THE MANIPUR THEOLOGICAL COLLGE, KANGPOKPI

SUBJECT: TRIBAL THEOLOGY

PAPER PRESENTATION ON: 1. UNDERSTANDING/ANALYSIS OF TRIBAL
SITUATION IN INDIA
A. INDIGENOUS PEOPLE AND THEIR STRUGGLE FOR JUSTICE IN
DIFFERENT PARTS OF THE WORLD
B. TRIBAL SITUATION IN INDIA-SOCIAL, ECONOMIC AND POLITICAL
SITUATION
TUTOR: KOTHIL PRESENTER: H. OBEY
INTRODUCTION
Today’s ecological and human survival crises, particularly the poor and marginalized, are the
product of the anthropocentric ideology. The tribal’s who live and work close to the soil is
the worst affected community. They have become not only poor and powerless, but also have
become uprooted from the traditional earth-centred life and culture which eventually lead to
identity and spiritual crisis.
In the midst of diversities, the indigenous people or tribal people all over the world share
number of common concerns. Numerically, the adherents of the tribal religion or tribal
traditional religion constitute a significant major group in the world. Socially, the tribal are
the most oppressed, dehumanized and powerless section of the society. And religiously
besides being the oldest religion of the world, the tribal religion is very unique because of the
affirmation of the centrality of space in understanding all realities. Indigenous peoples’
theology is a liberation and resistance theology- to affirm justice, identity, dignity and the
wholeness of land and all its inhabitants. This paper will make a brief analysis of the tribal
situation in India.
1. Understanding of the term Tribal
The English word ‘tribe’ is derived from the Latin word ‘Tribus’ tri means three and bu
means to be which means ‘to be three.’ Along with colonization and spread of Christianity,
the use of term ‘tribal’ became popular. It was used to denote a group of people speaking a
common language, observing uniform rules of social organization and working together for
some common purposes such as trade, agriculture and warfare. The term “tribe” or “tribal”
does not originate with those people who are identified as tribals. The term was imposed
upon the tribals by the anthropologists, missionaries and later by the constitution of India.
None of the tribals called themselves “tribes”. They prefer to be identified by the name of
their respective communities, e.g., Naga, Mizo, Khasi, Oroan, Munda, Santal, Kuki etc.1
2. UNDERSTANDING OF TRIBAL SITUATION IN INDIA
A. Indigenous People and Their Struggle for Justice in Different parts of the World
Indigenous peoples constitute about 5-8% of the world population. They are the first people,
the original settlers of the land who gave names to their mountains, rivers, rocks etc. it is
connected to ownership, caring and parenting. Each name associated with an event and
identity. Those name givers are called indigenous people.2

1
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology (Jorhat: Tribal Study Centre, 2000), 2.

1
The indigenous people’s voice against pro-rich development activities in India reflects their
context and vision of life. The voices reflect the experience of pain and longing of indigenous
people. They have suffered and continued to experience barbaric atrocities, human rights
violation, ethnic conflict, poverty, injustice, low self-esteem, inferiority complexes, alienation
from earth-centred life and spirituality. In indigenous theology, this is a people whose history
has been suppressed through different waves of invasion-western, colonization, western
religion and education, militarization, constitutional democracies, aid dependency and
economic globalization. Due to years of slavery and subjugation, indigenous people lost their
self-esteem and gained a felling of inferiority that prevails today.3
Within nation states, the indigenous are also politically disenfranchised. Political oppression,
militarization and all forms of ethnocidal attack take place every day. In search of a fuller
life, justice and equality and to protect their identity and land, indigenous people have
organized themselves to fight against the exploiters and oppressors. Violence, conflict and
killing become an everyday affair and reality. Everywhere they reclaim and reasserting their
right to self-determination. All these are well-structured and institutionalized. 4
In such context, indigenous theology has to de collective solidarity resistance for defence of
the oppressed. When the oppression is structured and institutionalized, the collective
solidarity resistance becomes the only weapon for the oppressed that can challenge the
system. Collective resistance enters into the struggle of the defenceless people for radical
change in the system of oppressive structures. It involves “struggling against systems and
structures that disrupt the purpose of God for the humanity and the whole of creation.
Economic, political, social and religio-cultural barriers that are erected by powers have to be
critiqued and rejected in the light of the principles of abundant life for all, regardless.” 5
Unless there is change in the existing power relations in favour of the powerless, no justice
will be achieved. Therefore, solidarity resistance is a matter of faith, a way of living girded
with principles of love, equality, justice and peace.6
Thus with hindered by different types of oppression and inferiority complex of society
structure and being downtrodden by the upper classes, the indigenous people struggle for
reclaiming their social identities and sought for justice, in various parts of the world, and
different parts of states within India in particular.
B. Tribal Situation in India- Social, Economic and Political Situation:
Tribal are the most exploited and divided people in India. Their history is a history of defeat,
suffering and oppression. They suffered discrimination, exploitation and alienation in the
hands of the Aryans invaders, the Muslims rulers and the British administrators. In many
cases, the right of land and right to live as human being were not recognised by the invaders.
The tragedy is that this attitude has not disappeared even today. In independent India today,
the Tribal continue to suffered humiliation at the hands of the privileged rich elites. They are
the people who are culturally alienated and uprooted; socially oppressed and dehumanised;
economically exploited and dominated.7
2
A. Wati Longchar, “Liberation Theology and Indigenous People,” Doing Indigenous Theology in Asia: Towards
New Frontiers, edited by Hrangthan Chhungi et al. (Kolkata: SCEPTRE, 2012), 195.
3
A. Wati Longchar, “Liberation Theology and Indigenous People,” Doing Indigenous, 196.
4
A. Wati Longchar, “Liberation Theology and Indigenous People,” Doing Indigenous, 196-197.
5
A. Wati Longchar, “Liberation Theology and Indigenous People,” Doing Indigenous, 197.
6
A. Wati Longchar, “Liberation Theology and Indigenous People,” Doing Indigenous, 197.
7
A. Wati Longchar, “Indian Christian Theology and Tribals in India,” Tribal Theology: A reader, edited by
Shimreingam Shimray (Jorhat: Eastern Theological College, 2003), 52.

2
 a. Social condition of Tribal in India
i. Displacement: in different parts of India, the tribals have become the victims of big
reservoirs, mega projects, wild life sanctuaries, mines, industries, etc. they are
forcefully evicted from their ancestral land and the abode of the various spirits they
worship using repressive measures and often without proper compensation. They are
simply ignored, silenced and despised. In the name of development, the tribal people’s
right and their existence are completely ignored and the tribal who are already
powerless and exploited are further reduced to powerlessness and bondage. 8
ii. Suppression: in the search for a fuller life, justice and equality and to protect their
identity and land, people are involved in various uprising movements. Since the
dominant societies do not listen to their cries and do not recognize tribals with human
rights and dignity, some people have gone up to the extent of armed struggle, as a
result of which many innocent people have been killed and properties have been lost.
Human rights violations go on and on. Many continue to live in tears, pain, fear and
suffering. 9
iii. Identity crisis: the emergence of different tribal movement in the form of armed
struggle has been an integral part of modernity. It has affected the whole social fabric
of tribal life. It has brought a radical shift from village polity to nation-state
democratic policies; from bare subsistence economy towards a competitive market
economy; from communitarism towards individualism; from personal community to
impersonal society; from illiteracy to literacy; from dependent church to self
supporting and self-propagating church. In addition, the tribals experience themselves
as “a small minority ethnically, linguistically, culturally and religiously so different
from the majority of the people.” 10 The feeling of inferiority and low self-esteem has
been deeply ingrained in the minds and souls of the tribal people for so long. As a
result tribals regard themselves as inferior to other fellow human being. Tribal
theology affirms and celebrates the beautiful cultures of tribal people. It is precisely
on this ground that we reclaim the cultural past of indigenous people rather than
condemning them to be evil and devilish.11
iv. Modernization and rapid social change: the process of modernization has brought
rapid and radical social changes. Modernity has brought certain vital issues that
confront Christians in tribal regions. With the onset of modernization, the tribal
society is experiencing a sudden break between tradition and modernity. The shift
from nomadic life brought a great transition in tribal life creating a situation of
dependency in the fields of technical, engineering and business.12

b. Economic condition of Tribal in India

i. Economic dependency: the traditional tribal subsistence economy based on slash-and-
burn shifting cultivation can no longer sustain the growing population of the tribal people.
As a result, the tribal people who were once largely independent economically have been
reduced to a condition of dependency. Their economies are almost entirely dependent
8
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology, 11.
9
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology, 12.
10
K.Thanzauva, Theology of Community: Tribal Theology in the Making (Aizwal: Mizo Theological Conference,
1997), 44.
11
Yangkahao Vashum, “Tribal Theology: A Search for Relevant Theology and Ministry in Tribal Context,” Tribal
Theology: A Search for Quality Theological Education and Relevant Ministry, edited by Yangkahao Vashum
(Jorhat: Tribal Study Centre, 2009), 20.
12
A. Wati Longchar, “Indian Christian Theology and Tribals in India, 53.

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 upon grants made by the Central government. However, the way it is being financed is
deplorable. People are made objects or recipients, but not the subject of development. In
the present system of economic development there is no room for people’s participation.
Economic disparities are increasing and wealthy elite is appearing who are exploiting the
poor. But thus far, no alternative has been found that both provide an economic based or
the self-sufficient development of the people and preserves the cultural values closely
associated with the traditional forms of cultivation.13
ii. Negligence: in spite of its rich natural and human resources, the entire region is yet to
break out of economic backwardness. The process off development is very slow. There is
no industry worth mentioning in most part of the states except those of tea industries and a
few ‘toy oil refineries’ in Assam. Though the economy of the people in the region is
basically agricultural-based, there is no proper irrigation system. Due to poor harvest,
many people suffer from abject poverty.14
iii. Deprivation: deprivation of the local people by the outsiders in the field of economy is
another factor for unrest. The region supplies raw materials for the development of the
regions. The transfer of resources and wealth from the region to other places without
proper royalty, deprives people not only economically, but also deprives them the most
potential source of employment. Trade and commerce are also dominated by merchants
from outside the states. Merchants from outside state dominate the modern sector of
economy. In the new economic enterprise, the migrants get better opportunity because of
their superior skill or pattern of work behaviour. The local people cannot complete with
them because they have no capital and technical skills like others. Hence, the local people
are reduced to mere consumers and left without jobs.15
c. Political condition of Tribal in India: The tribals are politically powerless, unheard and
voiceless. The emergence of different tribal movements in the form of armed struggle has
been one of the outcomes for the upliftment of the tribals politically from their oppressive
and discrimination setup society. The tribals movement served as the manifestation of the
fight for identity. Despite an increasing cultural alienation, the tribal people are struggling
to discover how they preserve their distinct identities. One of the consequences of this
struggle is the increasing divisive impact of tribalism. Tribal society is being riven by
ethnic violence. 16
In the course of history, the indigenous people became hewers of wood and drawers of water,
and the leaders of the nomads became kings and princes, masters and aristocrats. 17 Some
tribal retreated to the jungles of India and settled as an independent people till the British
government invaded them and brought them under the general administration of British India.
Even though they were invaded by others, each tribe continued with territory, a language, and
socio-political system of its own, maintained its egalitarian society and a democratic polity.
India was ruled by different Muslim rulers between A.D.700-A.D.1700. Under this rule, the
tribal people suffered much by reducing them to personal servants and domestic slaves. With
the coming of the East India Company in A.D.1599. Originally, the British came with an
intention of expanding trade. Due to political reasons, the British colonized the country and
brought the whole of tribal region under their rule. The greatest attraction of the British for
annexation of the tribal regions was to exploit the wealth of its forest and other natural
resources. The whole diversity of resources, which earlier were considered to be sacred by

13
A. Wati Longchar, “Indian Christian Theology and Tribals in India, 54.
14
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology, 17.
15
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology, 18.
16
A. Wati Longchar, “Indian Christian Theology and Tribals in India, 53.
17
James Massy, “Historical Roots,” Indigenous people: Dalits, ed. By James Massy (Delhi:ISPCK,1995),27.

4
the tribals, were exploited. The British, not only exploited the forest, the home of tribals, but
also displaced them by making them cheap labourers in different parts of India. 18 The tribals
do not get profit even from the minor forest products. They are now culturally alienated,
socially stigmatized, economically exploited and politically powerless.19
Conclusion
In response to people’s movement, there is no worthwhile mentioning effort attempted by the
government and the Church. Several peace Accords have been initiated both by the
government and by the Church, but failed to implement them successfully. Violence
continues everywhere. However, the tribal movements should not be considered as mere
successionist movement or terrorist movement or anti-social movement, but a struggle for
recognition, acceptance and justice. People are looking for a life of self-respect and dignity
and are crying for the preservation of identity, land and its resources. Therefore, the tribal
movement is a quest recognition, acceptance and justice. It is also a quest for preservation of
identity, land and resources. We cannot understand justice and liberation without relating to
the issue of justice to space; the struggle of the people’s liberation and the space cannot be
separated. It is in this context that they seek liberation, justice and engage in doing theology.

Bibliography:
Longchar, A. Wati. An Emerging Asian Theology: Tribal Theology. Jorhat: Tribal Study Centre, 2000.

Longchar, A. Wati. “Liberation Theology and Indigenous People.” Doing Indigenous Theology in Asia:
Towards New Frontiers. Edited by Hrangthan Chhungi et al. Kolkata: SCEPTRE, 2012.

Longchar, A. Wati. “Indian Christian Theology and Tribals in India.” Tribal Theology: A reader. Edited
by Shimreingam Shimray. Jorhat: Eastern Theological College, 2003.

Thanzauva, K. Theology of Community: Tribal Theology in the Making. Aizwal: Mizo Theological
Conference, 1997.Vashum, Yangkahao. “Tribal Theology: A Search for Relevant Theology and

Ministry in Tribal Context.” Tribal Theology: A Search for Quality Theological Education and Relevant
Ministry. Edited by Yangkahao Vashum. Jorhat: Tribal Study Centre, 2009.

Massy, James. “Historical Roots.” Indigenous people: Dalits. Edited by James Massy.
Delhi:ISPCK,1995.

Vadakumchry, John. “The Original Inhabitants of India: Victims of written Traditions.” Indigenous
people: Dalits. Edited by James Massy. Delhi:ISPCK,1995.

18
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology, 9.
19
John Vadakumchry, “The Original Inhabitants of India: Victims of written Traditions,” Indigenous people:
Dalits, ed.by James Massy (Delhi:ISPCK,1995),128.