Critique of the tribal concept of God

Presented to: Dr. Lamboi Haokip

Presented by: Arun Stanley
Subject: Tribal Theology
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1. Introduction
Tribal theology is the product of the understanding that indigenous groups somehow
need to have theology tailored to their context. Contextualization and indigenization
has been going on authentically among Tribal Christians in terms of adaptation of
traditional songs and music, dress and costume as well as traditional laws related to
marriage and inheritance, and village-state polity. However, we now see the need to do
more with the prevailing sense of urgency.
This was first done by thinkers like Nirmal Minz and Renthy Keitzer. There are three
perspectives suggested:
a. Adapt theology to tribal culture
b. Identify gospel values already present in the culture
c. To derive Christian theology from tribal worldview
Tribal religion is primarily based on oral tradition. 1
The need for the reconceptualization of missionary praxis arises mainly from the fact
that we now see the importance of affirming one’s identity as one of the methods to
share the gospel. This allows us to (effectively) share the gospel without losing our
cultural identity.
The other core presupposition behind tribal theology is that the gospel would be more
readily accepted if it was not perceived as alien. Starting with similarities allows for
better internalization of this saving faith.

1 Aleaz K.P., A tribal theology from a tribal world-view (IJT, 2002) pp20-30.
2. Methodology
The methodology used to analyze the two people groups and their understanding of God
would be to:
1. Examine sources
2. Characterize the concept of God
3. To list metaphors or descriptors
4. To unpack mythological elements

3. The understanding of God among the Angamis of Nagaland – Terhuomia

The Angami Naga tribe is one among the tribes of Nagas with rich folk tradition. The
Angamis believed that there was a spiritual realm where spirits dwelt and that there was
a higher power called “Terhuomia” (Spirit) which was chief of the pantheon of spirits.
Terhuomia was revered but feared. Terhuomia was powerful but also considered a
threat and so had to be appeased. Terhuomia was a moral being. The Angami people
however have an unclear idea of what Terhuomia would be; i.e. – something similar to
the present understanding of Deism. Anything could be Terhuomia and so they did not
attribute a physical form or object to Terhuomia therefore Angamis do not venerate
nature per se. They consider Nature was sacred but they never tried to worship elements
of nature. They only saw nature as a portal or the means to venerate Terhuomia.
Terhuomia is benevolent as well as disciplinarian and a judge. Thus, favor had to be
earned by doing rituals (Nanyü zho). Nanyü was a structure or framework of beliefs
that guided the people and their way of life.

4. The understanding of God among Ao- Nagas – Tsungrem

The Ao-Nagas also have a rich oral tradition. Similar to the Angamis, the Ao (another
Naga tribe) believe in the existence of a Supreme being called Tsungrem, which
literally means ‘Concealed Chief’ who is transcendent, one who cannot be seen with
man’s naked eyes. Tsungrem is a supreme God and the owner of the universe by
whose power everything exists. The Ao-Nagas believe in only one God with different
functions – the different functions have different names i.e. Lijaba (creator),
Longkitsungba (chief) and Meyutsungba (judge). The Ao-Nagas derive their
 worldview from these functions of Tsungrem. This highlights a characteristic feature
of the Ao-Naga concept of God viz. it is functional rather than attributive.
Tsungrem is transcendent and immanent. However, for the Ao-Naga Lijaba
immanently reveals the presence of Tsungrem. So to any Ao-Naga, Tsungrem is not
too far away but within them and among them and nature. Tsungrem determines the
fate of people as a continuous ongoing process making a distinction from
predestination.
Ao-Nagas derive their ethics from Meyutsungba and believe in a day of judgement.
Their concept of hell is called sangsulim (land of the Sangsu). Sangsulim is a marshy
land with full of sangsu (shrub which has sharp edged leaves). There they will suffer
eternally.2 The morality among the Ao-Nagas is enforced by the fact that there is no
space to bargaining with Meyutsungba for their unrighteous deeds.

5. Critical Appreciation
Thus, this essay is an appraisal of the Ao and Angami concept of God. A cursory
look the above two concepts of God reveal that they are a deeply religious people
albeit one fostered by fear more than reverence or love. The tribal concept of God is
peculiarly clear and uncompromising. We see that it is also similar to monotheism
striking similarities Old Testament Christianity. This includes the perception of god as
judge and moral being who blesses people he is pleased with and destroys those he is
upset with. It is prudent to unravel the tribal metaphors of God to get a deeper
understanding how the tribals perceive God. We also see the close interconnectedness
with nature and the environment. There is a remarkable absence of ancestor worship in
both the accounts of concepts of a deity. Both people groups have a deistic
understanding of God but the Ao understanding of God is relatively more personal. As
Vikhilie Terhuja rightly observes, “The idea of a loving creator-God did not dawn
upon the Angamis until Christianity came along. The very idea of a forgiving God
(Ukepenuopfü) coming into a context such as this was much welcomed by the people and
the transition to Christianity has been a big leap.”

2 Cf., O. Alem, Tsungremology…, 68-70; Walu, Sacrifice and Salvation…, 27; Talitemjen, Sobalibaren…, 115.
 However, the description of the Ao concept of God is (or seems to be) forced i.e. the
understanding of the Ao deity told in modern Christian vocabulary. It is difficult to
separate the Ao concept of god from the Christian undertones and consequently we are
unable to get an unadulterated Ao concept of god. On the other hand, the eerily
striking similarities between the Ao understanding of deity and the Christian concept
of God explains the sizable Ao Christian population.

6. Conclusion
Based on the above descriptions of the concept of God among the Ao and Angami
tribes of Nagaland reminds one of Romans 1. 19,20: 19 For what can be known about
God is plain to them, because God has shown it to them. 20 Ever since the creation of
the world his eternal power and divine nature, invisible though they are, have been
understood and seen through the things he has made. So they are without excuse;
The challenge that confronts Christianity today is the question of where to draw the line
when it comes to tradition and faith. There is a need to show that the coming of
Christianity need not necessarily herald the end of cultural values since they both
express the same essence but differently. However, this understanding needs to be
cultivated since the aggressive nature of the initial Christian influence has given the
people groups a reason to be apprehensive.
We see that gospel values are already present in some tribal cultures of India.
While we are not trying to romanticize tribal culture, it is important to note that it can
definitely enrich our understanding of God.