Christianity in Mizoram

Academy of Integrated Christian Studies Tanhril, Aizawl - 796009 Paper Presentation Course: History of Christianity in North-East India Topic: Christianity in Mizoram Mentor: Rev. VL Hruaia Presenter: VanlalduataTualzik Date: 19th September 2019  1. Introduction Mizoram was known as ‘Lushai Hills’ during the British period. On 21st January 1972, it was change into ‘Mizoram.’ Mizoram means ‘the land of the Mizos’ or ‘Mizo-land.’ Christianity arrived in this land as a consequence of tribal warfare, raids of British plantations, and the ensuing punitive British military expedition called the Lushai Expedition of 1871. The subsequent annexation of the erstwhile Lushai Hills to the British Empire opened the gateway for the Christian missions to evangelize the Mizo people. In this paper we will see the history of development of Christianity in this land. 2. General Information of the Present Land Mizoram is a mountainous region which became the 23rd state of the Indian Union in February 1987. LaltluanglianaKhiangte, Mizos of North East India: An Introduction to Mizo Culture, Folklore, Language & Literature (Aizawl: L.T.L Publication, 2008), 9. The state is flanked by Bangladesh on the west and Myanmar (Burma) on the East and South. Brigadier C.G. Verghese and R.L. Thanzawna, A History of the Mizos, vol. 1 (New Delhi: Vikas Publishing House Pvt Ltd, 1997), 1. On the Indian side, Mizoram is bounded by the states of Assam, Manipur and Tripura. L.T. Pudaite, Mizoram and Look East Policy (New Delhi: Akansha Publishing House, 2010), 1.The population of Mizoram constitutes only 0.08 percent of the total Indian population. RintluangaPachuau, Mizoram: A Study in Comprehensive Geography (New Delhi: Northern Book Centre, 2009), 1. As per Census 2011, Mizoram has a population of 1,091,014 lakh, increasing from 8.89 lakh recorded in census 2001. SarojArora, “Mizoram,” in Land Reforms in India: Understanding Women’s Land Right, Gender Discrimination in Ownership, vol.13, ed. PremChowdhry (New Delhi: Sage Publications India Pvt Ltd, 2017), np.According to 2011 census Mizoram achieved a total literacy rate of 91.58 per cent and ranks third at the all-India level after Kerala and Goa. RanabirSamaddar, Neo-Liberal Strategies of Governing India(New York: Routledge, 2016), 35.Nearly 60 per cent of the people of Mizoram are engaged in agricultural pursuits. The main pattern of agriculture followed is jhumor shifting cultivation and all their activities centre round jhum cultivation and their festivals ‘Kut’ is Mizo word for Festival. The Mizo have three main Kut- MimKut, ChapcharKut and Pawl Kut. See, H. Lalrinthang, Church and State: Relationship in the Mizo Socio-Political Life 1952 to 2006(Delhi: ISPCK, 2013), 7-8. are with such agricultural operations. H.G. Joshi, Mizoram Past and Present (New Delhi: Mittal Publication, 2005), 1-4. Before the Mizo people had their own religion which was a mixture of animistic beliefs T. Raatan, Encyclopedia of North-East India: Arunachal Pradesh, Mizoram, Vol.2, (Delhi: Kalpaz Publications, 2006), 223. but now Christian population dominates the state with a high percentage of 86.97. Next to it Buddhist community represented by the Chakmas The Chakmas of the Mizo Hills migrated mostly from the Chittagong Hill tracts of Bengal to the Mizo Hill in different periods and settled on its western fringes. They are the latest migrants to the Mizo Hills. See, Teisi Thou, Encyclopaedia of Mizoram (New Delhi: Anmol Publications, 2009), 321. accounted for 7.93 per cent. The Hindu population constituted 3.55 per cent, while the Muslim community contributed 1.13 per cent. Pachuau, Mizoram: A Study in Comprehensive Geography, 65. 3. Origin of the People There is a lack of a recorded history in the case of Mizo history writing. Malsawmdawngliana, “Sources of Writing Mizo History and Their Limitation,” inLocality, History, Memory: The Making of the Citizen in South Asia, ed. Rila Mukherjee and M.N. Rajesh (Newcastle: Cambridge Scholars Publishing, 2009), 88. Historians believe that the Mizos are a part of the great wave of the Mongolian race spilling over into the eastern and southern India centuries ago. S. Gajrani, History, Religion & Culture of India (Delhi: Isha Books, 2004), 217. Their language belongs to the Tibeto-Burman group. F. Hrangkhuma,“Christianity Among the Mizo in Mizofam,” in Christianity in India: Search for Liberation and Identity, ed. F. Hrangkhuma(Delhi: ISPCK, 1998), 265. According to the popular legend, it is said that the Mizos came out of a very big stone-like cave called ‘Chinlung’. There is also a myth that Mizos originated as one of the ten lost tribes of Israel. The Reverend Liangkhaia who wrote many books including the first History of the Mizos (MizoChanchin) way back in 1920s reluctantly mentioned one supposition that the Mizos are the descendants of Japheth, one of the three sons of Noah. See, Khiangte, Mizos of North East India: An Introduction to Mizo Culture, Folklore, Language & Literature, 15. Whatsoever, there is no doubt that the Mizos came from the east and their original home was in Mekong Valley. They came to the Chindwin belt about 996 A.D. They lived there barely 200 years. S.N. Singh, Mizoram: Historical, Geographical, Social, Economic, Political and Administrative (New Delhi: Mittal Publications,1994), 28. Before leaving this place they had planted a banyan tree at Khampat with a belief to comeback when the growing branches of the tree touched the earth. Thanghleia a Mizo scholar in his article on “KhampatBungpui” (published in 1961 in the journal entitled Ramthar vol. No.2) claimed that some branches of this Khampat Banyan tree touched the earth in 1916 A.D. In that very Sainguauva and party left Mizoram for the Kabaw valley. See, S.H.M. Rizvi and Shibani Roy, Mizo Tribes of North East India (Delhi: B.R. Publishing Corporation, 2005), During their movement around 1466 A.D. the first place of halt was Lengtlang. And eventually they moved to the present Mizoram between 1700 and 1730 A.D. Singh, Mizoram: Historical, Geographical, Social, Economic, Political and Administrative, 29. 4. Pre-British Mizo Society The Mizos lived in villages, each of which was ruled by a chief who was entirely independent. V.S. Lalrinawma, Mizo Ethos: Changes and Challenges (Aizawl: Mizoram Publication Board, 2005), 11. “Zawlbuk” From 1935 onwards the significance of Zawlbuk was degrading at the heart of the Mizos and eventually ceased to function. See. B. Lalthangliana, Zoram Encyclopedia: Zoram Bu (Aizawl: Remkungi, 2003), 766. used to occupy a central position in the organization and administration of a Mizo village, and had functioned as the most potent institutionalized mechanism of social control. “Zawlbuk” is a Mizo word which means “Bachelors’ House”. But it has much deeper significance than what can be understood from such a simple connotation. It was not only the physical abode of the youth of the Mizo village, but also was the crucible wherein the Mizo youths, the “marginal man” was shaped into a responsible adult member of society. See, Verghese and R.L. Thanzawna, A History of the Mizos, vol. 1 (New Delhi: Vikas Publishing House Pvt Ltd, 1997), 18. It was in the Zawlbuk that programmes of hunting and other expeditions were discussed and chalked out. Khiangte, Mizos of North East India: An Introduction to Mizo Culture, Folklore, Language & Literature, 55.Moreover, ‘Head-hunting business was one of the chief characteristics of the population. H.L. Malsawma, Sociology of the Mizos(Delhi: Spectrum Publications, 2002), 41.Women were not allowed entry in this house. Jagadish K. Patnaik, ed., Mizoram Dimensions & Perspectives: Society, Economy and Polity (New Delhi: Concept Publishing Company, 2008), 341.In addition, in a Mizo family a woman had no right either in a family or society. Priyadarshni M. Gangte, Women of North East In Present Context (New Delhi: Maxford Books, 2011), 123.Their family life centred round the father who exercised a prerogative power in the family with responsibility to procure food for the family through the “slash and burn” system also known as jhuming. Sangkima, Essays on the History of the Mizos(Delhi: Spectrum Publication, 2004), 58.They also grew cotton in the jhum fields and the women spun and wove cloth. Malsawma, Sociology of the Mizos, 169.Furthermore, the Mizo code of ethics or dharma focused on “Tlawmngaihna,” When night comes the young men of the village would go around to court girls in their homes, A tlawmngai girl would welcome them warmly and after sitting the young men around the hearth and other convenient places she would keep herself busy cooking food for pigs, spinning cotton, rolling the thread into balls or mending torn cloths and all these while also keeping the young men in good humour. See, MangkhosatKipgen, Christianity and Mizo Culture (Aizawl: Mizo Theological Conference, 1996),71. an untranslatable term meaning that it was the obligation of all members of society to be hospitable, kind unselfish, and helpful to others. Swapnali Borah, Deke Tourangbam and A.C. Meitei, Encyclopaedic Studies of North-Eastern States of India: Mizoram (New Delhi: New Academic Publishers, 2010), 27.The Mizo religion before the advent of Christianity was animism. They believed in a supreme God called Pathian who was the creator of the world. They also believed in life after death. All people after death would go to Mithikhua, dead men’s village on the other side of which was situated Pialral the abode of bliss. P. Lalnithanga, Emergence of Mizoram (Aizawl: P. Lalnithanga, 2005), 20. 5. A Brief History of the British Expeditions of the Mizos Perhaps it started with tea plantation on the foothills of the Lushai Hills. The gradual extension by the English tea planters of their tea gardens to the foot hill forests which the Mizos considered as their territory, greatly annoyed them as it was taken to be an encroachment upon their right. Because of this the Mizos resorted to raids and also came into direct clashes with the tea garden authorities. Lalrinawma, Mizo Ethos: Changes and Challenges, 170.The people of Mizoram had no known connections with the rest of India till 1849, when Mora s/o Lallianvunga made a raid on a village in Cachar which was followed by an expedition into Lushai Hills (Mizoram) by Col. Lister. Since 1849, their contracts were confined to several raids on Cachar and Bengal and retaliated expeditions against the Mizos, which were subsequently followed by expeditions to Lushai Hills in 1871-1872 and 1889-1890 known as the First and the second expeditions. R.N. Prasad and A.K. Agarwal, Modernisation of the Mizo Society (New Delhi: Mittal Publications, 2003), 28.On the Morning of 23rd January 1871, the raid was committed by the Mizos. Alexandrapur tea garden was raided. There, the tea planter Winchester was killed and his six years old daughter Mary Winchester was taken captive. Sangkima, Essays on the History of the Mizos, 178. As a result, the Governor-General-in-Council decided to send an expedition into Mizoram. LalhruaitluangaRalte, ZoramVartian: ChanchinthalehThuziakkhawvar Tan Dan (Aizawl: Fieneprints, 2008), 61.After finishing their task, the British expedition 1870-1871 returned back to the plains. They had made peace with many of the Mizo chiefs. But the Mizo started to raid the plains again in 1888. Eventually they decided that it would be best to put the Mizo under their rule; so they entered Mizoram second time, more aggressive and more powerful than the first. B. Lalthangliana, Culture and Folklore of Mizoram (New Delhi: Publication Division Ministry of Information & Broadcasting, 2003), np. Later, Mizoram was declared as a British colony in 1890. Lalrinawma, Mizo Ethos: Changes and Challenges, 171. 6. The Rise of Christianity in Mizoram When the British made their permanent settlement in Mizoram in 1890 A.D. the Presbyterian Church of Wales and the London Baptist Missionary Society also had shown their interest for their Mission wok in this area. Malsawma, Sociology of the Mizos, 159. But the country had not quieted down after the Expedition, and British officials refused to let the missionaries risk proceeding. Grace R. Lewis, The Lushai Hills: A Land which the Lord thy God Careth for”(London: The Baptist Missionary Society, 1907), 9. After Months of waiting, the first missionary, who visited Mizoram in 18 Feb.1891 and spent a month here, was William Williams, a Welsh Presbyterian missionary in Khasia and Jaintia Hills. His visit seemed to have been primarily investigative in nature. Lalrinawma, Mizo Ethos: Changes and Challenges, 181.However, within his stay he spent most of his time among the Mizos and distributed pictorial Bible to the children. K.L. Van Ngaia, Serkawn Baptist KohhranChanchin(Aizawl: Serkawn Baptist Church, nd), 4.During this time, there were only two villages in Aizawl, which are known as NganaVeng and DokhamaVeng. P.L. Lianzual, ZofateChanchinThaRawnHlantute(Aizawl: Joseph Lalhlimpuia, 2012), 17. 6.1.Arthington Mission(Lorrain and Savidge) When the British Government sent a military expedition in 1891, there was in England a wealthy Christian, Robert Arthington who had heard of Winchester’s death and became greatly burdened to send missionaries to Mizoram. So he established the Arthington Aborigines mission for this purpose. The first two missionaries of the Arthington Mission Rev. J.H. Lorrain and Rev. F.W. Savidge who landed in Aizawl in 1894 were sent by Arthington Mission. Lalrinawma, Mizo Ethos: Changes and Challenges,181-182. They started the mission work and remained at Aizawl till last week of December, 1897. Malsawma, Sociology of the Mizos, 160. The two young missionaries used to walk up and down the hill slopes, carrying their few possessions on their back, from village to village, to spread the message of Jesus Christ to the tribal people. Gradually they made friendship with some Lushais and learnt their language. Lorrain who was also a linguistic genius, reduced the Duhlien language of the Lushais to writing in Roman Script. At that time, the Lushais and other tribes had no written script. Within four years after their settling down in Aizawl Fort, they produced the book “A Grammar and Dictionary of the Lushai Language (Duhlien)” in 1898. They also started the first mission school at Aizawl as early as in April 1894. But their school was closed down as they were called back in 1897. They also had taught some Lushais to read and write, translated the gospels of Luke, John and the Acts of the Apostles. J. Zorema, Indirect Rule in Mizoram 1890-1954 (New Delhi: Mittal Publications, 2007), 67.However, due to Arthington’s policy of “Preach and pass on,” RosiamlianaTochhawng, A Study of Ten Articles of Faith of the Presbyterian Church of India (Delhi: ISPCK, 2007), 14.Larrain and Savidge were called away to start a work amongst the Abor people in another virgin territory. D. Ben Rees, ed., Vehicles of Grace and Hope: Welsh Missionaries in India 1800-1970 (California: William Carey Publish Library, 2002), 124. 6.2. The Welsh Presbyterian Mission On 1st September 1897, Rev. D.E. Jones (Zosaphluia as known by the Mizos) of the Welsh Presbyterian Church arrived at Aizawl and stayed with J.H. Lorrain and F.W. Savidge. When Lorrain and Savidge left Mizoram, D.E. Jones carried on the work which they had already started. Malsawma, Sociology of the Mizos, 160. He was said to have learnt the Lushai language at an average of 90 words each day and tried to master its intricacies. He was a great help to the two Pioneer Missionaries in compiling their first Grammar and Dictionary of the Lushai Language. Verghese and R.L. Thanzawna, A History of the Mizos, 320-321.He worked hard and established the church on the lines of the Calvinistic Methodist church in North Wales, where the elders carry on the organization of the local church and give the ministers freedom to tour the country and do Gospel. He is considered as the father and founder of the Presbyterian Church in North Lushai Hills in Mizoram. Verghese and R.L. Thanzawna, A History of the Mizos, 323.Another Missionaries Rev. Edwin Rowlands arrived in Aizawl on 31 December 1898. He was accomplished musician and singer.He was very useful in preparing school lessons and text books. Lalthangliana, Culture and Folklore of Mizoram, np. He also translated a large number of hymns from Welsh into the Mizo language, as well as writing hymns in that language. They are still sung to this day. Rees, ed., Vehicles of Grace and Hope: Welsh Missionaries in India 1800-1970, 204.The first boys’ middle school in North Lushai Hills was founded by him and the Aizawl Girls’ Middle school was founded with the help of Mrs. D.E. Jones. Verghese and R.L. Thanzawna, A History of the Mizos, 324.The Missionaries moved from village to village spreading the gospel and distributing medicine at the same time. In June 1899, two young Mizo boys Khuma and Khara were baptized at Aizawlbecoming the first Christians among the Mizos. Lalnithanga, Emergence of Mizoram, 89.Thus, the northern Mizoram came under the control of Welsh Presbyterian Church. C. Nunthara, Mizoram: Society and Polity (New Delhi: Indus Publishing Company,1996), 103. 6.3. Baptist Missionary Society (The Return of Lorrain and Savidge) In 1903, Rev. Lorrain and Rev. Savidge received an invitation to work for the Baptist Mission among the Lushais and other tribes in the south. Verghese and R.L. Thanzawna, A History of the Mizos, 321. They started a mission work at Lunglei afresh with the headquarters at Serkawn. Malsawma, Sociology of the Mizos, 160.During the first few years, they divided responsibilities between themselves. Rev. Savidge looked after the Education and Medical works until Medical missionaries arrived, whereas Rev. Lorrain was in charge of evangelization, Sunday school and the Church. K.T. Chungnunga, “A Transition From Mission to Church,” in The Baptist Church of Mizoram Compendium (Lunglei: The Centenary Committee Baptist Church of Mizoram, 2003), 16.They started schools and also completed translation of the New Testament. But their work was almost wholly confined to the men folk. Hence, a secretary of the Missionary society visiting LushaiHills, realized that the church could not develop on sound lines until women were given their rightful place in it. He saw the need for women missionaries and arranged for sending Miss W.M. Chapman and Miss M. Clark to south Lushai Hills for working among the women. Verghese and R.L. Thanzawna, A History of the Mizos, 322. 6.4. The Maraland Baptist Church Rev. R.L. Lorrain entered Serkawr in the year 1907, to start a ministry; and Serkawr became the headquarters of the Maraland Baptist Church. In 1910 the first convert to be baptized was Thetua. In 1912, they printed and published a Hymn book containing 68 hymns, and the church of Maraland became firmly rooted and established. Lalthangliana, Culture and Folklore of Mizoram, np. 6.5. Others Mission Agencies The Salvation Army began its ministry in Mizoram in the year 1916. Its Mizos founder was PuKawlkhuma. Lalthangliana, Culture and Folklore of Mizoram, np. The Catholic Faith had its first contact with the Mizos in 1922. Sangkima, Essays on the History of the Mizos, 207.Apart from these some other denominations like United Pentecostal church Allan Anderson and Edmond Tang, eds., Asian and Pentecostal: The Charismatic Face of Christianity in Asia (Baguo City: Regnum Books International, 2005), 236. and Seventh Day Adventist mission entered and developed their network of activities in Mizoram from 1947 onwards. B. Datta Ray and S.P. Agrawal, Reorganisation of NorthEast India Since 1947 (New Delhi: Concept Publishing Company, 1996), 288. 7. The Growth of Christianity in Mizoram The number of Christians began to grow when missionary strategies broadened beyond mere preaching. The missionaries were successful in providing educational and health services, to which people responded positively, and they integrated local leadership into the church hierarchy. The first Mizo ministers were ordained in 1913 and 1914: in 1913 and first Mizo minister of the Presbyterian mission, Chhuahkhama, was ordained and in 1914 Chuautera followed as the first Mizo ordained minister in the Baptist mission. Joy L.K. Pachuau and Willem van Schendel, The Camera as Witness: A Social History of Mizoram, Northeast India (Cambridge: Cambridge University Press, 2015), 68. A number of revivals beginning in 1906 brought more and more adherents to the Protestant churches. The Mizo churches experienced their first revival in 1906, which is connected to the Welsh Revival in 1904 and also among the Khasi at Mairang. Seven Presbyterians from North and three Baptists from South attend the Khasi Revival at Mairang assembly. In one of the meetings Rev. Robert Evans called them to the platform and the whole congregation prayed for them and each of them received the flame of revivalism. When they returned, the revival spread to Mizoram. It was followed by a series of revival in the first decades of the twentieth century which vituallyconvered the whole of Mizo community to Christianity. See, A. Jayakumar, A History of Christianity in India: Major Themes (Kolkata: Sceptre, 2014), 237. Beginning around 1920, Mizo Protestant Christianity slowly began to be identifies with Mizo culture and identity. By 1950, 80 percent of the population of Mizoram was Christian, and Christianity was being identified as the religion of the Mizo people. Charles E. Farhadian, ed., Introducing World Christianity (West Sussex: Blackwell Publishing Ltd, 2012), 104. 8. Contributions of Christianity in Mizo Society Because of Christianity the superstitions and faith in spirit vanished. Singh, Mizoram: Historical, Geographical, Social, Economic, Political and Administrative, 60.Moreover, drinking alcohol (zu) which was their custom was prohibited by the missionaries and branded as the source of all evils. Malsawma, Sociology of the Mizos, 168.The Christian Missionaries also gave due attention to their problems of health and hygiene. With a view to encouraging medical treatment, a number of hospitals and dispensaries were established which distributed medicines and provided many of the required medical facilities to the people.Christianity brought educations to the people and established many schools. Nunthara, Mizoram: Society and Polity, 37. Previously the Mizos were basically agriculturists or jhum cultivators and hunters. With the introduction of modern education economic diversification was taking place and consequently the working forces are pulled out from agricultural sector to the other sector of economy such as Government service, mission, company and private services. Malsawma, Sociology of the Mizos, In this wayWestern ways of dressing and thinking and living had begun to spread. Pudaite, Mizoram and Look East Policy, 9. 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