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    Critique of The Tribal Concept of God

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    This document provides a critique of the tribal concept of God among two Naga tribes in Nagaland, India: 1. The Angami Nagas believed in a supreme being called "Terhuomia" which was both powerful and feared, and had to be appeased through rituals. 2. The Ao Nagas believed in a transcendent supreme god called "Tsungrem" who was the creator, ruler, and judge. They derived their ethics and belief in an afterlife from the judge function. 3. While both concepts have similarities to monotheism like a moral judge, the description of the Ao concept seems influenced by Christian terminology, making it difficult to understand their original beliefs

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    Critique of The Tribal Concept of God

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    Alan
    986 views4 pages
    This document provides a critique of the tribal concept of God among two Naga tribes in Nagaland, India: 1. The Angami Nagas believed in a supreme being called "Terhuomia" which was both powerful and feared, and had to be appeased through rituals. 2. The Ao Nagas believed in a transcendent supreme god called "Tsungrem" who was the creator, ruler, and judge. They derived their ethics and belief in an afterlife from the judge function. 3. While both concepts have similarities to monotheism like a moral judge, the description of the Ao concept seems influenced by Christian terminology, making it difficult to understand their original beliefs

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    Tribal theology

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    This document provides a critique of the tribal concept of God among two Naga tribes in Nagaland, India: 1. The Angami Nagas believed in a supreme being called "Terhuomia" which was both powerful and feared, and had to be appeased through rituals. 2. The Ao Nagas believed in a transcendent supreme god called "Tsungrem" who was the creator, ruler, and judge. They derived their ethics and belief in an afterlife from the judge function. 3. While both concepts have similarities to monotheism like a moral judge, the description of the Ao concept seems influenced by Christian terminology, making it difficult to understand their original beliefs

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
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    986 views4 pages

    Critique of The Tribal Concept of God

    Uploaded by

    Alan
    This document provides a critique of the tribal concept of God among two Naga tribes in Nagaland, India: 1. The Angami Nagas believed in a supreme being called "Terhuomia" which was both powerful and feared, and had to be appeased through rituals. 2. The Ao Nagas believed in a transcendent supreme god called "Tsungrem" who was the creator, ruler, and judge. They derived their ethics and belief in an afterlife from the judge function. 3. While both concepts have similarities to monotheism like a moral judge, the description of the Ao concept seems influenced by Christian terminology, making it difficult to understand their original beliefs

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    © All Rights Reserved
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    of 4

    Critique of the tribal concept of God

    Presented to: Dr. Lamboi Haokip


    Presented by: Arun Stanley
    Subject: Tribal Theology
    ____________________________________________________________________________
    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.

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