“Understanding of God-World Relationship from Tribal

Perspective”

By: Genlemthang Suantak.

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.Centrality of God- Human-World relationship in Christian Theology: From the

beginning, Christian theology has characterized God and the World by appeal to two
theological terms as “transcendence” and “Immanence” which describe the two
foundational aspects of that relationship. When we assert that God is the creator of the
world leads immediately to the question concerning God’s intention in his creative
work. The world exists as the product of the outflow of the divine love, the eternal
relationship between Trinity. The triune concept of God is the eternal fellowship of
the Trinitarian members, so also God’s purpose for creation is that the world
participate in community. God’s intent to establish community with creation is a
central theme of the entire biblical message.1
Transcendence: Here God is self-sufficient apart from the world. He is above the
universe and comes to the world from beyond. The scripture forcefully declares God’s
transcendence.2 Immanent: God is Immanent in the world. This means that God is
present to creation. He is active within the universe, involved with the natural
processes and in human history.
In short, the God we known is transcendent and Immanent. He is that reality who is
present and active within the world process. The relational description of God-
speaking of the divine reality in terms of God’s relationship to creation is inevitable.
God’s intent is that we understand who he is as the eternally relational triune God and
who he is in relationship to the world he has made, in order that we may enter into
fellowship with him.

2.Important Characteristics of Tribal Theology:

The distinctiveness of the Tribal religion are identified as the following:
i) There is lack of any written scripture in Tribal religion. It is a religion of oral
traditions and shared memory approved on from generation to generation.
ii) No human made metaphors or temples are used for worship of the divine. Natural
objects are acknowledged as symbols of divine presence and adorations and oblations
are given seasonally.
iii) A nature- human- spirit diversity is the key to the tribal idea of life. All religious
rites, observances, festivals are based on this holistic vision of reality. Tribal accepts
the integral relationships of nature, humans and spirit in their experiences.

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.Tribal understanding of God, Human and land:

3.1 Supreme Being/God: Tribal people believe in the existence of God who is
superior to all other spirits. Tribal understood that God was just like having family in
heaven. They never evoke other family member. Attribution to human- transcendental
as well as immanent regarded to be source and blessings. God was perceived as kind
deity who is merciful and loving. Tribal did not regard to be misfortune. They believe
that God was active onlooker, because of that they prayed to God in times of trouble
and in times of extreme difficulties console themselves that God will be there. God
was not a mere spectator. He was one who saw the people from above and also
willing to help and uphold justice. In some tradition said that supreme being came
down to earth and bless the people. 4 Apart from the Supreme Being the tribal also
understood in the existence of celestial beings that are more personal and more
involved in human affairs than the Supreme Being.5

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

4. Relationship between God-human-world: The tribal believed that God- Human

World formed a community in which they are interrelated. 8The interrelatedness of the
Creator with creation is manifested through a variety of forms. This aspect of
interrelatedness is one of the essential elements of God in the tribal worldview. 9As a
result of this fact, for the Tribals, God is active, creative and has sustaining presence
in the world. For instance, according to Ao Nagas, Lijaba enters the earth with the

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

4.Community Model as a means for expressing God- Human- World

relationship:
Since the tribal concept of God- Human –World relationship is derived neither from
strict ideas of transcendence nor immanence, nor monotheism nor polytheism, a
community Model seems to be the most appropriate model to express the tribal
concept of God- Human- World relationship. This model affirms the inter-
connectedness of all creation, but maintains the distinctiveness of all creation and
acknowledges the unique position of human in the created order as a more capable,
rational, free and powerful. However this does not mean that human beings can
survive in isolation from other creatures. Therefore there is a need to maintain
commonality of all creation in the midst of diversities. Human consciousness of inter-
dependence and unity of all creation in the midst of diversity recognizes and respects
the intrinsic rights of nature. In this community, God is seen as the originator and
ground of the community. Thus the act of creation implies that the universe, including
our earth with all its creatures lives and moves and has its being in God. This implies
further that all creatures are creatures among other creatures in the community of
creation.12

Theological significance for Social transformation:

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

Alaez, K.P., “A Tribal Christian Theology From India” in Journal of Tribal

Studies, Vol.VII, No.2, Dec.2003, pp.292-296.

Grenz, Stanley J. Theology for the Community of God. Michigan: WB Eerdmanns Publication
Company, 1994.

Lalpekhlua, L.H. Class note 2006.

Longchar,A.Wati, An Emerging Asian Theology: Tribal Theology-Issue,

Method and perspective, Jorhat: Tribal Study Center,
ETC, 2000.
Minz, Nirmal. “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.

Thanzauva, K. Towards a Tribal Theology: The Mizo Perspective ,Aizawl:

Mizo Theological Conference, 1989.

Thanzauva, K. Theology of Community, Bangalore: Asian Trading

Corporation, 2004.

Vashum, Yangkhohao. “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.

13
Thanzauva, Theology of…p.205.