Toward a Theology of the Hmar Pre-Chrisitian Worldview

Toward a Theology of the Pre-Christian Worldviews with Special Reference to the Hmar People In India

Lalhuolhim F. Tusing ([email protected])

Toward a Theology of the Pre-Christian Worldviews with Special Reference

to the Hmar People in North East India

Table of Contents

1. Introduction

2. The Pre-Christian Worldview of the Hmar People

2.1. Origin of the Hmar People

2.2. Social and Cultural Life

2.2.1. Family

2.2.3. Festivals & Folk Songs

2.2.4. Youth Dormitory/Bachelor’s Quarter:

2.3. Description of the Pre-Christian Religion

2.3.1. Concept of God

2.3.2. Concept of Spirit

2.3.3. Concept of Life after death

2.3.4. Concept of Sacrifice

2.3.5. Concept of Priest

2.3.6. Ancestral worship

2.3.7. Nature worship

3. The Hmar Pre-Christian Worldview an Instrument in Responding to the Gospel

3.1. The Concept of Sacrifice

3.2. Social Structure



4. An assessment of the Present Scenario of the Hmar Christian

5. Toward a Theology of Pre- Christian Worldview for the Hmar Christians

5.1. Theology of God

5.2. Theology to Community

5.3. Theology of Lal

5.4. Theology of Tlawmngaina

5.5. Theology of Thiempu

5.6. Theology of Thangsuo

5.7. Theology of Pielral

6. Implication

Conclusion

Works Cited



1. Introduction

The Hmar community experienced the power of the gospel in the year 1910. Interestingly, there

was a drastic change in the socio-cultural and religious life of the Hmar community. According

to 1981 census of India, the Hmar community has turned into 99.90% Christianity and the rest

0.10% follow other religion (Singh 402).

The drastic change of the Hmar community from the primal religion to Christianity within a

short period of time arouses my interest in doing this research. It is assumed that the pre-

Christian worldviews namely the socio-cultural and religious beliefs and practices helped the

Hmar community in accepting the gospel. Therefore, it is important to critically evaluate and

bring the theological significances of the pre-Christian worldview in today’s context of the Hmar

Christian community. After which, I will propose a constructive theology of the pre-Christian

worldview for the Hmar Christians in order that the gospel would be relevant and express their

faith more meaningfully.

In doing this, I will firstly discuss the Hmar people in the pre-Christian worldview. Then, a brief

discussion of the Hmar Pre-Christian worldview that served as an instrument in responding to the

Gospel in the second. The third section is an assessment of the present scenario of the Hmar

Christian. The fourth chapter will be a constructive proposal toward a theology of pre-Christian

worldview for the Hmar community. The fifth section provides implication of the paper.

By the word “worldview” I would like to employ the definitions made by two scholars. First,

Paul Hiebert defines as “the basic assumptions about reality behind the beliefs and behaviors of

culture”, Hoebel in a similar tone says “human being’s inside view of the way things are,

colored, shaped and arranged according to his/her culture preconceptions (Chrispal).

2. The Pre-Christian Worldview of the Hmar People

The pre-Christian worldview of Hmar people is an important underlying principle in the study of

this tribal group. This worldview will help us to understand and provides us the Hmar reality

2.1. Origin of the Hmar People



The Hmar people are small tribal group living in the Northeastern part of India basically in the

North Cachar Districts of Assam, Manipur, Meghalaya, Mizoram and Tripura (Singh, India’s

Communities 1292). They are believed to be migrants from Sinlung in Central Asia (Singh,

People of India 284) who speak one of the Tibeto-Burman languages (Keivom, Hmar Hla Suina

59) in the Chin State of Burma and came to be known as the Chin/Zo. When they settled in the

North Eastern part of India and came in contact with the people of the plains, they named them

‘Kuki’s’. The Hmar’s have never considered themself as Kuki’s, but this is how they were

known by the plain or British, they were recognized by Kuki’s (Gierson 2). Later, the tribal

groups of Tibeto-Burman races demanded a state and formed the first political party called Mizo

Common People’s Union in April 9th 1946. Then, ‘Mizo’ became the official name of the people

of Mizoram after 1946 only. The Party was later renamed the Mizo Union, and wanted to change

the name Kuki/Chin/Zomi to Mizo. Thus, the Hmar’s came under the Mizo tribe as per the

memorandum submitted to the Government of India (“Memorandum of the Mizo Union 1947”)

2.2. Social and Cultural Life

2.2.1. Family

The Hmar are patriarchal type and men have higher social status than women (Singh, People of

India 285). Men have the overall authority in decision making and ‘his’ decision is taken as final.

The other members of the family are to be submissive to the father. Lalkhawlien says “a husband

who was controlled by his wife was known as Thaibawi, a hen-pecked husband” (45). Mother is

the second head of the family next to the father. Women are mainly responsible for mentoring

children and handling other domestic work like cooking, gathering fire wood, fetching water and

so on. While women play certain important roles in the family they are often treated with

contempt (a very low position) in the family and sometimes remarked them as “nuhmei si le pal

si thleng thei” (broken wife and a rejected fence can be changed).

2.2.2. Village Setting



The Hmar community is predominantly settled in a village set up and has a strong group

orientation. Similar to the Korean community, the Hmar people also put high value on the

harmonious integration of group members (Tennent 166). The chief known as lal and is assisted

by his officials known as khawnbawl(s). Besides the khawnbawl, there is also another important

officer called tlangsam who acts as messenger to the people (Singh, People of Assam, 1.XV

287). In regard to his position “the chief is very similar to that of feudal Baron. The chief is the

lord of the soil in his terrain and if any alien wishes to enter his territory and work in his land

they must pay him tithe” (Carey and Tuck 214). This shows that the position and role of the chief

is that of the highest authority in a village setting.

The village council under the leadership of chief is the supreme authority in the village. Some

cases or issues like murder, rape, robbery etc will be put forward to the village council and their

decision is the final. Even today, in most of the Hmar villages, the ‘chieftainship’ is still

practiced.

2.2.3. Festivals & Folk Songs

The Hmar’s have a rich tradition of folktales, folk songs and folk dances which are performed

during their festivals. The Hmar festivals are associated with songs and dances which represent

the sentiment of the people and throws lights on the various aspects of the social life of the

people (Lien 57). In many of the festive occasions, the Hmar will consume home brewed zu

(home-made wine). However, due to the influence of Christianity the habit of drinking is

disappearing fast from the society (Singh, People of India 285). Their festivals and songs express

their feelings of joy, happiness and sadness and no social gathering is complete without dance

(Sharma, People of Assam 10).

2.2.4. Youth Dormitory/Bachelor’s Quarter

The youth dormitory called zawlbuk was a notable feature of a Hmar village situated in the

centre of village near the chief’s house (Pulamte 24) and served to provide a healthy experience

to the inmates (Singh, The Schedule Tribes 402). It was the place where youth learnt moral and

ethical wisdom from their elders which included the art of tribal war, wrestling, village

government and ‘tlawmngaina’. It is hard to give the literal meaning of ‘tlawmngaina’ in



English. The closest definition would be a selfless sacrifice for the sake of others. According to

Pulamte, ‘tlawmngaina’, “is an unreserved self-sacrifice for the sake of others even at the

expense of one’s own life (Pulamte 25). The nearest example of ‘tlawmngaina’ can be seen in

Phil. 2:5-9 in the sacrificial life of Jesus Christ for the sake of others. The youth dormitory is no

longer practiced today and has been replaced by youth organizations and associations in different

forms and continues to carry the idea of ‘tlawmngaina’.

2.3. Description of the Pre-Christian Religion

The primal religion of the Hmar people is described as animism as they belief that objects and

living things are endowed with residing souls, independent of men (Presler 51). For this reason,

they were much engaged in attempt to appease demons and spirits since they were subjected to

be in the bondage through fear. In a similar tone, Joseph Joute also affirms that the Hmars’ are

religious group with their own systems of beliefs and practices even embracing Christianity (33).

Some of the key characteristics of Tribal Religion are identified as the following:(Aleaz 20)

(a) There is an absence of any written scripture in Tribal religion. It is the religion of oral

traditions. It is the religion of corporate 'memory' passed on from generations. Religious rituals,

teachings and principles are transmitted orally from one generation to another.

(b) No human-made images or temples are used for worship of the Divine. Natural objects are

accepted as symbols of the divine presence and adoration and oblations are given seasonally.

Life-cycles, birth, marriage and death, and annual cycles of major seasons and changes of nature

accordingly form an integral part of occasional and seasonal festivals and scarifies.

(c) A nature-human spirit continuum is the key to the tribal vision of life. All religious rites,

observances, festivities are based on this holistic vision of reality. Tribal religion accepts the

integral relationships of nature, humans and spirit in their experiences. The Tribal totem is one of

the concrete examples of this continuum.

(d) Another important characteristic of Tribal religion is the worship of ancestors. Ancestors are

part of the life of those who are alive and they are interested in the welfare of the living. The

Tribals offer grains of rice at the beginning of their meal to the ancestors and the faith is that they

partake of the meal with the living.



2.3.1. Concept of God

The Hmars believe in the existence of God called Pathien even before their conversion to

Christianity (Lalhmuoklien 16). According to the Hmars, Pathien (Supreme God) can be

classified into three, namely, Chunga Pathien, Vanhrit, and Khuonu or Khuopa. Each god will

be briefly discussed below.

1. Chunga Pathien: They believe that Chunga Pathien who is also known as God Above is the

Supreme God, the creator of all things, who is benevolent. Pathien has the power over

everything and therefore called upon when they were in need and praised him when they were

blessed (Pudaite 56). As the name itself indicates, Chung simply means “Above” and with its

suffix makes it masculine and Pathien means God. Thus, Chunga Pathien is a masculine name

of God who is above. Although they don’t have a clear idea of where heaven is, but they believe

that it is somewhere above and regarded Pathien dwelt in this place. Yet Pathien is a

transcendent God who has little interest in the ordinary give and take of human life (Pudaite 56).

2. Vanhriet: The Vanhriet is the lesser god that comes after Pathien . This god had the authority

over procreation. He judges the souls of the dead and allots them their respective place. He

stands between the earth and Mithikhuo (place of death) (Pulamte 45).

3. Khuonu/Khuopa: The word Khuo simply means nature or earth, and the suffix nu indicates

feminine and pa indicates masculine. The Hmar considered Khuonu as the giver of life (Chhungi

158) and not much is said about Khuopa. However, the whole concept of Khuonu/Khuopa

signifies there is someone who provides and is concerned for the daily needs of human beings

like a mother’s/father’s concern for his children. These gods and goddess have power over

human life and were supervisors of human beings. The Hmars prayed and offered sacrifices in

order to receive and enjoy all they were craving for.(45)

2.3.2. Concept of Spirit:

The Hmar believed in the existence of numerous spirits which are revered and feared. The

concept of spirits can be basically categorized into two groups. First, the benevolent spirits are



regarded to be a group of good spirits. Among them, Khuovang are regarded to be a guardian in

whose hand lays the destiny from cradle to grave (Kipgen 115). Similar to Khuovang, Lasi as the

one who blesses hunters (Songate 54). Second, the malevolent spirits are regarded to be a group

of bad spirits. Khawchawm, Zasam, Khawhri and Phung are regarded as the one who brings

sickness, misery and death to the people (Pudaite 56). Thus, we can see that spirits were

involving in their day to day life and they were the causing of every illness and misfortune.

2.3.3. Concept of Life after death

In the traditional Hmar conception, the soul/spirit of human being continues to live even after a

person died. For instance, Kipgen shows that the life after death has three places to go and this is

the destiny of humanity, and very soul has to pass or enter either one of the places (118)

depending on one’s virtue and achievement during this lifetime on earth.

The first place is called Mithi khuo (literally the village or abode of the dead)1 where it is

believed to be in underground which could be comparable to Hebrew Sheol (Kipgen 118). After

death, the soul left the body and wandered around for about three months, the soul would then

proceed toward the place of the dead. This place is meant for ordinary and common souls, which

means every soul except thangsuo2 has to go in this place (Lalthlenglien 53). The souls will be

united again with their own families who were already died before them and live together there.

The slaves that they have captured and the enemies they have killed at the present world, earth

would serve them as their servants since they have to earn their own living in Mithikhuo

(Pakhuongte 20).

Beyond Mithikhuo lies Pielral which is considered to be a place of bliss (Pudaite 57) or a land

of paradise (Pakhuongte 21). This place is believed to be somewhere in the sky and much better

1 They do not know the exact location of this mithikhuo but according to tradition it is said that the Rih lake, which lies just beyond the eastern border of Mizoram, is believed to be the passage toward mitthikhuo. 2 Thangsuo is a socio-cultural practice of the tribal groups in North East India. It is hard to give literal equivalent term of thangsuo in English word. The nearest English words for thangsuo would be accomplisher or conqueror. However, these two words do not provide the full meaning of thangsuo; it is far beyond these words. In the tribal setting, the practice of thangsuo is very distinct and not easily achieve by normal person as it requires being above an ordinary person by meeting certain criteria and demands. Upon meeting the certain demands, then a person can only achieve the title thangsuo (Darthangluoi 95).



than Mithikhuo for there is neither pain, nor sorrow. Only thangsuo and their wives, the good and

rich people are believed to go in this place. Thangsuo would not need to work but enjoy the

service of the fair maidens who will feed them with rice and meat in Pielral (Songate 52).

The third place of the souls is called Vanram (heaven). This is the last spiritual world and the

ultimate home where only the righteous people are expected to go and live forever. Before

entering heaven every spirit has to spend extensive time in Mithikhuo and Pielral. Those who get

the privilege to enter heaven will enjoy equally without any distinction unlike the earth,

Mithikhuo and Pielral (Pudaite 57). However, wicked spirits are believed to hover around over

the firmament endlessly (Pakhuongte 21). The belief of heaven shows that Mithikhuo and Pielral

are just a temporary home for the spirits.

The Hmar concept of life after dead is based on traditional myths and stories. At this point,

Kipgen statements would well summarize this concept as he presents:

At dead, the soul left the deceased body and wonders in the vicinity of the village for about three

month. On the way to its destiny, the soul first come across the Rih Lake (in the border of

Mizoram and Buram), and then onwards to a hill called Hringlangtlang from where the soul

could see the world and turn back with sentimental longing for life and dear ones, then the soul

would come to a place where it drank the water that ceased the longing and would move on

wearing the flower of "no turning back" (hawilopar). The route then leads to a narrow gorge

where a man named Pawla (Paul) stood with his pellet bow. He shot at everyone going to the

village of the dead, and the shot with the egg-sized stone pellet was so painful that it caused a

tumor, which takes at least three years to heal. It was at this point that the route appears to have

divided, one leading to the village of the dead (mitthi khuo) and the other to paradise (pialral)

(Kipgen 118-119). According to one tradition, the soul later escaped from the village in the form

of dew which would evaporate and vanish forever

At the beginning, the Hmar holds an implicit concept of heaven and later, Pielral is used as a

poetic equivalent to heaven. They believed that heaven(s)3 is the dwelling place of God.

2.3.4. Concept of Sacrifice

3 Similar to the Hebrew understanding of heavens, the Hmar tradition holds that there are three types of heaven; first, the visible arch of the sky, second, where the celestial bodies are and finally, the dwelling place of God.



The sacrificial practice of the Hmar community was mainly done in order to please evil spirits.

Hmar people while staying in Shan district practiced human sacrifices to please the evil spirits

when they were seriously ill. But it is said that this practice ceased after leaving Shan district

(Pudaite 62). Besides, the Hmar also performed rite for the death (People of India 286) of their

family members and dear ones through some sacrifices. Kipgen further points out that the Hmar

“living in a poor hygienic condition and without proper medicine the people suffered from many

diseases and were convinced that all of them were caused by angry spirits (108). In such a case,

the priest had to offer sacrifice in order to please the angry spirit.

2.3.5. Concept of Priest

The priest (thiempu) occupied an important office and function in the Hmar community during

the pre-Christian era. It is said that the priest was the supreme authority in any religious matter;

even the lal (chief) would bow down before him and seek his help for offering (Pulamte 24). His

role was to offer sacrifice on behalf of the community as well as families and individuals. The

idea of priesthood in the Hmar community has to be distinguished from the Hindu priest/guru.

Pulamte’s says “the ‘thiempu’ has to be distinguishing from the Hindu priest as he did not ask

people to come and seek his help, and he had no separate house to conduct/ perform rituals of

sacrifices as the Gurus (Pulamte 24).

2.3.6. Ancestral worship

The Hmars have a firm belief that every departed soul is unable to settle Mithikhuo easily. They

believe that the departed souls are constantly present and need to be sent within one year after

their death. These spirits are believed to come on a mountain called Hringlang Tlang (living

visible mountain) which lies between the earth and Mithikhuo. In order to please these spirits into

Mithikhuo parents prepare special food and offer it on the grave. On this special day a priest is

called to perform a rite called Thitin (dead departing). Beautiful clothes, skirts and feathers are

hung on the grave and finally the spirit leaves earth. Then some friends in the Mithikhuo give

them Lunglotui (lonesome-no-more water) which removes all the feelings about the living. After

this, pretty little girls welcome the dead with beautiful flowers called Hawilopar (look back no

more flower) and the spirit has no desire for the earth (Pudaite 58).



2.3.7. Nature worship

The Hmar’s never worshipped any celestial body such as sun, moon and stars. Instead they tried

to please certain visible natural objects such as mountains, rocks and rivers (Lalthlenglien 50) by

offering sacrifices. They believed that the demons and spirits dwelt in these places or objects and

in order to please demons and spirits they pay these sacrifices to the visible natural objects.

3. The Hmar Pre-Christian Worldview an Instrument in Responding to the Gospel

The diffusion of Hmar Primal religion into Christianity happened in the year 1910 with the

coming of Watkin R. Roberts to Southern part of Manipur, India. With the assumption put

forward in the introduction, this section will discuss some of the elements in the pre-Christian

worldview that served as an instrument in accepting the gospel.

3.1. The Concept of Sacrifice

According to Rochunga Pudaite, the missionary Watkin Roberts came to Manipur and preached

the gospel of love. Not only so, Roberts’ used the illustration of the practice of sacrifice between

two tribes at war as a symbol of peace agreement (The Greatest Book Ever Written 4). This

illustration explains the work of Christ on the Calvari in order to make peace between God and

man. Thus this illustration is considered to be the main factor which led the Hmar community for

their conversion. Though the credibility of this claim cannot be doubted, yet it cannot be the

answer for every Hmar Christians.

3.2. Social Structure

Another researchers like Pulamte and Zate also point Zawlbul institution, and family structure

are the factors which led the Hmar community in accepting the Gospel which eventually enable

the Hmar community to embrace Christianity in mass (Pulamte 113, Zate 45). No dounbt, the

social system of the Hmar community namely the zawlbuk and family structure served as a

vehicle accepting the gospel. In a similar way but in different tone, Lalthlenglien further points

the chief of Senvawn village (where the gospel was first preached) was the main factor for the

Hmar’s conversion (52). However, the movement of mass conversion in relate to personal

salvation remains unanswered.



In the light of the above proposals, we can conclude that the factor for the conversion of the

Hmar community into Christianity is not just a single feature; rather there are many elements in

the pre-Christian worldviews that had helped them in responding the gospel positively.

4. An assessment of the Present Scenario of the Hmar Christian

The embracement of Christianity has brought tremendous changes in the lives of the Hmar

people. The advent of 1910 which was recorded as the year of the first respondent of

Christianity, 1870-1890 was the transitional period for the Hmar according to the Historian such

as Hranglien (Songate 160) and Lalchawnzova (Lalchhawnzova 2). During these two decades

there was regular contact among the tribal and especially the Hmar with the Lushais. This

contact helped to taste modern civilization which literally change the way of their living

economically, socially and politically. The western missionaries brought not only the message of

the gospel but also served as an instrument in bringing transformation to the socio-cultural and

religious life of the people. Hiebert also says “For we are agents of change, we are interested in

seeing people make changes that enable them to serve Christ better” (Kraft 259). As Paul writes

to the Romans “I am not ashamed of the gospel, because it is the power of God for the salvation

of everyone who believes” (Rom. 1:16).

Dena rightly points to us the power of the gospel as he writes

The Gospel enlightens the ignorant and civilizes the uncivilized. It brings about both

spiritual and physical progress wherever it goes. Praise the Lord; it is only because of the

Gospel that we, the most backward people on this part of the planet-earth, can be counted

among the rank and file of civilized people (Dena, The Gospel in North East India).

Indeed, the Hmar community experienced the power of the gospel that transformed the life of

people through the pioneering missionary work of Watkin R. Roberts. Today, we can see how

the gospel transforms the Hmar people in different way.



Looking at the present scenario of the Hmar people, we can see certain changes in the socio-

cultural and religious life comparing to their pre-Christian worldviews. These changes can be

seen in both positive as well as negative aspects.

Firstly, there is a changed of religious worldview namely beliefs and practices. For instance, the

Hmar practiced certain forms of sacrifices in order to please evil spirits. Out of the fear of the

evil spirits, the priest would offer sacrifices of animals to the spirits. Not only so, there is also a

changed in the understanding of on the attributes and character of God. In contrast to the pre-

Christian worldview concepts of God, today God is seen more on benevolent rather than

malevolent.

There is also a changed in the socio-cultural life of the Hmar people. For instance, we can see

many of the festivals and celebrations were deeply connected with the practice of drinking zu

(wine/alcohol). Singh in his observation to the Hmar people says “due to influence of

Christianity the habit of drinking is disappearing fast from the society” (People of India 284).

Today, we can see the drinking is zu is regarded as sin and is banned in the society. In fact, the

practice of drinking is somehow still common among some people, mainly the young.

On the other hand, we can also see the negative some negative aspects of the Hmar community

due to westernization and civilization. At this point, Singh rightly points out in saying “the

missionary influence of Christianity the younger generation has become fairly westernized”

(People of Assam 285). Indeed, it is true in the context of today many young generations are

ashamed and abandoned many of the pre-Christian cultural practices. For example, the cultural

dresses and festivals lost their value in this new generation. Khamkhenthang also says “the

traditional music, songs, performing cultural folk arts and functions were regarded as a sign of

out datedness (Darkness to Light 23). Today, the cultural festival like Sikpui Ruoi (Winter Feast)

which was one of the joyous festivals has lost its value. Keivom further says:

The new religion introduced to us was already wrapped in westernized culture. To be a Christian,

the new believers were under the impression that they had to ape European style of worshipping

and sing songs in their tunes which were completely different from our traditional tunes. Instead

of discouraging the aping, the missionaries even went to the extent of discouraging our ubiquitous

drums from the churches and bragged about doing it. The new converts had to migrate from our



culture to an alien culture very different from ours. This was not only inconvenient but a

demeaning experience and in some ways, traumatic. The effect is still reverberating in some form

or the other to the present day (“Analysis of Thangngur’s Hymns”).

Khamkhenthang further says “anything supernatural and spiritual had been dismissed as diabolic

to be stunned” (Khamkhenthang 23). The western missionary conclusion of stating that all was

evil and diabolic in character cannot be accepted as true for one and all. Everything supernatural

or that dealt with superstitions was not evil but had a basis of belief.

5. Toward a Theology of Pre- Christian Worldview for the Hmar Christians

After having b∕een discussed about the Pre-Christian worldview, I would like to suggest

constructive proposals for the Hmar Christian community.

5.3. Theology of God

The Hmar people even before embracing Christianity believed the existence of Supreme God,

the author and creator. They assumed that there is God above who is the creator but not more

than that. Theologically, the Hmar primal understanding of human origin is vague as it is purely

based on myths and traditions. The scripture provides the Hmar theological quest showing that

God is the source and creator (cf. Gen. 1).

5.2. Theology to Community

The community/village administration of the Hmar people is the basis tribal ecclesiology. The

Hmar practices of communitarian’s emphasis on inter- relationship and mutual responsibility for

the common goods of all the members of community. The group orientation of the Hmar people

also reflects the community of believers ecclesiology (Acts 2:42-47).

5.3.Theology of Lal

The tribal concept of lal (king) which is much associated with the welfare of community. He is

the highest authority who reigns over the people. His duty is to administer justice, protecting and

defending the life of the people. Thus, the tribal understanding of lal is the one who rules over



the people. The Christological teaching of Christ as King is not a new concept for the Hmar

tribal people. The Hmar concept of lal and his kingdom is the metaphor in understanding the

Biblical teachings on Christ and his Kingdom. For instance, the Kingdom of God in the Old

Testament as the Psalmist says, “For dominion belongs to the Lord and he rules over the nations”

(Ps. 22:28) and his kingdom extends throughout all nations. The Bible teaches that Kingdom of

God as people acknowledging the Lordship of Jesus Christ. It is clear that the lal concept in the

Hmar community is not new idea as of the Biblical teaching. We can rightly say that the lal as

the head in the Hmar community signifies Christ as the head over the church (cf. Col. 1:16-18;

Eph. 5:22).

5.4. Theology of Tlawmngaina

The tribal social ethical practice of tlawmngaina as already discussed already has a deep

theological significance. Thanzauva beautifully presents “tlawmngaina is a message of Jesus

Christ hidden in the tribal culture. It is an active love or love in action. It is the hidden gospel

written in the hearts of the tribal people even before they embraced Christianity” (163). He

further says “the affinity of tlawmngaina with love may be seen more clearly if one replaces the

Pauline definition of love in I Cor. 13:4-7” (Thanzauva 163). This act of love is often

demonstrated in the sacrificial life for the benefits of someone. This practice is not new for the

Hmar people as there are many who have sacrificed their life as an act of tlawmngaina. This

highest act of love is seen in Jesus himself as John records “No one has greater love than this, to

lay down one’s life for one’s friends (Jn. 15:13). Similarly Lalpekhlua also presents the same

idea stating Christ’s incarnation, life and ministry and the cross are the expression of God’s

utmost tlawmngaina” (Lalpekhlua 211). The concept and practice of tlawmngaina can be used as

a paradigm for the Hmar Christology.

5.5. Theology of Thiempu

The concept of thiempu/theimpulal (priest/high priest) which is deeply rooted in the socio-

cultural and religious life of the tribal’s. We can almost say that almost the whole aspects of

Hmar’s life were associated with the thiempu. Although the office of thiempu is no longer

exercise today, but the concept on the priesthood of Christ is not a new idea and it was already in



their social-cultural and religious setting. The concept of Christ priesthood and his work as

mentioned in Hebrews 5:1 “For every high priest, being taken from among men is appointed for

men in things pertaining to God, that he may offer both gifts and sacrifices for sins” could be

rightly present as Christ, the Thiempulal who meditates and sacrifice his life for the people.

5.6. Theology of Thangsuo

Thangsuo as the social cultural practice of the tribal groups in North East India signifies the

resurrection and exaltation of Christ. As already discussed, in the tribal setting the practice of

thangsuo is very distinct and not easily achieve by normal person as it requires being above an

ordinary person. This concept explains resurrection and exaltation of Christ in which he

accomplished his work on the cross and rise from the death with victory as a great conqueror.

5.7. Theology of Pielral

The already shown in the above discussion, the Hmar people are a tribal marginalized group.

Pielral is the peak of their religious teaching as they considered being a place of bliss. For this

reason, they have a deep eschatological hope where there will be no more sorrows, pains and

death. The theological significance of the Hmar Pielral can be explained with the Biblical

teaching to “heaven” (cf. 2 Cor. 12:2; Eph. 1:3, 20; 6:12; Phil. 1:23; cf. 2 Cor. 5:8). This is the

eternal destiny and home for believers.

6. Implication

In fact, we cannot deny the contributions of the pre-Christian worldview of the Hmar community

in serving as a vehicle in fascinating the gospel. However, there is a need to go beyond this

contribution and the message of the gospel had to be explained into a deeper lever.

The scripture also clearly approves that God has revealed to human culture using human

languages and experiences so that human beings may understand him better and the message

would be relevant and meaning to us (Kaufman 14). Felix also states that God is speaking to us

through the Scripture “in human fashion” explains the presence in them of large wisdom

materials, cultural elements and religious values of the people and nations whom Israel and the



early church were in contact (144). Yes, God revealed to human beings in different socio-

cultural, religious and political context. Erickson also rightly points that using of all these human

languages and experiences that is knowledge of God available through the created physical order

(Erickson 179).

The Psalmist says “the heavens declare the glory of God, and the sky above proclaims his

handiwork (Ps. 19:1).” Again Apostle says “For his invisible attributes, namely, his eternal

power and divine nature have been clearly perceived, since the creation of the world, in the

things that have been made. So they are without excuse (Rom.1:20).” From these passages we

can learn that God has left evidence of himself in the world he has created (Erickson 179) and to

some extend man has the ability to know about God. Ryrie further states various things that we

can learn about God through general revelation namely His glory (Ps. 19:1); His power to work

in creating the universe (Ps. 19:1); His Supremacy (Rom. 1:20); His divine nature (Rom. 1:20);

His providential control of nature (Acts 14:17); His goodness (Matt. 5:45); His intelligence (Acts

17:29) and His living existence (Acts 17:28) (Ryrie 33). These scriptural passages are evident

enough in saying that God made himself known through general revelation.

Indeed, the greatest and final revelation is found in the incarnation of Jesus Christ, in which God

himself is the best example of contextualization. Here, Barth also strongly holds God’s

concealment of the incomprehensibility in Christ (Barth 59).

Conclusion

In conclusion, the pre-Christian worldview of the Hmar people in many ways served as a channel

and helped them in accepting the gospel. However, there is a need to move beyond these

elements. The socio-cultural and religious worldviews are to be valued, reconstructed and

explained the theological significance that is found in Jesus Christ.



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Toward a Theology of the Hmar Pre-Chrisitian Worldview

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