1

Introduction

In the history of Christianity in India, St Thomas one of the disciples was the first missionary
believed to in India, in 52 AD, Jesuit missionaries St Francis Xavier 1542, and Robert de Nobile
in 1606, and first Protestant missionary to Tranquebar in 1706. William Carey the British
missionary in 1793. And the first Christianity in North East India was 17 th, 18th and 19th century.
The researcher deals about the coming of Christianity in North East Indian in brief, the pioneers
of the missionaries of the different states in NEI with their mission strategies in brief. The
researcher also deals about the identity crises in NEI in brief, because it is very vast to bring the
lengthy.

1. Brief Background of the North East India

North east India is comprises of eight incredible states namely Assam, Arunachal Pradesh,
Meghalaya, Mizoram, Nagaland, Manipur, Sikkim and Tripura. All these states are mostly
inhabited by the tribal people. They have their own distinct culture, traditions, languages,
cuisines and attires. Every tribal community has their unique lifestyle. 1 A tribal person mostly
lives in the lush green hilly and forested areas. Forests are the major source of their
livelihood. The term North East India refers to those portions of the country lying to the north
and east of Bangladesh, consisting of the states and territories of are Assam, Arunachal Pradesh,
Nagaland, Meghalaya, Manipur, Mizoram, and Tripura.

The largest portion of the population is concentrated in the plains areas of the Brahmaputra and
Surmar valleys of Assam, the Tripura plain and the 3,000 feet high Manipur Plateau.The
principal languages of these areas are Assamese, Bengali and Manipuri, all of which use a
similar script. Ethnicaly they represent and admixture or relatively pure strains of the Dravidian,
Mongoloid and Aryan racial group.2

1
Paul . Vadakumpadan. SDB, Mission in the North East ( Vandram Institute Shillong, 2007),105-14.
2
C.B. Firth, Introduction to Indian Church History (Delhi: ISPCK, 2010), 264.
 2

2. Brief History of the coming of Christianity in North East India

2.1. Roman Catholic missionaries Contact with NEI

According to C.B. Firth, The earliest Christian contacts with NEI were Roman Catholic
missionaries in the 17th and 18th centuries. It was said that some of them were looking for a route
to Tibet and others were just visiting a large Christian community linked with the Monhul
garrison at Rangamati in lower Assam. For unknown reason this community had left by the 19 th
century, however a smaller Catholic settlement of refugee ‘Portuguese’ soldiers dating back to
the early 18th century did survive at Bondashill Christians did not evangelized the local
population, so remained isolated and outside the mainstream of the Christian movement.3

In 1813 Krishna Chandra Pal, the first convert of the Serampore mission spent eight months at
Pandua, under the Syiemship of Cherapunji . As far as Garos are concerned the first contact with
education came in 1824, when David Scott sends three Garo boys to Serampore to study.

The whole of Northeast India had other associations with Christianity prior to the Treaty of
Yandabu and the British annexation of Assam in 1826. This would mean that Northeast India
had Christian presence even before the Ahom Raja, Rudra Singh. Encouraged by David Scott,
and Major Jenkins, the Serampore mission opened a school at Guwahati in 1829; just three years
after Assam had come under the control of the British. Soon Alexander Lish, opened schools at
Cherrapunji, Mawsmai and Mawmluh and made a beginning in the development of Khasi
literature. In 1836, the two American Baptist missionary couples came to Sadiya, but soon would
move to the hills.4

2.2. First American Missionary in NEI

The first American Baptist Missionaries contact with the people of NEI was in the early part of
19th century the serampore Baptist established stations at Cherrapunji in Khasi Hills and Guhati
in the valley of Brahmaputra, however this effort could not continue after the death of the last of
the Serampore Trio in 1838. The first local people to become Christian seem to have been two
Khasis (U Duwan and U Ana), who were baptized by Khrisna Pal, the first Serampore convert, at
Sylhet in 1813.
3
C.B. Firth, Introduction to Indian Church History. 266.
4
C.V, Mathew. Mission in Cotext Missiological Reflections. (Delhi: ISPCK 2003), 22.
 3

The mission work and establishment of permanent Christian communities started when at the
invitation of the British Commissioner. American Baptist from Burma opens a station at Sadiya
in Upper Assam in 1836. The main objective of this Mission was to find out a way to reach the
Shan territories of northern Burma and the interior of China. It was not until 1841 that it turned
its full attention to the inhabitants of the Brahmaputra valley. For the next twenty years its work
was centre around the three Churches organized in 1845 at Guhati in lower Assam, Nowgon in
central Assam and Sibsagar in Upper Assam. During this period it worked almost exclusive
among the Assmese people and Church membership remained small.5

2.3. Wales Presbyterian

The Welsh Calvinistic Methodist (later rename the walesh Presbyterian took over the British
Baptist station at Cherrapunji in 1841. There they established the Nongsawlia Church in 1846 0r
1847, the first Church to be organized in the hills, The Walsh Mission experienced great
difficulties during its first thirty years of work. Only during the 1870 did substantial numbers of
Khassi begin turning towards Christianity. In 1857 there were only 514 khasi Christian in 1900
the Presbyterian Church alone had a membership of 15, 885.6

2.4. American Baptist Mission in Meghalaya

During the 1960s the American Baptist started their mission work among the Garos, the second
major tribe of the Meghalaya. The Christian movement of this people, initiated and largely
spread by members of the tribe, grew rapidly with the result that by 1900 there was a community
of nearly 19,000 people associated with the Garo Baptist Churches. At the turn of the century the
largest concentration of the Christian in NEI was Meghalaya. During the 1870s and 1880s the
Baptist had been begun to work in Nagaland, but growth there was much slower. Except for
members of the Ao tribe, large number of Naga did not begin to become Christian until the third
and fourth decades of the century.7

3. Pioneers of Missionaries in North East India

3.1. Rev Dr. Nathan Brown

5
C.B. Firth, Introduction to Indian Church History. 267.
6
EluunkiebeZeliangPioneer Missionaries of North East India (Assam: by Author, 2003), 23.
7
A BendsangyangbangAo, History of Christianity in Nagaland A Source Material ( Mokokchung: Shalom
Ministry, 1998), 4.
 4

Nathan Brown was the first American missionary to Sadiya (Assam). Brown was the elder son
of Nathan and Betsey Goldsmith Brown, born in June 22, 1807 at New Ipswich, New
Hampshire. He was brought up in a home of strict New England piety in the later 1830, Brown
become the editor of the weekly religious paper called The Vermont Telegraph. In January 1832
he entered in Newton Theological Institute for theological studies. After the completion of his
theological studies from Newton Theological College, both he and his wife were appointed as
missionaries to Myanmar by the American Baptist Missionary Union (ABMU). He works as
missionary in Myanmar from December 22 1832. After visiting his native place he left Myanmar
to Indian. He arrived in Kolkata on November 20, 1835. After reaching Kolkata, he and his
friend Cutters set to out for Satiya and on March 23, 1836, he reached Satiay. He started his
mission in Satiya by opening a school with 20 Students. Latter he could establish several schools
in many places in the vicinity of Satiya. His mission strategy was mission through education and
literature works. He baptized many people and converted many people. 8

3.2. Rev. Thomas Jones

Rev. Thomas Jones, a Welshman, was the founder the Welsh Presbyterian Church in north East
India. He arrived in Cherrapunji in 1841 and worked among the Khasis and Jainitas of present
Meghalaya.He was called the Father of Khasi Literature, because of developing thekhasi
literature by replacing Bengali script with that of Roman script.

He took over the British Baptist station at Cherrapunji in 1841.He established the Nongsawlia
Church in 1846 0r 1847, the first Church to be organized in the hills, it was great difficult for
him during its first thirty years of work. Only during the 1870 did substantial numbers of Khassi
begin turning towards Christianity. Jonse contributed towards the founding of a permanent
church and expansion of mission in the Khasi-Jaintia hills was producing the first textbook called
KaKitabNyngong ( First Khasi Reader) published in 1842. Beside he also translated Mother’s
Gift (Rhodd Man). Thus, Rev. Jones had truly laid the foundation for the development of the
Khasi literature.9

3.3. Edward Winter Clark

8
EluunkiebeZeliangPioneer Missionaries of North East India( Assam: by Author, 2003),1-20.
9
EluunkiebeZeliangPioneer Missionaries of North East India, 23-39.
 5

Clerk was the first American Baptist missionary to the Head hunters (Nagas). He was born on
February 25, 1830 in the Northeast, Duchess Country, and New York. While he was a boy he
always looked to Christian ministry as the goal of his life. At the age of fourteen he took water
baptism and became the membership of Northeast Baptist Church by then LaGrang in 1844.
Clerk earned his M.A. degree from the Brown University in 1857. In the same year Northeast
Baptist Church gave him the license to preach the living word of God. As having a great zeal to
serve the lord, he did his theological study at Newton Theological Seminary, Massachusetts in
1857- 58 and at Rochester Seminary, New York in 1858-59.10

Clerk got married with Miss Mary J. Mead of Amenia, N.Y, on 29 September, 1858, at the age
twenty-eight. They were blessed with a daughter Carried Mead born on August 17, 1859. But it
was unfortunate for them and their daughter passed way at the age of three years and eight
months. Clerk was ordained on 30, June, 1859 at longsport Indiana. Just after receiving
ordination he served as Pastor in the Logansport Baptist Church for about fifteen months. It was
said that during his pastoral ship, the Church was revived and much progressed.11

He arrived in Molungkimong in 1872, from Assam and started his mission in Nagaland His
mission method was learning native language and translating the Bible, establishing school, and
planting the Church. In initial period it was very slow to convert the people but latter after 1990`s
there was great mass movement and today because of his heart labour Nagaland has become one
of the Christian states in India.12

3.4. Rev. James Herbert Lorrain

Rev. James. Hermert Lorrain was the first Baptist missionary to Mizoram. Who entered in
Aizawl, Mizoram in the year 1894, with his friend Rev. F.W. Savidge under the auspices of the
Arthington Aborigines Mission and stayed till the end of 1897. Later, he went to Southern
Mizoram as one of the first missionary of the Baptist Missionary Society. He served from 1903
to1932. During his first year of rendering the Lord as missionary in southern Mizoram, he
10
Ao A Bendsangyangbang, History of Christianity in Nagaland A Source Material. 4.
11
C. Wal Walling, comp. All is light!: Source Materials on History of Christianity (Impur: Ao Baptist
ArogoMungdang, 2001),37.
12
A Bendsangyangbang Ao, History of Christianity in Nagaland A Source Material ( Mokokchung: Shalom
Ministry, 1998), 4.
 6

baptized 13 people and there was 125 congregations in his Church and later the Church had
grown very fast and many people took water baptism and it has become 13,380 congregations
during his last year of ministry i.e., in 1932. He was a great soul who gave his best for the cause
of the Gospel in North East India, particularly to the people Mizoram.

3.5. William Pettigrew

Rev. William Pettigrew was the first missionary to Manipur who was appointed by Hartington
Aborigines Mission Society. He arrived in Imphal on 6th February, 1896. His mission begins with
opening school. On 1st February 1896 the American Baptist Missionary Union (ABMU) took
over Manipur and he was appointed as their missionary, He rendered tireless service of about 40
years in Manipur. His mission method was to give education to children, he also involved in
Medical ministry as well as Church planting. He settled in Ukhrul town and stated Opening the
School In The Vicinity Of Ukrul town.

There was no quick response in term of conversion to the Christianity. It was only in the sixth
year of his untiring labour, i.e. 1901 , twelve of his students accepted Christianity and were
baptized by Him .in the following year with the converts the Ukhrul Church (Phungyo BC) was
organized, which become the first ever church in Manipur. This church remained as the only
church in the State until 1916. And Sunday school was introduced for the purpose of teaching
Bible and other lessons.13

4. Contribution of Christian Institutions

The Barrister Pakem in his study of the interaction between Christianity and the people of
Northeast India believes that “the prospects which Christian education has offered to the
peopleof Northeast “compensates for any of its shortcomings”.
T. Menamparampil, Archbishop of Guwahati, Assam, distinguishes between different types of
contributions: the contribution of Christian education and the influence of the Christian society

13
EluunkiebeZeliangPioneer Missionaries of North East India, 111-132.
 7

on the people of NEI. Some observers see only a western influence in Christian communities
and not the internal transformation and development of these communities. The major
contribution of Christian education to NEI according to him is that it “acted as a stimulus, an
inner urge, providing them with a new dynamism from within, setting them on a path to
transformation and change”. It led them to “a self-awareness and made the people conscious of
their own collective identity and heritage stirring to life alertness to its own identity”. It provided
the people with “a vision that went beyond one’s own village, clan or tribe and gave a new world
view based on the message of love, equality, forgiveness, pardon, peace, brotherhood,
commitment and sacrifice”.
Following the usual pattern of missions, schools had been opened whenever a new station was
established. The Orphanage and School, at Naga on, Sibsagar, and Guwahati did tremendous
work in education. But the establishment of the mission at Nongsawlia in 1843 was a turning
point. In fact it was the first attempt at coeducation in Assam.14

5. The Impact of Christianity

There is both positive and negative impact of Christianity. When we talk about the Christianity
in NEI we deal the life of the Tribal’s, because most of the tribal’s have accepted the
Christianity. Almost all the tribal’s in NEI are same culture and same identity crisis for which,
the researchers has deals the identity crisis in Nagaland. Both positive and Negative impacts
have given bellow.

5.1. Positive Impact of Christianity on the Culture

The emergence of Christianity and modern education had a strong effect on the Naga culture. As
a result the whole system of the life of the Nagas had been changed. The fundamental change
has occurred in the shifting of life from head-hunting to peaceful relationship and disappearance
of the feast of merit. The life of the Nagas was centered around with these two practices. 1. Head
hunter, who was honored and respected as a warrior and hero in Naga society. 15And their social
life was marked with feast of merit, traditional games and festival.16 In this feast all the relatives

14
WezoteKhutsoh, Tourism Scenario And its Potentiality in Nagaland. 18.
15
WezoteKhutsoh, Tourism Scenario And its Potentiality in Nagaland. 18.
16
Nuh, The Origin of Naga (Kohima: Vision Press.11.
 8

both close and distant and even one`s clansmen gather together and assigned works, this feast
brings more good relationship among the relatives and clans.17 With the advance of Christianity
and modern education many changes have taken place in their life style, but while destroying
evil practices by missionaries many good practices were destroyed.

5.2. Negative impact of Christianity on culture

With the advance of Christianity and modern education many changes have taken place in their
life style, while destroying evil practices by missionaries many good practices were destroyed.
For which,Nagas lost many good practices.18

6. Tribal Solidarity and Tribal Integration

Before the establishment of Christian educational institutions in NEI, there might have been
some general awareness that the people living in a particular geographical area are related to
each other. Nevertheless, such an awareness was definitely non functional at the interactive level.
Each village was self sufficient and remained as an isolated unit. There was hardly any
interaction between villages, even among the villages of the same tribe. Christian educational
institutions played a positive role in providing a basis for establishing a new relationship at the
intra tribal; inter tribal and extra tribal levels. The Christian education was the first agent of tribal
solidarity.

7. Language and Tribal Identity

Another way the Christian educational institutions nurtured tribal identity within the same group
was through the standardization of their language. Often it was the Christian missionaries who
gave the script to many of these languages and wrote their first dictionary and grammar.
Gradually the same method was applied to different tribes by introducing English as a common
medium of instruction in the schools. Thus the Christian educational institutions were able to

17
N. Khashito Aye, The Impact of Christian Education: 100 years of Christianity in Sumi Baptist Churches
1903-2003.139.( Znheboto: by author, 2003), 12.
18
YembemoLotha, Making A Theology of Naga Community,Dimapur: Author, 2005), 73-74.
 9

expand the relationships among the people of the Northeast from village to tribe, tribe to
different tribes and finally to the nation at large. No wonder then, today many people from the
region are prominent on the national scene, both in politics and in the bureaucracy.19

8. Revitalization of the culture and identity

According to V.K Nuh, Farmer General Secretary of Nagaland Baptist Church Council, our
language and culture is our identity, so as mentioned above the Nagas have lost their good
practices, therefore, now it has come to know that the Nagas have lost their culture, and need to
be revitalized the culture.20 The above mentioned are the social life of the Nagas before coming
of the Christianity, after the coming of Christianity it has perished. It is good to accepted
Christianity, but lost Naga identity, so this is the identity crises of the Naga today.

The effects produced by the work of the Christian missionaries were of far-reaching
consequences. Some appreciated, some tried to reform their own religion in the light of what
they learnt in the Bible classes and missionary institution, and other by passionately clinging on
their ancestral faith. The idea of social service is certainly derived in part at least, from the
principles of Christianity and their application in practice by its followers. The option for the
poor is also a rallying call to focus the spiritual, cultural, and physical energies towards saving
society form the injustice in perpetrate on a great number of people- on all condemned to remain
in inhuman poverty at the bottom of the social scale because of economic, social and religious
structures of the present or of the past.21

Conclusion

Through Christian missionaries they came into contact with various cultures of Europe and
America and through the process of exchange of personnel studies and service abroad have been
made possible .All the missionaries have given both interest in Church planting and education

19
C.V, Mathew. Mission in Cotext Missiological Reflections. (Delhi: ISPCK 2003), 22.
20
Nuh, The Origin of Naga (Kohima: Vision Press.18
21
K.K. Jacob “A Christian Perspective, Contemporary social work,” Social Work C.V, Mathew. Mission in Cotext
Missiological Reflections. (Delhi: ISPCK 2003), 22.Vol.XXII,(April, 2006 ) 15-19.
 10

and also literature work. Because of their hard labor in Church planting and giving education and
also in literature works, the people of NEI have accepted Jesus Christ as their savior and
converted from their native religion such as animism to Christianity. Through Christian
education the people of NEI was transformed. Emergency Wales Presbyterian of Christianity and
modern education had a strong effect of the people of NEI culture. When Missionaries came to
NEI they saw the culture and thought that all the cultural practices of the people of NEI was evil
practiced and destroyed all their original cultural practices. While destroying evil practices they
destroyed even good practices also. Therefore, now the people of NEI are having identity crisis
and trying to revitalize the lost Culture.

Bibliography

Ao. A. Bendsangyangbang. History of Christianity in Nagaland A Source Material.

Mokokchung: Shalom Ministry, 1998.

Aye N. Khashito.The Impact of Christian Education: 100 years of Christianity in Sumi Baptist
Churches 1903-2003.139. Zunheboto: by author, 2003.

Firth. C.B. Introduction to Indian Church History.Delhi: ISPCK, 2010.

Khutsoh Wezote. Tourism Scenario and its Potentiality in Nagaland. 2000.

K.K. Jacob “A Christian Perspective, Contemporary social work,” Social Work C.V, Mathew.
Mission in Cotext Missiological Reflections. (Delhi: ISPCK 2003), 22.Vol.XXII, April,

LothaYembemo, Making A Theology of Naga Community,Dimapur: Author, 2005

Mathew .C.V,. Mission in Cotext Missiological Reflections. Delhi: ISPCK 2003.

Nuh, The Origin of NagaKohima: Vision Press.2002.

 11

Walling, C. Wal comp. All is light!: Source Materials on History of Christianity Impur: Ao
Baptist ArogoMungdang, 2001.

ZeliangEluunkiebe. Pioneer Missionaries of North East India.Assam: by Author, 2003.

2006.