Reading the bible form Feminist, Dalit, Tribal and Adivasi perspectives

Introduction

The English word ‘tribe’ is derived from the latin word tribus  (tri = three, bu = to be) which means ‘to be three’. It was used to identify the three basic divisions of the romans – the tintineses, ramnenses and luceres.  All roman citizens were enrolled in one or other of the tribe.  This division was made for the purpose of taxation, military conscription and census taking.  Then 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 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, eg. Naga, mizo, khasi, oroan, munda, santal, etc.

Tribals are not hindus

            In india, the term tribal has a very strong negative and derogatory meaning.  It implies backward, primitive and uncivilized people living in the hills and forests. In the eyes of the dominant community in india, it denotes untouchability and low class.  Though the tribals are not hindu and do not come under hindu caste structure, tribals are not hindu and do not come under hindu caste structure, they are always treated as low caste people who are poor, illiterate, simple people and impure.  Therefore, in a caste ridden society they suffer the stigma of being untouchable.

Tribal theology is a contextual theology

            Tribal theology is also a contextual theology like other third world theologies.  It seeks to reflect on the faith experience of the tribal people and aims to liberate tribals form their inferiority complex.  From oppression and discrimination by attempting to rediscover the liberative motifs form the tribal culture, reinterpreting the bible and Christian traditions. Hence, the focus and goal of the tribal theology is liberation.  It embraces social, economic, cultural,  political and ecological dimensions.  In the process of working for their own liberation, the tribals work for the liberation of both the oppressor and the exploited.  It is, therefore, a theology which includes liberation of whole humanity and god’s creation.

Tribal and land

            The first act to liberation is justice to creation/land.  When we do ustice to the land, then love, nurture, care, acceptance and peace flow naturally and necessarily.  When there is justice in the land, the fields and forests and every living things will dance and sing for joy (ps. 96: 11-12), thus an awareness of being one with the whole of creation is the spiritual foundation of the tribal people.

Land is important

            For the tribals the ‘space’ is the foundation for liberation.  I would like to elaborate this argument by citing some of the tribal myths, their understanding of land and their understanding of the supreme being. In the tribal worldview, without the land there is no unity between human beings, god and creatures.  Symbolically, the land is also understood as the spouse of the supreme being by many tribal communities of north east India.  Without land, there is no personhood and identity.  The misuse of the land implies chaos among creatures.  It is like killing one’s own mother.

Land and identity

            For tribals land gives them an identity.  The tribals always regard the land as the symbol of unity.  The land holds not only the clan, village and tribe as one, but it also unites the supreme being, spirits, ancestors and creation as one family.  Without the land, it is impossible for people to co-exist with other living beings, with their ancestor and their creator.

            The tribals believe that dishonesty in the land boundary is a fatal sin against “the land” and the land cannot be commercialized.  The tribes believe that a person cannot become wealthy by selling the land.  It is said that the land cries out if it is placed in the hands of the greedy people. Moreover, it is believed that the land does not belong to one generation alone, but belongs to future generation also. Then the land should be shared by all.  A person is responsible to use the land in such a way that all villagers are benefitted and get at least a plot of the land for cultivation because the land is the mother of all.

The bible, canon and translation    

            The tribal peoples have been brought within the community of faith as a new people of god in jesus Christ.  Now they believe and share in the same faith with the people of god throughout the world.  They have the bible as the authoritative rule of faith and practice.  Thus they do accept the canonical status of the bible after their own ecclesiastical or denominational traditions.

            The whole bible has been translated into 10 major languages, and rest have either the new testament or some selected books of the bible. It is also true to the old testament that there were oral traditions prior to the written literature.  The tribal languages did not have written literatures as such, but they had oral literature in which the different literary characteristics and types were present.  Unfortunately the missionary translators would not make use of the rich resources of the tribal oral literature in their bible translation because they were not well informed about the tribal culture.

Conclusion

            One way of redoing theology is radical affirmation of the centrality of ‘space’.  A significant contribution of the tribal worldview in our search for a space-centered theology is that “creation is the point of reference and the key for understanding human selfhood, god and spirit” and ”a god who comes out from the soil”.