Contents

Assignment: Tribal Christ

Submitted to: Dr. Shaibu Abraham Submitted by: Joji K.

Varghese

Subject: Introduction to Christian Theology in India. Date: 27nd Feb.,2020.

1. Introduction..................................................................................................................................................... 2
2. Defining mission and contextualization............................................................................................... 3
3. Biblical and Theological Importance of Contextualization...........................................................5
4. Missiological importance of Contextualization................................................................................. 6
5. Criteria for Contextualization................................................................................................................... 6
6. Models of contextualization...................................................................................................................... 6
6.1 Adaptation model:................................................................................................................................ 6
6.2 Anthropological model....................................................................................................................... 7
6.3 Critical model:........................................................................................................................................ 7
6.4 Semiotic model....................................................................................................................................... 7
6.5 Synthesis model..................................................................................................................................... 7
6.6 Transcendental model........................................................................................................................ 7
6.7 Translation model................................................................................................................................. 7
7. Contextualization in Mission..................................................................................................................... 7
8. Contextualization of theology in mission.......................................................................................... 10
9. Implication of contextualization in mission..................................................................................... 12
10. Evaluation...................................................................................................................................................... 13

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 1. Introduction
Tribal people are found in all over India but especially in the North East India. According to
the census of 2011, Tribals comprise 8.6% of India’s population. Among which 32.8 % are
Christians.1 As Wati Longchar noted, “they are the people who are culturally alienated and
uprooted; socially oppresses and dehumanized; economically exploited and dominated;
politically powerless and divided; and theologically unheard and voiceless.”2 72% of the
Indian Christians comes from the tribal and Dalits background 3. The different tribal groups
in India constitute different concepts of their Animistic understanding of gods and
worships. Tribal theologians have tried to develop their own theology for their community.
They wanted to know Christ as Tribal Christ. Tribal Christ concept is knowing Jesus as
tribal man for the tribal people. This concept is developed by Tribal theologians of India to
make Jesus more relevant for their community. 4 When Christ liberates us from the sin, it
was the liberation not only in the spiritual realm but also from all aspects of life; social,
political, economic. India is so diverse in different aspects of life situation, which gives the
possibility of negligence of the poorer section. Tribal Jesus is one of the study or of Tribal
theology. This paper will introduce Tribal people, tribal theology, methodology for Tribal
theology and then Identity of Jesus as Tribal Christ.

2. Understanding the Tribes.

Tribals are closely-knit community of indigenous people living in symbiotic relationship
with the nature, with distinct language, way of life, belief system, customs and traditions,
etc.5 The tribals are spread all over India but shares common kind of stories and belief
system. English word ‘tribe’ is derived from the Latin word Tribus (Tri- three, bhuour or
bu- to be) which means ‘to be three’. This word was used to identify the basic three division
of Romans- the Tintieneses, Ramneses and Luceres for the purpose of taxation, military
conscription and census taking. Later this word was used to by Christianity and colonizers
to denote a group of people speaking a common language, observing uniform rules of social
of social organization and working together for some common purpose such as trade,
agriculture and welfare. The title tribe is good to know the people of such group but this
term was imposed to them by outsiders with negative connotation such a uncivilized,
backward, primitive people living in a forest and hills. 6

1
Eyingbeni, Humtsoe-Nienu, “Tribal Christian Theology: Sources, Methods and Contents,” in Christian Theology:
Indian Conversations, edited by Samuel George and P. Mohan Larbeer (Bangalore: BTESSC, 2016), 145.
Henceforth: Humtsoe-Nienu, “Tribal Christian Theology, pg.
2
Shimreingam, Shimray, ed., Tribal Theology: A Reader (Jorhat: Tribal Study Centre ETC, 2003), 52
3
Shimreingam, Shimray, ed., Tribal Theology: A Reader (Jorhat: Tribal Study Centre ETC, 2003), 53
4
Laji, Chacko, Introduction to Christian Theologies in India (Kolakata: ESPACE, 2014), 202-205. Henceforth:
Chacko, introduction to Christian theologies in India, pg.
5
Stan, Furtado, Understanding the God of Tribals through creation myth, www.speakingtree.in. (Blog).
6
Laji, Chacko, Introduction to Christian Theologies in India (Kolakata: ESPACE, 2014), 102-103.

2
 3. Understanding of God and Faith
Tribal life is centered around their religious beliefs. Tribal life is expression of their
religion. Tribal life emerges as a result of their spontaneous reaction to situations,
circumstances and phenomena outside, and that in turn of their belief. 7 For tribals God is
everywhere. God is the creator of universe. The tribal gods well packaged and mass
marketed, some others are hidden gems. Tribal gods most of the time s are angry lo-lusting
for the human blood8. Their faith and god are very personal things. The most of the tribal
gods come packaged as three packs: the trinity of Brahma, Vishnu and Shiva. The Sun god is
the next most popular package of the tribal god. Krishna (India), Mithra (Persia), Apoolo
(Rome), Baal (Babylon),etc...9 The tribal people believe that there is life after death. God,
the supreme being, is so organically related to the whole of creation that He is an integral
part of creation. It is creation that declares his greatness. He suffers when creation suffers.
They believe that the Supreme Being comes, dines and stays with them, providing and
attending to all their needs. Lijabais regarded as one of the family members. Lijaba is also
the earth entering Supreme.-Being. Lijaba enters the earth with the Seed and rises again
along with the crops. Lijaba is one who protects, upholds, sustains and gives life to all;
Thus, all creation is a manifestation of the Supreme Being. The whole world is the Supreme
Being's temple. Creation reveals the mysteries of the Supreme Being and the Supreme
Being speaks to people through space God is seen as actively present in all creation. The
wind, the sun, the trees, the rivers, all signify the presence of the Supreme Being 10.

4. Tribal Religious Worldview

In the tribal world view space is central. In this, tribal religion is unique. Everything has to
be understood in the perspective of creation. Harmony with space or creation is the
starting point of their spirituality and their search for liberation. In this unity of creation
and spirituality, there is no clear cut distinction between sacred and secular, religion and
non-religion11. One sees the supreme being in space/creation and not outside it, we cannot
perceive the Supreme Being apart from the space 12. Here comes the question of who Jesus
Christ is and how he is perceived by the tribal peoples as God and redeemer. 13 In the tribal
worldview, humans, nature, animals and insects have the same ancestral roots and
therefore, they have a personal and social relationship. Animals participate in decision
making; they too possess a strong sense of discernment and a sense of gratitude. Humans
are integral part of creation and not above creation. The land occupies a very central place
in the tribal worldview. Land is perceived as scared and co-creator with God. The land
7
Stan Furtado, Understanding the God of Tribals through creation myth, www.speakingtree.in. (Blog).
8
The tribal Gods-Gods of Discord, www.viewsandpreviews.com.
9
The tribal Gods-Gods of Discord, www.viewsandpreviews.com.
10
K.P. Aleaz, A tribal Theology from Tribal World-View, IJT 41&2 (2002) 20-30
11
K.P. Aleaz, A tribal Theology from Tribal World-View, IJT 41&2 (2002) 20-30
12
K.P. Aleaz, A tribal Theology from Tribal World-View, IJT 41&2 (2002) 20-30
13
Joy, Thomas & F. Hrangkhuma. Christ Among the Tribals (Bangalore: FOIM, 2007), 224.

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belongs to the Supreme Being. Human ownership of the land is only temporary. The
Supreme Being is 'the real soil' (Lijaba). The Supreme Being is the one who enters or
indwells, into the soil (Lizaba). The Supreme Being is believed to enter into the soil with the
seeds and rise again along with the crops14.

5. Presenting Jesus Christ as a Tribal/Christology of Tribals:

The space-centered worldview of tribals demands to re-construct Christian theology in a
new way. God is conceived here as the one who is organically related to the whole of
creation. This idea rules out a conception of God as monarch who rules the world from
above imposing his divine laws or a God who is detached from the world. Since God is an
integral part of creation, God suffers pain when creation suffers 15. Such an understanding of
God leads us to conceive Christ in a new way. Christ is no longer the one who works in the
hearts of the believers alone. Rather the incarnate one is organically related to the total
eco-system. The incarnation of God in Jesus represents God's entry into finite space. It
marks the concretion of all the hope for a land of peace, security and plenty. The event of
Jesus Christ re-establishes the reality of' space 16. The central focus of tribal theology is
humanity and their liberation. Jesus Christ as the ultimate goal of every human culture is
what the fulfilment theology offers us. All the aspirations of people of every culture are
brought to a culmination in him, Christ confirms, what is best in the past and guides human
civilization to its proper goal in him. In the Indian context there has been a theological
attempt to show that Christ fulfils the highest aspiration of Hinduism. In the Catholic
Church among the tribals there is a type of Christological reflection that speaks of Christ as
the fulfilment of their religious aspirations. This has been proposed as a “Christology of
fulfilment” by some local theologians. This theological presentation of Jesus the Tribals is
finding more and more acceptance among the tribal people. However, there is still need for
a more elaborate theological reflection and articulation of it. 17

Presenting Jesus as a tribal would help to show the biblical revelation and early Christian
tradition have much in common with tribal cultural realities. Tat the OT express the faith of
the tribal of Israel, that the Bible reminds faithful to its tribal ethos even its tribal structure
was replaced by a monarchy and that the teaching of Jesus can be seen as a returned to this
tribal ethos in its most authentic meaning.

Presenting Jesus as a tribal mean the Biblical symbols can be every appealing and
meaningful to tribal cultural; Jesus as the healer, and the liberator the compassionate friend
14
K.P. Aleaz, A tribal Theology from Tribal World-View, IJT 41&2 (2002) 20-30
15
A. Wati Longchar, An Emerging Asian Theology, Tribal Theology, Issue, Method and Perspective, (Jorhat:
Tribal Study Centre, 2000), 82-88.
16
A. Wati Longchar, An Emerging Asian Theology, Tribal Theology, Issue, Method and Perspective, (Jorhat:
Tribal Study Centre, 2000), 89-90
17
Joy, Thomas & F. Hrangkhuma. Christ Among the Tribals (Bangalore: FOIM, 2007), 245.

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of the poor and the needy, the good Samaritan, the good shepherd, the obedient one, the
peaceful one, the servant of all, the one who is fulfilment of our hope and the one who can
obtained forgiveness of all our sins. Presenting Jesus as a tribal will be more reliable,
among the tribal people while Jesus appears to them as their primeval, ancestor tribal
chief.18

Tribal theology
Theologizing the tribal heritage is known as the Tribal theology. It is one of the fast growing
contextual theology in India.19In India Tribal people are outside of the Hindu caste system. They
been looked as primitive and uncivilized, backward. This identity made to confusion in them in
understanding who they are. This identity crisis further resulted in social, political,
psychological and political unrest. Their struggle sometime extended to use of arm but still not
succeeded.20 According to WatiLongchart they are “defeated community in India.”21They been
loving to nature and living in forest and hills which made them far from the modern
developments. That made them to marginalized and powerless. Since they accepted Christianity
from 19c, with the inspiration of Liberation theology they also developed their own theology
now known as Tribal theology. 22 At first tribal theology came as a relevance theology for each
different tribe of North East later it became an Umbrella term for the contextual theology of
North East India.23

Tribal theology is contextual in its nature and it aims to liberate tribal people from their
sufferings, violence of unfortunate conditions, ethnic crisis, division, underdevelopment,
poverty, alienation. K. Thauzauva says it is, “a theological reflection on the vision, aspiration and
struggle of the people for further action.”24They wanted to look God as liberator God who is in
side of their own culture and being one with them in all their lives.

Methodology for Tribal theology:

For the making of Tribal theology many methodologies have come to make tribal theology more
relevance to the tribal people. they are as below:

RenthyKeitzar (1936-200): Dynamic equivalence

18
Joy, Thomas & F.Hrangkhuma. Christ Among the Tribals (Bangalore: FOIM, 2007), 249.
19
RosiamlianaTochhawng, “Methodological reflection on theologizing tribal heritage in North East India,”
in Theologizing Tribal Heritage : A critical Re-look, edited by HrangthanChhungi (Delhi: ISPCK, 2008), 19.
Henceforth: Tochhawng, Methodological reflection on theologizing tribal heritage in North East India, pg.
20
Tochhawng, Methodological reflection on theologizing tribal heritage in North East India, 21-22.
21
WatiLongchar, An Exploration of tribal theology, 2., in Tochhawng, Methodological reflection on
theologizing tribal heritage in North East India, 22.
22
Tochhawng, Methodological reflection on theologizing tribal heritage in North East India, 22.
23
Tochhawng, Methodological reflection on theologizing tribal heritage in North East India, 22.
24
K. Thanzauva, “Issues in Tribal theology,” An exploration of Tribal Theology,41., in Tochhawng,
Methodological reflection on theologizing tribal heritage in North East India, 23.

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In this method Keitzar wants to focus more upon Bible translation work. He wants Bible need to
be translate according to the familiar terminologies of the tribal People. he wanted to put name
of God not YHWH but their local name which is used for their supreme being, and sacrificial
object also instead of Lamb, Cock. He took this kind of Model. 25

K. Thanzauva: Synthetic-praxis

In Thanzauva’smothod of tribal theology he combines two models of contextual theologizing-

synthesis and praxix. The latter is synthesizing Gospel and culture and the former with
transformation of the society in consonance with the kingdom ideals. Accordingly, he
underlines four implications of the mothed comprising of evaluation of the interaction between
Christianity and tribal culture, social analysis, reflection on people’s struggles, adoption and
transformation.26

WatiLongchar: Space-centered Liberation

For watiLongchar Land was very important for the making of Tribal theology. Wati says land or
space that “sacred place which gives us (tribals) an identity and sustenance.” 27 Land or space is
the prominent theme in the Bible but Christians have failed to deal with it.Wati says

Apeculiarchater [ristic] of tribal worldview is that the tribal people’s culture, religion,
spirituality cannot be conceived without ‘creation/land’ or ‘space.’ Human always understand
themselves as an integral part of creation/land and not apart from it. Therefore the issue of
‘space’ is not merely a justice issue to be set alongside other justice concerns. But it is the
foundational theology of self-understanding out of which liberation, justice, and then peace will
flow naturally and necessarily.28

For Wati land is the divine provision for the people and without land there is no theology. Land
is the basis for the theology. In the Bible also he sees land as the main focus point. Promise of
Land to Abraham and Israel is the basis for their theology.

Presenting Jesus as Tribal

This is asset and endeavor of the contextual theology to present work and person of Jesus Christ
very relevant to the existing context of the particular community. Tribal theologian also
developed Christ event related with the tribal stories. For the tribal theologian their old

25
Humtsoe-Nienu, Tribal Christian Theology, 148.
26
Humtsoe-Nienu,ribal Christian Theology, 149.
27
A WatiLongchar, An emerging Asian Theology: Tribal Theology: issues, methods and perspective,
tribal study series 8 (Jorhat, Assam: tribal Study Centre, 2000), 25., in Humtsoe-Nienu, ribal Christian
Theology, 151.
28
A WatiLongchar, An emerging Asian Theology: Tribal Theology: issues, methods and perspective,
tribal study series 8 (Jorhat, Assam: tribal Study Centre, 2000), 31., in Humtsoe-Nienu, ribal Christian
Theology, 151.

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atonement practice, symbols and imageries been meeting point to Jesus’ work of atonement.
There are certain model of presenting Jesus Christ as tribal which are discussed here:

Sacrificed Model

Tribal theologian Renthykeitzar makes analogy of Rooster between the Israelites’ and Naga’s
practice of sacrifice for the atonement based on Lev 16. Here Goat is used for transferring sins
of the people upon it. After the ritual goat is left free in the wild for Azazel, “the prince of
Devils.”This was very similar Naga traditional practice to where they use rooster instead of goat
to “carry away sickness, misfortune, or perhaps sins of the person into the jungle.” 29 Here object
of the sacrifice is rooster and goat and outcome is healing, forgiveness of sins, good fortune etc.,
and they see compare with the Jesus Christ who was sacrificed. Vashum who developed this
model later in detail says that “the real importance here is that both Jesus and rooster died so
that people might live!”30there tribal Christ is one who has been sacrificed for them for their
sins, healing, prosperity, fortune, good harvest, and protection.

Exemplar Model

Yangkahao Vashum has developed the concept of Jesus as an “Elder brother,” Lalpekhlua of
Jesus as Pasaltha (Ideal man), Angelina Lotsiiro of Jesus as the chief are indicative of aligning
with the classical moral influence theory or exemplar model of Peter Abelard. 31In the analogy of
Vashum, Jesus as the Elder brother, Vashum sees in Jesus the character of the elder brother in
the tribal society. In the tribal society elder brother need to take care of siblings, expected to set
a high standard of behavior, able to make decision day to day basis, responsible in works and
apportioning of the family inheritance. 32 In the same way in Jesus as the Pasaltha is the
epitome of all that is desirable in a person within a community. he is sacrificial, lives for others
and exemplifies the best Characters.33Jesus is pictured asPasaltha who bravely faced death
fighting against the evil that divide and oppress human beings and the world. 34In the Jesus as
the chief, Angelina also identifies the lofty qualities of a Chief that gives him the privilege to
wield supreme authority in a village setting.35

29
RenthyKeitzar, “The Indigenization of Naga Christian Theology,” in IN search of praxis Theology for the
Nagas (New Delhi: Regency Publication for council of Naga Baptist Churchs, 2003), 39., in Humtsoe-Nienu,
ribal Christian Theology, 159.
30
AhaoVashum, “Emerging vision of Indigenous/tribal theology,” in Dalit-tribal Theological interface:
current trends in subaltern theologies, ed. James Massey and ShimreingamShimray (Jorhat, Assam/ New Delhi:
TSC/WSC/CDS, 2007), 45; 40-46., in Humtsoe-Nienu, ribal Christian Theology, 160.
31
Humtsoe-Nienu, tribal Christian Theology, 160.
32
YangkahaoVashum, “Jesus as the Ancestral and Elder Brother: constructing a Relevant Indigenous/Tribal
Christology of North East India,” Journal of Tribal studies XIII, no. 2 (July-December 2008): 30., inHumtsoe-
Nienu, tribal Christian Theology, 160.
33
L. H. Lalpekhlua, Contextual Christilogy: A tribal Perspective (New Delhi: ISPCK, 2007), 218-220.
Henceforth: Lalpekhlua, Contextual Christology, pg.
34
Lalpekhlua, Contextual Christology, 204.
35
Angelina Lostiiro, The Nagas: A missionary Challenge (Shilloing, ML: Vendrame Institution Publication,
2000), 201; 200-203., in Humtsoe-Nienu,Tribal Christian Theology, 161.

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Liberational Model

Takatemjen develops the image of Jesus as Lijaba from the Naga Folk story. In the story Lajiba is
the creator god who visits the two poor orphan sisters. Lajiba disguises himself as poor man
and goes in the house of these two poor Sisters, they welcome him and give food and shelter.
Lajiba in return gave them rice and meat and blessed them with good harvest. 36 From this story,
Takatemjen pictures Lajiba as co-sufferer, a liberator and a defender of the poor. He sees Jesus
in Lajiba’s story and coming of the Lajiba as incarnation and provision of food and good harvest
as the symbol of liberation that Jesus gives. This image of Jesus is to picture Jesus as a liberator
from the poverty in real sense. Tribal people have gone through a severe poverty and
starvations. They want to see Jesus as someone who provides food and harvest. Harvest is
symbol liberation from the poverty.37

peace-builder Model

North East Indian Tribal villages have long history of bloodshed and warring with each other
villages and clans. They live in-group and each group fight for their prestige. There were head
hunting wars. Peace is something very much important for the warring people and community.
According to two of the Tribal traditions, they had a peace-builder or peacemaker in their
communities to whom they compare with Jesus that Jesus’ salvific wok of atonement is also of
the peace, and harmony and Jesus as prince of peace, or spring of Peace. 38

The Idea of Jesus Demi in the Chakhesang tradition and Pukhreila in Tangkhul present Jesus’
role in the light of the tribal feminine nature of non-violence. Demi and Pukhreila are appointed
mediators who played four important roles in a warring context.

Mediator: intervention of Demi and Pukhreila was especially meaningful in the time of the war
between two villages and tribes and particularly where a human head was at stake. 39 Lucy and
Kevekha have pointed that, “it was rare to find a neutral village daring to volunteer to mediate
between two warring villages.”40 In such a time Demi and Pukhreila shown their bravery to
mediate for two warring village to establish the peace. 41 They use to go without any weapon in
the midst of the war to stop the war only with the Y-shaped stick as a symbol of peaceful
authority. They compare that with Jesus who is the prince of peace who came not with sword
but with love and grace (John 3:16).42

36
Takatemjen, Studies in Theology and Naga Culture (New Delhi: ISPCK, 1998), 61-63., in Humtsoe-Nienu,
Tribal Christian Theology, 161.
37
Humtsoe-Nienu, Tribal Christian Theology, 161.
38
inHumtsoe-Nienu, Tribal Christian Theology, 162.
39
inHumtsoe-Nienu, Tribal Christian Theology, 162-3.
40
Lucy and Kevekha Kevin Zehol, The Legendary Naga Village- A Reader (Khezhakheno) (Dimapur, NL:
Heritage publishing House, 2009), 33., in Humtsoe-Nienu, Tribal Christian Theology, 163.
41
Humtsoe-Nienu, Tribal Christian Theology, 163.
42
Humtsoe-Nienu, Tribal Christian Theology, 163.

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Negotiators: they did not only mediated between two warring village but also negotiated for
lasting peace between warring villages. 43 Tribal theologian sees their (Demi and Pukhreila)
negotiation as Jesus’ death as negotiation to establish peace between God and creation by
reconciling them through his death.44
Diplomats: they played a role of diplomats to ensure for the long lasting of peace between two
warring villages. They safeguarded the cordial relationship between them. As a result of such a
dignified role and status, they received a kind of diplomatic immunity so could not be harmed.
It was considered “taboo for warring villages to slain or kill a Demi.” Pukhreila too as
diplomatically brought two warring villages in relation one by marriage and another by blood.
Her intervention was accepted and harming her was not only abominable but carried heavy
consequences. Their diplomatic role was seen in Jesus’ death and resurrection, father sent him
immunity form death and raised him up! (1 Cor.15).45
Death’s messenger:demis were also known to be “the only ones who carried the head of a
slain victim to the bereaved family of enemy villages.” 46As a messenger she had to take head of
death person to the family of death person and meet personally and give head for the burial.
Tribal theologians see that act of messenger as Jesus Christ through the Holy Spirit is the
coulselor who came personally to deliver the message of death that comes with sin and
comforts the world with the message of redemptive hope (c.f. Mat.10:28; Jn 14:16; Rom 3:23-
26).47
Not in general but to particularize to one tribal group (Nagas) their view of Christology can be
interpreted. For them story of Lijaba which is a myth and a folk tale is compared to Jesus. 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. 48

Evaluation

Tribal theologians have tried to present Jesus in a as much as possible way in familiar stories
and their pre-Christian daily activities. Tribal theology itself was coming out of their suffering
and poverty in the marginalized context so they wanted Jesus as one among them who cares for
them, who lives for them and set them free from all other bondages and bring peace in their
lives. That is why They presented Jesus as their folk stories hero, their redeemer, elder brother
who takes care of family and siblings, as chief, as honourable man, as co-sufferer, as peace

43
Lucy and Kevekha Kevin Zehol, The Legendary Naga Village- A Reader. 34., in Humtsoe-Nienu, Tribal
Christian Theology, 163.
44
Humtsoe-Nienu, Tribal Christian Theology, 163.
45
Lucy and Kevekha Kevin Zehol, The Legendary Naga Village- A Reader. 34., in Humtsoe-Nienu, Tribal
Christian Theology, 163.
46
Lucy and Kevekha Kevin Zehol,The Legendary Naga Village- A Reader. 34., in Humtsoe-Nienu, Tribal
Christian Theology, 163-4.
47
Humtsoe-Nienu, Tribal Christian Theology, 164.
48
Takatemjen, Studies on Theology and Naga Culture (Dehli: ISPCK, 1998) 63f

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 maker, who loves their culture, who is not prejudice, who provides, who is example of life to
live, and in all who is for them and for their salvation and approachable.

Bibliography

Chacko, Laji. Introduction to Christian Theologies in India. Kolakata: ESPACE, 2014.

Chhungi, Hrangthan. Theologizing Tribal Heritage : A critical Re-look. Eds. Delhi: ISPCK, 2008.

George, Samuel and P. Mohan Larbeer. Christian Theology: Indian Conversations. Eds. Bangalore:
BTESSC, 2016.

Lalpekhlua, L. H. Contextual

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