Tribal Worldview of God.
Tribal Worldview of God.
Tribal Worldview of God.
Perspective”
Introduction: The concept of God-World relationship is central and true in the Bible,
because it starts from the creation of the world which is inclusive of all and that is the
foundation of Christian faith and profession. In the same way, the Tribal perception of
God is affirmed by their understanding of Cosmology where the relationship between
God, Human and the World is at the foundation. Their understanding of God- Human-
World relationship affects their attitudes, the way they understand themselves, their
relation to other people, to the environment and to all other creatures.
1
Stanley J.Grenz, Theology for the Community of God (Michigan: WB Eerdmanns Publication
Company, 1994), 112.
2
Ibid, 81.
iv) Worship of ancestors who are part of the life of those who are alive.3
3.2. Human: Human being is a unitary. The tribal understanding of the human was
that no differentiation between soul and body, sacred and secular. They believe that
every human being is inseparable from soul and from body. If the body felt sick the
soul also suffer. Tribal understand human being as social being in sense of community
rather than individual. In tribal a person can not be realized unless he/she is in
community. This idea is the foundation and central in the tribal understanding of
human. Their life was based on interpersonal relationship and live together with
mutual trust and respect. They maintain kinship order in a very close interpersonal
relationship.6
3.3. Land: Tribal understood land as the source of their survival. Tribal people not
only develop a strong sense of attachment to the land and they show great respect and
care for the nature. Tribal people regarded land as source of life from which they
receive all resources for livelihood. Tribal people just live what the earth provided
them since their survival was totally dependent on the .land. without land they
become like child without mother. Tribal people perceives land as a holy ground,
temple through which they discern the will of god.7
3
Nirmal Minz, “The Study of Tribal Religion in India” in Re-envisioning India’s Religious Traditions,
ed by David C. Scott and Israel Selvanayagam, (Bangalore:ISPCK, 1996), p.122.
4
5
K.Thanzauva, Theology of Community (Bangalore: Asian trading Corporation, …p.192.
6
Lalpekhlua, Class note 2019.
7
Lalpekhlua, Class note 2019.
8
Thanzauva, Theology of Community…192.
9
Yangkhohao Vashum “Theology of Land: A Naga Perspective,” in The Tribal Worldview and
Ecology, op.cit; A Wati Longchar, “Dancing with the Land “ in Doing Theology with Tribal resources,
ed by A. Wati Longchar &L.C. Davis (Jorhat: Tribal Study Center, 2000), pp.123-125.
seeds and rises again along with the crops. He is the one who gives vegetation in the
land and regenerates the earth by entering into the earth every year.
Since the Tribal people sees God- Human and World to be interrelated and forming a
community, in the tribal worldview space is the basis of all realities. They see the self
of the Supreme Being in space and not in history. That is why among many tribal
communities, the concept of land is very complex and occupies a very central place in
their worldview. The land is sacred and co- creator with the Creator. It is the land that
owns the people and gives them an identity. It is also a temple through which the
people becomes not only with the sacred power, but also with their ancestors, the
spirits and other living creatures.10
Like the Hebrews many tribal societies affirm that the land belongs to the creator. The
village, clans and individuals own the land, but within the wider understanding that
the land belongs to the creator who is the ultimate owner of the land. Thus the land
equally belongs to all with equal rights and freedom to live in it, and no one can claim
it exclusively for himself or herself.
Since the land belongs to the creator, the creator and creation cannot be perceived
without the land. The creator indwells not only the human persons but also indwells in
the soil. The land is also understood as the symbol of unity of all living creatures.
Since the land has sustaining power, for the tribals it is also an integral part of
people’s identity. It is not a mere space but it is a place which gives an identity to the
community. Without the land there is no personhood and identity. Since the people’s
identity is closely attached to the land, it is usual for many tribal peoples to identify
with their village or tribe rather then their personal identity.11
10
Alaez, A Tribal Christian…292.
11
Ibid.
12
Thanzauva, Theology of…p.198.
The communitarian model has had a great potential to serve as a theological basis for
social transformation. The understanding of God-World as belonging to the
community helps the tribal Christians to rediscover a holistic concept of reality from
their tradition. It would provide a theological basis to inspire and orient the churches
towards social involvement and to bring about social change and be more inclusive in
their ministry and mission. This would also help us to broaden the circle of salvation
from salvation of individual souls for life after death to the understanding of cosmic
salvation-total salvation of human beings with their body, soul, spirit, society and all
other creatures as well, here and now and to the future.13
Conclusion:
From the above discussion, we can conclude that the tribal worldview offers a
concrete and communitarian worldview. It excludes the idea of dichotomy and
anthropocentrism. It is always God centred and creation centred in a sense the
ultimate meaning of life of every creation is derived from the Supreme Being. That is
why there is no seperation of the Supreme Being and his creation in the tribal
worldview. Every thing that exists is for community which should be shared and
utilized without exploiting for selfish gains. Moreover, the strong affirmation of faith
in the tribal worldview is that nature is sacred. This understanding re-enforces the idea
that every creation is divinely inspired and endowed and nothing is outside God’s
caring and protection.
Bibliography
Grenz, Stanley J. Theology for the Community of God. Michigan: WB Eerdmanns Publication
Company, 1994.
13
Thanzauva, Theology of…p.205.