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A BRIEF HISTORICAL BACK GROUND OF KHONGSO TRIBE ON RELIGIOUS BELIEFS AND PRACTICES
introduction
The Khongso is one of the government-recognized groups among 135 ethnic groups, and one among 53 sub-groups of Chin State. The Khongsos (the people of Khongso) are one of the hill tribes who are living in and , Southern Chin State of . They have their own traditional cultures, societies, literature and languages. But to trace and write about ethnography of the Khongso community as a whole is not an easy task because unfortunately, they have very few written documents and records about it. Whatsoever, written here will be the outcome of the interviews with elders who are still alive and who know the historical background of Khongso tribe and their activities before and after coming of Christianity.
The pioneer missionary Rev. That Dun introduced Christianity among the Khongso in the middle of twentieth century, that is, in 1944. Within a half century, Christianity gained a significant growth in most of the populated areas of the land. The rapid growth and spread of Christianity was primarily the result of the work of the Holy Spirit through the revival meetings; at the same time, it was the result of the work of the dedicated missionaries. A brief study of historical background, religious beliefs, and practices before and after Christianity and understanding of Khongso tribals on forgiveness of sin will be introduced for a better understanding of the subject of this project in this chapter.
A Brief Historical Background of Khongso Tribe
Geographical Features of the Land
1.1. Origin
The origin of the Khongso can be traced back through their traditional myths and the records of the historians though it is hard to identify the exact site of their origin. According to Khongso and Mizo-Kuki-Chin traditions, their ancient home was called “Chinlung or Singlung.” The meaning of Chinlung is “a covering stone or rock.” It has been said in the history from oral tradition that of Chins including Khongso emerged into this world from the bowels of the earth or cave called “Chinlung.” Therefore, the people of Khongso believed that they originated from that great cave hole. According to L. H. Songate, “all the Mizo-Kuki-Chin’s ancestral place is Chinlung or Singlung, and the location of “Chinlung” was the present Tailing or Singlung in South-West China. Lian H. Sakhong also described in his dissertation that the tradition that “Chinlung” is the original home of the Chin has been kept by all the tribes of the Chin in various ways.”
Even Khongso forefathers also claimed and suggested that their ancestral home is somewhere in central Asia or . It might be true that the Khongso had to leave out of their homes because of the cruelty of the Chinese ruler or the famine there. However, the reason why these people left the Chinlung has never been clearly told and explained. Regarding the leaving from that place, F. K. Lehman stated that “Some of the settlers in Chinlung have conjectured their subsequent nomadic life to have come out due to their inability to repel their enemies while they were in Chinlung or Singlung.”
1.2. Land
Khongso land is a hilly place and located in the Southern part of the Chin Hills, Western part of Myanmar. It has not yet become a recognized land with distinctive geographical features of its own, but the land has been inhabited since forefathers’ age. has been the main resources for the economy of the people since the area is rich in flora, fauna and paddy field cultivation. Hunting, gathering of fruits and roots, and fishing are their main pursuits for living. In Khongso land there are three main climates: summer, winter, and rainy seasons. The land is located in temperate zone. The temperature is generally between 5 C and 20 C. The rainy season starts at the end of May and ends in October. There are 65 villages in the land of Khongso. According to an account of Mr. Thang Long (of Khongso tribal literature committee), in 2012 the total population of the land was 24307.
1.3. Location
The Land is located between which is the end part of , and Mi River and Ru River that runs from the Eastern part of . Khongso land is situated between 21 42' and 42 22' of North latitude and between 92 37' and 94 47' of East longitude. It is bounded on the East by Matupi land, the West by Khumi and Anu land, the North by Mara and Mizoram State of India and the South by Dai and Myo-khami land. The length of the Land of Khongso is about 70 miles from the East to the West and 40 miles from North to South. In the land, there are major tribes namely: Khongso, Anu, Likhoeng, Lemi, Mara, Rakhine, Myo-khami, Khumi, Rengca, and Matu. The Khongso land is situated between 800 m and 3000 m above the sea level. The highest mountain in the land is (4269 m height) located in the West of the land.
1.4. The People
Khongso is one of the Chin tribes of . It is one of the great Indo-Mongolian tribes with Tibeto-Burmese language group. Firstly, they migrated from and then to Western part of to their present habitat. The Khongso tribe is divided into two clans or sub-tribes. They are Khenlak and Sangta. There are 23 families included in Khongso tribe: namely Kungca, Pakawt, Nisae (Lung Khra), Kapui, Lenvai, Tamlai, Boiqing, Khongpui, Thung Noeng, Ang Ting, Sentak, Sangta, Laikawt, Humtae, Thuipraek, Satoek, Humnan, Kaca, Pa-ngan, Lungtak, Lamluek, Rahnoem, and Aima. Khongso tribe has two literatures, which is Khongso and Asang (Khongso) representing Khongso people, that was approved and signed between two boards in Paletwa Town on March 24, 2014. In accordance with the agreement, any of which could be freely applied among the community in writing, depending on their choice, their interest, and their comprehension. The Khongso people have a highly patriotic spirit. They are cheerful, honest, unselfish, democratic and stubbornly independent. They also have an unsophisticated, realistic outlook on life and revenge. The people are basically hard working and healthy people with strong religious indebtedness. Their ethnic tribe’s symbol is Tangdaeng (rocket tail Drango). Along with it lings Langla pawk (Bulbophyllum refractor, one of orchid species) is their royal flower.
2. Political History
2.1. Politics
Khongso land was a separate land with its own boundaries for centuries. No Burmese king had occupied and ruled the land. History says that the successive Burmese dynasties until 1885 had never included the . It was only in 1928 that the British included Chin land as a part of the . Even though the Khongso land was a separate territory, there were no kings for tribal Chiefs rather heads of various clans were the local rulers and the protectors of their respective clans. Each man had to guard his family with swords, shields and lances because of feuds, which came to cease only after the British annexation of Khongso land. The people were administered by the headmen of villages.
After was wholly occupied on 1st January 1886, the British forces were sent through the Southern Chin State in 1888–1929. The British rule on the land lasted till 1929. The Khongso people were famously known and appreciated by the British forces because of their bravery, courage, and determinative nature in their resistance to the forces. At present, the people of the land live with peace and freedom from any colonial government.
2.2. Migration
The Khongsos migrated from Chinlung through Himalayas, and reached Chindwin Valley around 9th century A.D. It is located in Eastern part of . Basing on the traditional and anthropological studies, G. A. Grierson said that these groups are the people belonging to Mongoloids of Kuki-Chin group of Tibeto-Burma family. According to the record of Lian H. Sakhong, “the Chin people were the first who settled in the .” Then, there is also persistent reference in the legends of almost all the Chin tribes (Asho, Matu, Mindat, Kanpalet, Paletwa, Hakha, Falam, Tedim) to a former home in the Chindwin Valley. According to tradition prevailing among the Khongso, they have migrated from various places around present Hakha, and Rezua, where they settled for some time and then came to present Khongso land which they have been occupying at least for four hundred years now. But beyond that even oral traditions of the Khongso do not indicate any clue to the place of their origin.
2.3 Settlement
The Khongso group came to their present habitat with other groups from , that is, to and Chindwin Valley of Myanmar. According to Khongso forefathers and the story of oral tradition, the first settlement was in the , but unfortunately when it was destroyed by the flood, they crossed and moved to a big cave called Mintuempaa puk (Lailun in Chin). After staying there for some years, they moved down to Western land of Chin State; Hakha and Matupi, and at last settled down around Hmuet and Phoisang Hill Ranges around 14th century. These hill ranges stretch over western part of Matupi Township between Pamai and Chakhine villages, 40 miles away from Matupi Town. According to the record of British captain Burn, Phoisang Hill was called “Lepring Hill.”
The story says that this migration was forced down on them both by the strong people of and a great famine. Regarding the time and date of their departure from it is not recorded, but it would probably be during the 13th century. But according to Lian H. Sakhong, “Although we do not know exactly when and why, the date can be set approximately to the first years of 13th century or the beginning of 14th century.” After settling down for many years in Hmuet and , some of the Khongso migrated to and Mi River. At present they are staying between Phoisang Hill Range and Kima Mountain. Most of Khongso people live in these villages: Lui Vang, Bawi Ring (A), Bawi Ring (B), Suipinkung, Vadaengkung, Pahangkung, Zongkung, Saekung, Dawkung, Lakangkung, Toengkung, Paakung, Suisip, Laekkung Tuiqongkung, Lamoi, and Cingcang. And some of Khongsos live in these villages with other tribes: Dai Hnan, Khua Hung, Pai (Auk Cangki), Tawkkung, Boilee, Ka Naung, Sami town, Ayangkung, and Halawkkung. And nowadays some of Khongso people migrate and live in Yangon, Myanmar and even foreign countries like India, Malaysia, Canada, USA, Australia, and Norway.
2.4. Socio-Cultural Life
The Khongso society has been an open and free society. There was no sex discrimination, people mixed freely in the society irrespective of their genders. In those times, the clan headship was strong in Khongso society and headman was surrounded by attendants with care and respect. The elders were to be obeyed, young one, and the aged were to be loved, women were to be treated with respect, orphans and widows were to be cared for and needy people were to be helped. The Khongsos mainly cultivated rice, vegetables and cotton in the fields for their food and their clothes, they did not depend on others; they were self-supportive people.
The consumption of rice-beer and opium was common among the Khongsos. Drinking rice-beer, taking opium, and smoking tobacco were closely associated with traditional religious festival and life style. Rice-beer was used in every festival and other religious ceremonies and occasions. Every family used to make rice-beer for their traditional religious festival every year. On any festival occasion they killed pigs, cows, mithuns (sae) and buffaloes. They celebrated festival with drinking rice-beer and dancing cultural dances. Competition among villagers and tribes was prevalent, in form of challenges like who kills more animals and who could drink more rice-beer. Taking opium, smoking tobacco, chewing betel nuts were common among the Khongso. In regard to Chins’ social customs, Biak Cungnung clearly stated that “The people of Chins used such things as a sign of showing hospitality to the visitors. And the house owner would provide such things to visitors who visited his home.”
conclusion
The Khongso in is seen as one of the Chin tribes that initially settled in the historic post-migration cave called Mintuempaa puk before spreading out to where they are staying today. Like other Chin tribes, the Khongso also maintains a close-knit social structure of family, clan system and dormitory system of organization. They are a patriarchal society where men control almost all aspects of socio-political and religious life with authority and powers. The Khongso, as discussed above, are a distinct people having a distinct way of life.
The following part will attempt to look at some of their particular beliefs and practices that prevailed as the positive elements present in some of them, so as to enhance the consideration of their retrieval in the present Khongso community.
The Religious Beliefs and Practices before and after Christianity
introduction
Before the advent of Christianity in all the tribes including Khongso had beliefs and practices in primal religion. The Khongso were a community that adhered to a number of beliefs and practices that evolved out of their experiences with nature, forest, animals, and community life, and out of their belief in the spirits which was thought as inhabiting in all the spheres of life. These beliefs and practices regulated their way of life, and were a part of their indignation. In times of sickness and hardship, they would resort to magical rites as solution to their problems. They would also worship anything strange and awesome such as something unique be it trees or stones.
When the missionaries spoke about the gospel, many of the tribes were against them as they were apprehensive that their traditional practices and beliefs were to be destroyed by them. But in later times, through the power of the Holy Spirit who worked among the people, some of them believed in Christianity and understood that all the practices and beliefs in animism were wrong. Christianity, no doubt, has been a great transforming factor in the life of the Khongso. However, the worldview presented by Christianity was in sharp contrast with that of the tribal’s, including the Khongso. Thus, they were restricted in adhering to their beliefs and practices deeming them as irrational, superstitious and contrary to the Christian culture.
1. primal religious beliefs and practices of khongso
The Khongso had an animistic belief in monotheism. Very often, but not always, their worldview transcends the secular-sacred distinction, which is so much a part of modern philosophy. It may be one at the same time sacred and secular. It is pre-occupied with God, spirits and ghosts, but it is patently anthropocentric in most cases. It cements this world and the other world together in a single system.
They live in a world in which supernatural beings and powers are very near. Often, however, there is some recognition of a high god who is far away and also concerned about humankind. The past is very important to the animist whereas the future tends to be of shorter duration and less important. Nature’s spirits are to be found anywhere, in rivers, in trees, in hills, in rocks and other natural phenomena.
2. Belief in a Supreme God
The Khongsos were religious in their own way. The Khongso believed in the existence of one supreme God, a God of goodness and humanity. Like other Chin tribes Khongso do not worship any heavenly bodies such as the moon, the sun and stars. They worshipped ‘Taqawk’ the invisible supreme Spirit of the land, which they believed was protecting them from disease menace, and physical torture. The Khongsos considered ‘Sithaw’ (Supreme God), as the creator and sustainer of all things. Sithaw is all loving and benevolent and worshipped on every special occasion. However, Khongsos did not have a particular place of worship nor did they worship idols. They worshipped and offered sacrifices on all important occasions. “He” (God) is remembered in every important festivals and on social occasions, such as birth, marriage and death.” In fact, the belief in the supreme God formed the very core of the Khongso’s Religion. Sithaw is perceived as male deity with his abode in the highest heaven. “Prayers are not offered to him as frequently as it is to the malevolent spirits.” When everything else failed, the supreme God is appealed to; he may be approached by anyone without the priest or intermediary at any place.
3. Belief in the Spirits
The belief in the existence of spirits or spirit occupies an important part of Khongso religion. They believed in the existence of two types of spirits working in the cosmic order, i.e., the Pakhra kasae (benevolent spirits), and Pakhra kahoih (malevolent spirits). The malevolent spirit is responsible for the well-being and prosperity of the people. It is a loving spirit who guards and protects the village from diseases, failure of crops and natural calamities. Thus, the benevolent spirit was worshipped and offered sacrifices by people not because of fear, but out of reverence and love. On the other hand, the malevolent spirit was regarded as dangerous and destructive to all human well-being when provoked. This spirit is believed to live outside the village, on the road side, thick forests, in the fields, rivers, lakes, trees, stones and . All types of suffering such as sicknesses, fever, diseases, death, failure of harvest, sudden appearance of boils, loss of speech, poxes of fever, accidents, madness, natural calamities etc. are attributed to this kind of spirits. In order to wipe off these sufferings, people propitiate the Pakhra kahoih by offering eggs, fowls, pigs, dogs, and other domestic animals. Besides benevolent and malevolent spirits, Khongso believed and gave respect to the ancestors’ spirits. They occasionally invoke them for help and welfare of the family. They honored the ancestors’ spirits by trusting that spirits do come and help at the difficult moments in the life of the living members of the family. Thus, in all their festivals, they offered a portion of their food to them.
4. Belief in Divination and Omen
The word ‘divination’ is derived from the Latin word ‘deus’ or divus’, meaning “a god or divine, and therefore, and divination deals with that which the divine reveals to us.” In their belief, divination and omen afford an unerring message of the future. By divination they seek to assess whether an undertaking, such as hunting, fishing is worthwhile or whether any war or head-hunting expedition would be successful or not. They seek to determine the will of deities and ascertain the reasons for anybody’s illness.
They used fowls, eggs etc. to read omen. Egg-breaking and the fowl killed and the convulsive struggles of its death agony afford a more reliable indication of the future. Sometimes to ascertain the omen, a chicken’s throat is slit open and its blood is sprinkled around the ground or any object, invoking the name of the spirit. The priest examines the death of the cock and its position. If the right leg comes up above the left leg the omen is good, but if it is vice-versa it is bad. Stumbling on right food while going to fishing, hunting and other business is a good omen.
5. Belief in Blood Sacrifice
In any kind of sacrifice, there were both social and spiritual significance. They were aimed to ensure the following— (1) For peaceful relationship with God and for his protection, (2) for the good health and welfare of the community, (3) for the fruitfulness in their product or plentiful harvest, (4) for a better life in the next world, and so on. The Qaihmah (priests) are the official organized people who performed all the public sacrifices. For the family sacrifices, the head of the family performed the rite. Sacrifices were done at almost all important events. The cock was the most popular choice of offering. Pig, cow, fowl, dog, egg, mithun, etc., were also offered. Besides animals, drinks and rice frills were also offered to God. A pure and a prayerful life is the basis of true sacrifices. Therefore, one’s total commitment or submission to God (Deity) is the most basic element of a true sacrifice. Numerous sacrifices were made by the tribal. Some of the important sacrifices are the following—(i) sacrifice to spirits who supposed to trouble frequently the village and houses. (ii) Sacrifice to propitiate malevolent spirits in the jungle stream and mountain. (iii) Sacrifice in times of sickness. (iv) Sacrifice to God to cure barrenness in women (v) Sacrifice to God in various stages of life. (vi) Sacrifice to God while going for hunting and killing animals. (viii) Sacrifice to God in various religious festivals. (ix) Sacrifice to spirit for blessing in cattle-rearing, agriculture etc. In each sacrifice, there were elements of invocation, invitation, lastly bidding of farewell.
6. Belief in Evil’s Forgiveness
According to the Khongso people the good spirit called “Manghaih” would not deal with the sickness and death of a person as they believed that sickness and death were caused by the evil spirit called “Taqawk” or “Chingqaih.” When a person was sick, he/she had to please the evil spirit by offering sacrifices so that he/she might be forgiven. They were so much afraid of evil spirit and were very careful not to make the evil spirit angry. They will not attack men unless provoked. Unfortunately, if unwary man encroaches on their sacred habitation, they get angry and cause all kinds of illness and misfortunes. To recover from illness these evil spirits have to be pleased by sacrifices of appropriate animals. At the sacrifice the animal was killed with the suitable chants, cut the extremities off and placed them on bamboo platform. This was the share of the evil spirit to whom the sacrifice was made. After that the meat was cooked and all of it must be eaten on the spot, usually on the outskirt of the village. This is the way of seeking forgiveness of the evil spirits for their wrong doing before Christianity was introduced among the Khongso. They believed that if the evil spirit is pleased with his or her sacrifice, then he or she will be forgiven for his or her wrong doing and healed from the illness.
7. Concept of Sin
Lack in the primal religion is the concept of sin. Khongsos regard nothing as specially sin. They saw theft and adultery as evil acts against the well-being of an individual or the community, but they also have a god from whom they sought protection, blessing and forgiveness when they had committed any kind of mistake to spirits and humans. There was no original sin and imputed sin but they believed that sins were any act that offended gods and spirits. Spirits would punish people by bringing misfortune upon them. Yet Khongso had a concept of right and wrong, and a sense of estrangement from the Supreme Being. They did regard certain acts as offence. They accepted the idea that sin is not only an act that harms someone, but also that shows how human can rebel against God. However, they never have seen themselves as sinners who needed a savior. They had a strong belief that observing the traditional way of life was the natural order of things. They perceived the results of various types of behavior and action as both understandable and inevitable. Khongso viewed sin as the result of disturbing the balanced nature.
8. Understanding on Forgiveness of Sin
The practice of sacrifice was quite common not only among Khongso tribe but also among other tribes of Chin. Especially it was practiced and found in primal or tribal religion. It is true that in the minds of every human being there is a conscience of fear and respect to the god whom one worships and who can protect him/her from troubles and give blessings. In the same way in every community there is their own way of system to solve any problem when something happened among the community. Likewise, Khongso also believed that the god whom they worshipped would forgive their sins, protect them from diseases and give a better living, pardon, riches and fame, so they sacrificed the blood of animal to the spirits when one committed sin against any gods or failed to care and preserve the rituals.
According to the tribal religion of Khongso, there were two kinds forgiveness of sin in the shedding blood of animal. The first practice was done in order to appease the wrath of the evil spirits by pouring the blood of an animal upon the tree or stone where it was believed the spirits were indwelling. By which they thought that the committed sins will be forgiven, and then they would be made not to be affected from different kinds of disease. When they had a guilty feeling in their mind, they had to appease the evil spirits and ancestral spirits, so that they would not be harmed by those spirits. Therefore, the blood sacrifice has become a part of their religious life. And also, they had to offer it at different occasions such as during the time of sowing seed and harvesting. Some sacrifices were made by individuals, some by families and other sacrifices were made by the entire community or village. The second one was done so that when there was a problem between human beings, in order to have reconciliation the blood of animal was shed. They partook together the meal of animal. After that they would forgive each other and resume to have a good relationship. Unless the blood of animal was shed, there would not be forgiveness and reconciliation between the offender and victim but rather enmity and hatred would remain throughout their lives. Then revenge system would continue till the person was killed. Especially in the traditional custom of Khongso, reconciliation was conducted by the chief leader of local people.
Since the Khongsos have a belief in the power of blood it was accepted as an important religious practice in primal religion and used mainly in the sacrificial offerings. Because they were seeking forgiveness of sins through the shedding blood of animal to spirits and offended person, reconciliation and propitiation could be made so that their committed sins would be forgiven judicially. The reason is, through sacrifice, the shedding blood brings peace, forgiveness, blessings and happiness from Sithaw (God). When they offered blood sacrifices to appease spirits and deities, blood represents the solemn presentation of life to God, whereby sacrifices become effective by virtue of the death of the animal or fowl. Therefore, Khongso believed that blood prepares a way to communicate with gods and spirits to receive a pardon and forgiveness when it was invoked accidentally. This practice of blood sacrifice among the Khongso might have contributed to their ability to relate to the gospel and the Christian tenet that there is no redemption without shedding blood (Hebrew 9:22) which was the shadow of Christ’s death on the cross.
9. Feasts and Ceremony Practices
There are several kinds of feasts and ceremonial practices in the primal religion of Khongso. In every feast and ceremonial practice, there would be cultural dance and drinking local rice-beer. Some of the important feasts and ceremonial practices can be noted as follows.
10. Feasts
The Khongso used to celebrate the feasts which would follow certain order, the entire series of feasts together was known as (Poicak). The first feast was called Raengtang which was celebrated at least for two days and in which two mythuns would be killed for feast curry and along with Mu (rice-beer) would be partaken by invited friends. There the young boys and girls of the village would amuse the gathered people with cultural songs and dances. The party would go on for the whole night and would be started afresh next day in the morning with more beer, meat, and food. The second feast was called Raengpui, in which five mythuns would be killed. All the guests and villagers would participate in the feast for 5 days with rice-beer, meats, and food. The next feast was performed when a tiger or wild animal would be shot by any one of the village men. The men would dance around the head of the killed wild animal and enjoy drinking rice-beer.
11. Ceremonies
The marriage ceremony is one of the great ceremonies for the Khongso. The marriage negotiation started with the boy’s father by sending an emissary (Laicaeh) to the girls’ parents with the proposal and a present. When the proposal was accepted, the dowry would be negotiated over rice-beer, in the house of the girl’s father. On the marriage day, certain number of pigs would be killed by both sides. After drinking rice-beer, the bridegroom’s marriage party would sit around rice-beer pot where the marriage ceremony would take place. In some marriages, when the groom and the bride would drink beer together, a fowl would be sacrificed, and then songs would be chanted. The next day the father of the bride, along with friends would go to the groom’s house and they would discuss the bride price again, in full or in part; that day would be spent in feast and drink.
a brief history of the coming of Christianity to the khongso tribals
In February 1945, the gospel of the Lord was firstly brought to Khongso area by Rev. That Dun (Thluangram, Thanthlang) who was sent to Matupi in May 12, 1944, by Chin Hills Baptist Association. He came along with his friend U Ro Sang (Ngaleng, Matupi) to Lui Vang village and stayed in the house of Mr. Then Awn, chief leader of the village. In the evening, with permission of chief leader all the villagers were gathered together in front of the Khoengroe (tent), which was built in the center of the village, where people had a meeting for certain matters. After that he started preaching to animistic Khongso through drawing the pictures of Jesus Christ and Hell on the paper. When Rev. That Dun was teaching a song to the children by conducting they were looking at him with a big laugher because it was a wonderful action for them. The song that he taught was “Ninak in aceu khua a um ko, zumhnak in tuhnu ah ka hmuh lai” meaning “there is a shining city than a sun, in later time I will see it by faith.” After spending some days he went back to Matupi, the central place of his mission.
In 1947, secondly the gospel came again into the at Lui Vang village through Rev. Teitu and Rev. Mathaw from Mara Evangelical Mission. They also stayed in the house of Mr. Then Awn. In the evening time, they also invited all the villagers to gather together in front of the tent where they preached the gospel to them. The reason why most of the missionaries chose the tent as place of worshiping God was that on those days it was a main place to discuss matters of the village people as well as to celebrate traditional festivals. Therefore, it became the most important place for all missionaries to teach the Word of the Lord in the village.
1. The Growth of the Gospel
In April 1947 after cultivation of the grains, a second time Rev. That Dun visited to Lui Vang village along with U Ro Sang to preach the Word of the Lord. At that time, they stayed in the house of Mr. Then Law, with whom they clearly discussed and taught at night time. Mr. Then Law was converted and accepted Christian religion through their preaching in the morning. After having a belief in a living God, he abandoned the practices of animism and started to follow the customs of Christian religion. Through his guidance Mr. Za Long, Mr. Pang Doem and Mr. Sam Zong were transformed into Christianity. As he was very strong in faith and active in preaching the gospel to other people, he was appointed to be the leader of the church on March 1950. After that the house of Baptist church was built firstly at the village of Lui Vang in Khongso area successfully.
According to Mr. Lian Hlu, “in 1945, Mr. A Buu had already accepted Christian religion through hearing the message of Mizo people during his stay for work in Mizoram. When retuning back to his native place called Bawi Ring village, he abandoned practices of animistic customs and began to involve in the religious customs of Christianity. After a year, Mr. Tam Lai, Mr. Lung Awn and Mr. Thai Sueng were transformed into Christianity through his activities. When missionaries came to the village he was appointed to look after the members who joined Christian religion.”
2. The Problems Faced by Believers
In the initial stage when they believed in Christian religion, many trials and temptations came into their life. Several times they were scolded, abused and looked down by the relatives and village folk. At last, the village people excommunicated them and they were forced to stay outside the village. But believers stood firm in their new-found faith in spite of those kinds of stumbling blocks. When the animists asked those Christians for the reason why they stopped such good animistic custom and adopted a very different and new custom, the Christians replied that “The god you worship by animals’ blood was not true but we have found a living God who has forgiven our sins through the blood of Jesus Christ.” In cases to date, the believers had continued to be friendly and insisted on going for the community affairs, even if mocked at. The value of brotherhood is so high that there had always been a breakthrough and the believers were accepted back into the community. After some years of relentless preaching, they got people who believed in Jesus Christ. Through the preaching of missionaries and tribal evangelists the gospel was spreading to every corner of the villages, soon some of the people came to be convicted that tribal religion is impossible to be practiced. Thus, the animists were converted into Christian.
3. The Prompting Facts that Helped Them Accept Christian Faith
They saw that their old tribal deities and spirits had already lost much of their hold on the tribe, and could not protect them from economic woes. And then, they found their tribal deities and spirits were not a mach or parallel to the Christian God. And the children of Christian converts improved their education and economic status. The contribution of Christianity to Khongsos was freedom from the territorial spirits and demons. However, education destroyed much of their traditions that were part of the community living. Missionaries brought new individual way of thinking that was detrimental to community life. They forbade the people of the village to participate in the tribal festival and cultural activities which widened the gap between Christian and non-Christian in the community of Khongsos.
4. Belief and Practices after Christianity
In the early stage after the coming of Christianity the Khongso people often lived a simple and practical life compared to the present sophisticated Christianity. As noted, earlier Christianity was brought to the people of Khongso in February, 1945 by Rev. That Dun, the Khongso Pioneer Mission of Thanthlang under Chin Hills Baptist Association and after that churches have been growing rapidly. With the advent of Christianity most of the traditional practices and beliefs have been stopped and forgotten.
But still there are some of the traditional practices rooted among the Christians even today. Smoking, drinking rice-beer and some of social practices are still upheld today. When a person visits another’s family, they usually give respect and welcome warmly by offering betel nut, tobacco, and rice-beer. These are a part of showing hospitality drawn from the former culture. These cultural elements were never considered to have any impact on spiritual growth, but are being practiced because of the traditional culture. Some people copy the example of the western culture on wine, which is being used in western countries as part of their culture. Even Christians do so due to their ill health and lack of self-satisfaction. It is for health reasons and as a cultural practice. Likewise, it is accepted that this traditional practice does not defile the body, and that it is not a hindrance for the spiritual growth in the Christian circles today.
5. Social and Cultural life after Christianity
In the , a lot of changes and developments can be seen both positive and negative, throughout her history. The coming of Christianity, along with the gospel brought many changes in their life-style, beliefs, ethical, moral, and religious thinking. At the same time, it also gave a negative impact to the Khongso such as dishonesty, corruption, and individualism. While the new generation has left some traditional customs, they also have adopted Western culture and life-style.
Before the advent of the gospel of Christ, the Khongso customary laws were strictly observed and maintained in the society. When they sacrificed animals to god or evil spirit, the priest would utter some words, and then rice beer would be served. But after the coming of the gospel of Christ, all misunderstanding and unforgiveness were taken over by peace, and harmony in the family as well as in the society. The cultural life of the Khongsos revealed that majority of respondents affirmed that Christianity has totally transformed the cultural life of the people, whereas some of them assumed that Christianity had changed partly but not entirely. The areas changed and unchanged can be seen in the following.
The chanting of some words by priest during the blood sacrifices offering was replaced by Christian prayer to a living God. Singing and dancing with the bottle of rice-beer was replaced by reading and praising song to eternal God with the Holy Bible and Hymnal books. Seasonal festivals and feasts with worldly pleasure were superseded by Christian occasions like Christmas, Good Friday, Easter Sunday and so on. The pre-Christian manner of social gatherings was replaced by Christian meetings; like Bible study, worship services, counseling etc. In pre-Christian era rice-beer or home-made liquor played an important role in the life of the people because it was used on every occasion. Quarrelling with one another and revengeful talking was substituted by praying, forgiveness and teaching one another. Marriage ceremony performed by local priest in the house was replaced by local pastor in the church together with congregations.
Despite the fact that Christianity brought about a near-total transformation in the Khongso life-style, some customary laws have been carried on. The efforts of the missionaries were not directed at changing the basic customs of the Khongso society presumably because they saw nothing much wrong with them. The customs and traditions found meaningless and harmful were replaced by persistent preaching. Thus, tea replaced rice-beer as a popular drink among the Khongso commonly. Animal sacrifices on ceremonial occasions, which were once an integral part of Khongso religious system, are now replaced by fellowship with God. But such tradition as the payment of bride price, making rice beer are still practiced and encouraged in some areas of the Khongso, and also other customs like smoking, chewing betel nuts, taking opium etc. are still prevalent in some areas.
conclusion
The social fabric of the Khongsos, after Christianity entered into the land, has undergone tremendous change over the years. The gospel of Jesus Christ has changed most of the traditional beliefs and practices of the primal religious of Khongso. Some of the rites and rituals of the primal religions were replaced by the Christian rituals. The sacrifices to god or evil spirits were replaced by praying to God, and Christianity opened the eyes of Khongso to see the development of the world. But at the same time, the social living style of the West has replaced and influenced the people of Khongso today.
The traditional faith or religion of the Khongsos centered on the belief of a supreme God above all creation as the creator and sustaining God. In addition, they also believed in the existence and the powers of the spirits both benevolent and malevolent. As such, the religious life of the people is characterized by a number of ceremonial rituals and practices. The Khongsos observed a number of cultural beliefs and practices, which were a part of their day-to-day experience. These beliefs and practices were deeply imbibed into the lives of the people which regulated their activity and events. With the coming of Christianity in particular and other factors that followed thereafter, these beliefs and practices lost their significance, and are a past heritage now. And a new worldview led to the rejection of anything that was traditional and it conformed to the western Christian faith, and this ultimately led to the abandonment of animistic practices and beliefs. This new worldview made the people to understand Christianity as superior and more acceptable than their own primal religion.
The Khongso tribes received the Gospel through the mission work of Rev. That Dun after he came to Ngaleng Village, Matupi Township. Now, by the grace of God, most of Khongso tribals have become Christians. At present, there are more than 20 churches in Khongso area, with the motivation of spreading the Gospel message among the unsaved people.