identified with the following names: Bodo, Boro, Kachari and Mech Boro. Bodo means the first born or the first or the first inhabitant. The Bodos who lived in the valley of Mechi river in Nepal prior to their coming to India they used to identify themselves as Mech. They are also Bodos. After entering in India they dispersed in different areas in North East India. Some Mech Bodos are also still found in Koch Bihar and Jalpaiguri districts of West Bengal.

The Bodo tribes have their own customs and traditions in a varied rich culture.

5.2 The Ancestral Religion of Bodos

The Bodos call God as Abong. Abong is their supreme God. Bathou is their chief diety from whom their religion is derived. So they called their religion as Bathou. Bathou is the ancestral religion. Literally Bathou means five deep mysteries or five elements of creation: earth, air, water, fire and ether. Bathou has several names, one of them is Kwira or Kwira Bwrai. According to a mythology the creation came into being when Kwira wedded to these five elements of creation. According to Bodo belief the Abong brought about the creation through Bathou. The belief of the Bodos in these five elements of creation is expressed in the following way: Sijou Gorongba(the cactus plant has five ridges), Thaigirni bikonga kongba(chalita fruit has 5 flakes), Sifungni gudunga gudungba( the flute has 5 holes), Bathouni Bandwa Bandwba(the altar of Bathou has 5 ties), the Bodo Bwraini khwtayabw fongba (the 5 words uttered by Bodo Bwrai ).

The Kerai is the main religious festival of the Bodos. This festival is derived from worshipping and propitiating Bathou. There are four kinds of Kerai worship: Dorson kerai, Umrao kerai, Phalo kerai and Noni kerai. Except Noni kerai other three kerai worships are social in nature and performed on specific occasions. This festival has given rise to rich music, dance, art and philosophy and bestowed civilization on the Bodos. Another important festival of Bodos is Bihu.

There are three kinds of Bihu: Bwisagu(spring festival), Mainao borainai(harvest festival) and Mainao sibinai(thanksgiving festival to Mainao). Of them Bwisagu is the main social festival and is observed in the new year month, i.e. in Bwisak. This festival is observed to invite Bardwi sikhla (the goddess of nature or the Spirit of nature to come with her all blessings: the rain, the bright sunshine, graceful winds etc, and brighten the face of the earth). The goddess comes with all her blessings and fills humans with boundless joy and happiness.

5.3 Socio culture of the Bodos before and after the coming of Christianity:

Before the coming of Christianity, the Bodos were animists. They used to sacrifice birds and animals to their Gods and Goddesses. Those who became Christians discarded the animist practices as the missionaries in general were not in favor of them. They had to discard even their indigenous musical instruments which were used in the worship of Gods and Goddesses. This isolated the Bodo Christians from the mainstream of life, and was an impediment to their evangelization.

5.4 The Hmars:

The Hmars are one of the tribes of North East India belonging to the Chin-Kuki-Mizo ethnic group.

Conclusion

The practice of ethics and moral values in all above communities reflected the one understanding of serving the community selflessly. The tribal ethics can be connected to Christ who came to this world to sacrifice oneself. Christ sacrificed oneself for the good of others, so that one may have life. Christ came to serve and not to be served (Mk 10:45). Doing good to others is the one essential thing to be Christian. Christ himself set an example of helping poor, the elderly, sinners to uplift them in the society. However, in society today the practices of the ethical/moral values is challenging. The tribal society and the church has forgotten the basic and profound teaching of moral values offers by their culture. Reflection on these good moral values is important in order to have peaceful, loving and harmonious community.

 

Bibliography

Hoakip Jangkholam. Can god save my village. Cumbria: Langham parternship,2014.

Longchar A. Wati. Interaction between Gospel and culture among Nagas. Jorhat: Trival Study Centre.

Nungshitula. The Naga Image of the Human Being. Jorhat: Tribal Study Centre, 2001.

Puthenpurakal. J. Impact of Christianity on North East India. Shillong: Vendrame Institute Publications, 1996.

Thanzauva. The heology of community: Tribal theology in making. Guwahati:Labanya press,1997.

 

Webiliography

www.religiouseducation.net/rea2014/files/2014/07/RIG-McFayden-Narola.pdf

ww.kukiforum.com.understanding-stimulative-terms-in-kuki-society.

www.nagaforum.com ,

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[1] Thanzauva.The theology of community : Tribal Theology in Making(Guwahati:Labanya press,1997),121  

[2] Thanzauva.The theology of community…, 123.

[3] Thanzauva.The theology of community…, 123.

[4] Thanzauva.The theology of community…, 124.

[5] Thanzauva.The theology of community…, 124.

[6] Nungshitula, The Naga Image of the Human Being (Jorhat: Tribal Study Centre, 2001). 54-55  

[7] https://religiouseducation.net/rea2014/files/2014/07/RIG-McFayden-Narola.pdf  

[8] A. Wati Longchar, Interaction between Gospel and culture among Nagas, (Jorhat: Trival Study Centre), 54  

[9] Narola Ao Mc Fayden, http://www.nagaforum.com.  

[10] Narola Ao Mc Fayden, http://www.nagaforum.com.  

[11] Henkhochon Chongloi, Indoi (Delhi:ISPCK,2008), 292. 

[12] http://kukiforum.com.understanding-stimulative-terms-in-kuki-society.  

[13] Jangkholam Hoakip, Can God Save My Village(Cumbria:Langham parternship,2014), 287.  

[14] Hoakip, Can God Save My Village…, 131.

[15] Hoakip, Can God Save My Village…, 132.

[16] Hoakip, Can God Save My Village…, 132.

[17] Hoakip, Can God Save My Village…, 133.

[18] Hoakip, Can God Save My Village…, 134.

[19] J. Puthenpurakal, ed., Impact of Christianity on North East India (Shillong: Vendrame Institute Publications, 1996), 3-4.  

[20] Puthenpurakal, ed., Impact of Christianity on North East India…, 251.

[21] Puthenpurakal, ed., Impact of Christianity on North East India…, 245.

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