Introduction:
Theology is the ongoing reflective activity of people's experience
of faith in a given context. It should not be reduced to mere "speaking
activity" or "liberation activity" of the poor, oppressed and
tribal. Although tribal theology is supposed to re-patronize tribal practices
for the upliftment of tribal people, it has challenges as well as prospects.
Tribal theology is not used in practical life, it contradicts the method of
development, etc., but it has prospects that allow us to think twice as
children of God. Meaning of 'tribe': The term 'tribe or 'tribe' does not come
from people who are identified as tribal. It is a term used by anthropologists
to refer to “a group of people speaking a common language, following uniform
rules of social organization, and working together for some common purpose,
such as trade, agriculture, or warfare. Nineteenth-century anthropologists
distinguished between "tribal" societies and "modern"
societies based on their legal and political institutions. For example, Morgan
describes tribal societies as social but without any political organization.
They now define tribal societies as consisting of a relatively small number of
members, limited in the spatial and temporal extent of their social, legal, and
political relations, and having a morality, religion, and worldview of
corresponding dimensions.1 Challenges of articulating tribal theology : 1.
One-sided condemnation: Voices reflect the tribal people's experience of pain
and desire for hope. We are talking about a people whose history has been
suppressed by various waves of invasive colonization of (Western) religion and
education, militarization, constitutional democracies, aid dependency and
economic globalization. Due to many years of slavery and subjugation, the
indigenous people lost their self-respect and self-confidence, which developed
into a feeling of inferiority that prevails even today.2 The tribal theologian
always condemns the majority and ruling group of people for suppressing the
tribal people. They are foreigners in their own country and they are also
abused by the majority on the mainland. It is undeniable that the ruling group
has always oppressed the marginalized community and the powerless.
Indigenous people experienced house burning, kidnapping, killing
without justice, rape, political and economic exploitation. These incidents
should be discussed and exposed to the people. But theologians never discuss
the same tribal people oppressing other tribes. A powerful tribe uses and
abuses a powerless tribe, powerful tribes consider themselves much better 1 K.
Thanzauva, Theology of Community: Tribal Theology in the Making (Bangalore:
Asian Trading Corporation, 2004), 10-11. 2 Wati Longchar, "Liberation
Theology and Indigenous People" in Contours of Tribal Theology: Issues and
Perspective (edited by Lalramliana Pachuau, Bangalore: BTESSC, 2015), 61. [2]
than other tribe and looking down. Many tribal genocides happened and entire
villagers were wiped out by another tribe. But tribal theologians feel
uncomfortable talking about these incidents. The challenge for the tribal theologian
is to speak neutrally and criticize for wrong and praise for good. 2.
Aggressiveness of global culture: There is nothing hidden in this globalized
world, the world is becoming a global village, it can communicate with each
other in an instant. Through television and social media, everyone comes to
interact with other people's culture, maybe in the form of movies, drama
serials, songs, dances, etc. this culture is so attractive to the young
generation and they try to imitate this culture by learning the language,
behavior, dress , lifestyle and moral value. Such invented cultures which
destroy tribal culture and tribal moral and ethical values. Young people are
shy to introduce themselves because tribal and tribal culture is backward for
them. It is a great challenge for the theologian to make tribal theology
attractive and acceptable in the age of globalization. 3. Diversity among the
tribal community: Tribal theology needs to be considered in light of the
"politics of difference" and "shared space" (physical,
mental and socio-political spaces) as each tribe seeks to assert its own unique
function.
Rather than unity in diversity, which tends to emphasize
homogeneity over identities, the methodological position must be unity, for
plurality is sheer reality and this particularity is the unassailable root of
one's right and dignity—the image and majesty of God's creation. In other
words, if tribal theology is to strive for harmony and unity of NEI tribes
based on a common communitarian worldview, or must different identities take
precedence over unity, but never the other way around.3 A tribe is a
combination of many tribes, each tribe has its own dialogue, culture , history,
moral values and religious practices. Their history, culture and religious
beliefs are not the same, so one tribe's methodology may not be applicable to
another tribe. It is not fair to generalize the practices of one tribe as for
every tribe because there are historical and cultural conflicts between tribes.
Now the challenge for tribal theology is to bring all the tribes under a common
theology that will be acceptable to all the tribes. 4. No practical use: Tribal
theology is a recent creation of modern tribal theologians who felt the need to
reevaluate tribal values in Christian perspectives. They try to promote
tribal good practices in the Christian life, but tribal Christian believers do
not take these attempts well. Because Christian laymen had a prior
misconception of tribal practices, do not want to compromise their faith. Tribal
theology is limited to books and has no place among the theological community
in the church and in Christian society. It is now the task of the theologian to
make tribal theology acceptable in the church. Since there is no practical use
for tribal theology, it is a challenge for the theologian. 3 Daniel Tikhir,
“Liberation Theology and Indigenous Peoples” in Contours of Tribal Theology:
Issues and Perspective (edited by Lalramliana Pachuau, Bangalore: BTESSC,
2015), 5. [3] 5.
Contradiction with development: Natural resources are the most
important elements for survival tribal people. Because they are dependent on
nature, they used to respect and protect it. Their social, religious and
political practices are based on nature, so whatever they do, they try not to
harm nature. And the tribal theologian praises tribal practices that help
preserve nature and chastises modernizing society for materialism. But in fact,
nowadays development is an inevitable problem, it is impossible to go back to
the ancient tribal culture because of technology and increased population.
So tribal theology is at odds with the modern concept of
development, now the challenge for the theologian is to support tribal theology
by bringing development into balance. 6. Colonial mentality: Christianity
brought by western missionaries among the tribal people, the white people
considered themselves superior to the tribals. To them, tribals are uncivilized
and barbaric, therefore all tribal practices are considered pagan and against
Christianity. Tribal value, morality, community based life do not count for
them. Western Christian theology and practice also brought about a cultural
identity crisis for tribal people. Evangelicals were convinced that a new
Christian lifestyle and spiritual sustenance could only be achieved by reading
the Bible. Without the availability of the Bible in the language of the people,
they could not imagine a healthy or self-sufficient Christianity. This concept
of the absoluteness of the Bible as the only truth and revelation gave
Christians a strong sense of superiority over and against others. The ethical
and moral values of tribal people, which centered on community, totality of
being and land, were thus ignored. The oral tradition was completely ignored
and undermined as if it had no value.4 Tribal Christians are mentally
manipulated and influenced by Western culture to disbelieve the Christian faith
from a tribal perspective because they are taught that all tribal practices are
evil. For example, rooster theology is appropriate for a tribal context, but
for a pre-western mentality, we believe that a lamb is more appropriate for
portraying Jesus than a rooster. 7. Lack of related attribution: In order to do
Christian tribal theology, we need similar signs and attributions to do
Christian theology in the context of tribes. Because without the right figures
it is impossible to explain God, Jesus and the Holy Spirit in the tribal
understanding. In Mizo tradition, "Pasaltha" and
"Tlawmngaiha" are close attributions to Jesus, but there are many
tribes that do not have that kind of attribution to explain.
For these reasons, there are challenges to the practice of tribal
theology. 8. The death of the living library: Making theological information is
the basic elements, without proper information it cannot be explained blindly.
Since many tribes had converted to Christianity long before and the present
generation is ignorant of their ancient culture, religion and practices. It is
difficult to get the right information and do theology, in which case only the
ancients who practice or had 4 Wati Longchar, Returning to Mother Earth:
Theology, Christian Witness and Theological Education An Indigenous perspective
(Kolkata: PTCA/SCEPTRE, 2015 ), 158 .[4] practiced those things once, he will
know better. And they can help the researcher to understand things correctly,
but there are fewer old people alive who know about them. They are the living
library that recorded everything in their mind, but the library of the living
dead brings a great loss because with the dead of these people, all the
precious information is lost forever. Thus the living dead create a problem for
scholars to do tribal theology. Perspectives of tribal theology: 1.
Methodological shift: There is a drastic methodological shift in tribal
theology that makes visible a tribal philosophical view that is
creation-oriented from anthropocentric. Western theology always focuses on
humanity and is only interested in humanity, other creatures are subordinate to
humanity. Creating this kind of mentality will encourage a person to use nature
and not regret the destruction. Western theology does not care much about
nature, rather human benefits are highly prioritized. But the methodology for
doing theology has shifted from man to creation/earth orientation, allowing us
to think of all of God's creation and man only as steward, not owner. 2.
Communitarian Basis Society: In today's modern age man becomes so selfish and
individual centered. They don't want to care about others, they prefer to look
for their own benefits first. Everyone runs after money and is constantly busy
with work, business and income, even if they have no time for family. Living in
the same building also does not know each other, it is not time for the world
to become materialistic. The rich get richer and the poor get poorer, they
don't feel like helping others, helping them is stupid for them. But a tribal
society is a community based society, all the members of the society live for
each other. No one is outside society, cannot live outside society, and society
is the safest place for society to live.
There is no individualist, everyone is part of the community, they
sacrifice for others, no one goes hungry, they help whenever needed. The land
is not for sale because the land belongs to the community and there is no place
for materialism. So tribal theology shows us a picture of a society where
everyone is for everyone. This is the hope for humanity for the life of
humanity. 3. Upliftment of the Marginalized: It has created a situation of
marginalization, exclusion and social disintegration. It is disheartening to
see tribal people becoming environmental prisoners in their own country. Within
nation-states, tribals are not only economically marginalized, but also politically
disenfranchised. Political oppression, militarization and all forms of
ethnocide happen every day. Violence, conflict and killing have become a daily
occurrence and reality. Everywhere we have people claiming and reasserting
their right to self-determination.5 5 Wati Longchar, “Liberation Theology and
Indigenous People” in Contours of Tribal Theology: Issues and Perspective
(edited by Lalramliana Pachuau, Bangalore: BTESSC, 2015), 62 [ 5]
In such a context, tribal
theology must be an expression of collective solidarity resistance in defense
of the oppressed. When oppression is structured and institutionalized,
collective solidarity resistance becomes the oppressed's only weapon to change
such an oppressive system. If there is no change in the current power relations
in favor of the powerless, there will be no justice. Solidarity in resistance
is therefore a matter of faith, a way of life girded by the principle of love,
justice, justice and peace-for all.6 4. Liberation by Christian faith: Christianity
is not just a religion, but a way to liberate the whole. creation, freedom from
slavery to sin and all social, political and economic oppression. Christ
himself transformed mankind, and now his teachings and values are
transforming the world. Wherever the gospel has reached this place, it changes
with colorful progress, not only changing the hearts of the people, but also
changing the whole appearance.
Tribal theology works for the emancipation of tribal people
because they are a marginalized group of people as a minority, but a tribal
theologian speaks against all injustice and is aware of rights. Awareness helps
tribals to uplift their political, educational, social and economic situation.
5. Revival of Ethical Values: With the advent of Christianity among the tribal
people, western culture was introduced to them as superior and standard, where
they considered the tribal culture as uncivilized, barbaric and pagan. And
practicing tribal culture is against Christian values, in this way the
missionaries took the tribals from their cultural practices and now they have
lost many good practices because they have not practiced for a long time. There
is now an opportunity to revive these cultural practices by promoting them
through theological writings and becoming aware of one's own culture. 6.
Concepts of the Supreme Being: Even the Supreme Being is understood in relation
to the earth / eg Aos and Sangtams of Nagaland (India) Supreme Being, Lijaba. Li
means "earth" and jaba means the highest "real world".
Sometimes Supreme Rizaba. "Li" means "place" and
"zaba" means "creeping or living on the ground". He
believed that the Kingdom of God brought the seed to the ground and multiplied
by the harvest. A blossoming flower, bearing fruit and rice therefore signify
the presence of the Creator.
The whole creation becomes a manifestation of the Creator.
This understanding reminds us of the Prophet who heard God's messengers
proclaim that "the whole earth is full of the glory of God" (Is
6:1-3). For tribal people there is no idea of a Creator without an earth; the
earth and the Creator are inextricably linked. The Creator resides not only in
human persons but also in the soil.7 According to Western Christian theology,
God is an abstract and transcendent God who is far from man and does not care
about human affairs. But in tribal theology, the god or supreme being lives
among the people, which helps to feel closer to God. 6 Wati Longchar,
"Liberation Theology and Indigenous People" in Contours of Tribal
Theology: Issues and Perspective (edited by Lalramliana Pachuau, Bangalore:
BTESSC, 2015), 62-63. 7 Longchar, “Liberation Theology and Indigenous Peoples”
in Contours of Tribal Theology: Issues and Perspective…, 65-66. [6] Conclusion:
Tribals are a marginalized group of people who are exploited and neglected by
the majority. They struggle to survive in this changing world, but still love
and care for their culture. Their cultural practices are under threat due to
the aggression of Western and mainstream culture. In this situation, the
theologian introduced tribal theology to find out the problems and liberate the
tribal people. Tribal theology is a growing hope for tribal people to revive
their lost precious tradition and show the world how peaceful and suitable for
humanity to make the earth a better place for everyone. Bibliography Longchar,
Wati. "Liberation Theology and Indigenous Peoples" in Outlines of
Tribal Theology: Issues and Perspectives. edited by Lalramliana Pachuau. Bangalore:
BESSC, 2015. Longchar, Wati. Return to Mother Earth: Indigenous Reflections on
Religion, Christian Testimony, and Education. Calcutta: PTCA/SCEPTRE, 2015.
Thanzauva, K. Community Theology: An Emerging Tribal Theology. Bangalore: Asian
Trading Corporation, 2004. Tikhir, Daniel. "Liberation Theology and
Indigenous Peoples" in Outlines of Tribal Theology: Issues and
Perspectives. edited by Lalramliana Pachuau. Bangalore: BESSC, 2015.
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