Chapter 6: Positioning Religion in the Identity Narrative: Re-Discovering Culture through Christianity

As has been discussed earlier in Chapter 3, due to their geographical isolation, the Hmars were traditionally unknown to the outside world and the outside world was unknown to them. This was mainly because of their practice of headhunting and inter-tribal warfare (Songate 1956). Upon the arrival of Watkin R. Roberts at Senvon in south with the Gospel in February 1910, however, social change and transformation swept the whole Hmar community. On the arrival of Roberts, Rochunga Pudaite (1963) wrote, “to the Hmar it was more than just the mere newness that appealed to their heart. It was the amazing transforming power of the Gospel that had captivated their hearts and imaginations. They had been headhunters but now were heart hunters. They had been savage and 'uncivilised' people but now they were counted among the (rank and file of) civilised society of the earth. They had once been filled with fear and with frustration but now with friendliness and assurance of life."

Prior to the arrival of Christianity, the religious life of the Hmars centered on superstitious beliefs and sacrifices to unknown spirits. As they were animist in nature, they perform animal sacrifices to appease the evil spirits from bringing misfortune and curses to the people. They also believe that the spirit of animals they had hunted and killed will accompany them to Pielral , their version of paradise in the after world. To secure the right place after they die, Khuongchawi Feast was also offered to the gods. All these ritualistic offerings, however, came to an end with the coming of Christianity. Organized religious groups such as Women’s Ministry, Youth Ministry, Children’s Ministry, etc. henceforth started which frequently arrange meetings and gatherings of its members.

Western education and was also introduced with the arrival of Watkin R. Roberts. The contribution of James Herbert Lorraine (fondly called Pu Buanga), a Welsh missionary stationed at Aizawl, was also significantly important as he introduces Hmar alphabet. In spite of their small population of 42,933 as per the 2011 Census, in 35 villages in the southern region of and Churachandpur, Manipur, Hmars have now participated in state, national and international level politics, academia, sports, and other professional fields. The literacy rate is now as high as 79.8% according to the 2011 Census. Looking back at over a little more than a century ago, the Hmars have now come a long way within such a short span of time to be transformed economically, socially and culturally into one of the most educated and advanced tribes in the Northeast part of .

In spite of such transformation, however, the breaking down of geographical boundaries and the ever increasing competition in the global spaces, especially the global economy, has once again led the Hmars into the matrix of colonization. The chain of social and economic bondage, coupled with social and political instability at home appears even more intense as these indigenous tribes are being pushed out of their native regions in search for better economic and educational opportunities. The bondage is never ending as they enter their new destination and workplace. Further still, being a minority within a minority has multiple layers of disadvantages which often led to insecurity amongst the migrants. As a result of all the above drawbacks, knowingly and unknowingly, many of the tribal migrants turn back to their faith in the supernatural being.

6.1 -Socio-Cultural Unification through Hmar Christian Fellowships (HCF)

The presence of Hmar Christian Fellowships (HCF) in different parts of India and abroad is an important landmark in bridging the gaps between the ‘native’ world and the ‘new world’- a world predominantly occupied by Hindus and splinters of other minor religion. It has been observed that 98% of the respondents felt the need to attend cultural and religious meetings as it is a way of connecting with their people and culture while only 2% thinks otherwise [Fig . 6.1]

[Fig. 6.1] It is important, however, to note that this new process of cultural representation is marred by Church denominational division amongst the Hmar. This denominational division and the notion of ‘othering of the other’ encumber the new cultural integrating networks especially amongst diasporic Hmars. HCF acts as an important intervening tool of unity and survival for the disintegrating Hmar community. Also the establishment of Hmar Christian Fellowships (HCF) in various urban cities of India is a significant event or conjuncture in the development and negotiation of the diminishing identity of the Hmars.

As mentioned earlier, Hmars as a homogenous community with its own unique identity, long- defined by geography and socio-cultural entity have undergone rapid transformation due to their conversion to Christianity. Had it not been for western missionaries, the Hmars, may have already succumbed to larger cultures and traditions. One of the reasons for their cultural survival could be that in spite of the many change, western missionaries adopted the indigenisation process of tribal religion and culture. For example, brewing and drinking Zupui (rice beer) was replaced with tea culture.

From the late 1970s and early 1980s onwards, driven by economic and social aspirations, many educated Hmar youths migrate to different urban cities in India. Henceforth, from the new millennia, using these urban cities as ‘transit points’, rapid movements of people intensified; a movement not just within the country but also abroad. The transit points which I call ‘intervening spaces’ or ‘check posts’ plays a major role in the re-construction and survival of Hmar identities. Diasporic Hmars became more assertive to their identity when their boundary became blurred. This happens the moment they interact with other cultures and as such, boundaries from each side increases. The presence of HCFs in major Indian cities enables the chain of cultural networks within its own community to continue. It functions as ‘guardian’ and ‘shelter’ to those who have settled as well as those who use the city as ‘transit points’.

We have become overprotective about our past history that at times, we develop skeptical notion about the ‘intrusion’ of outside forces which invariably safeguards the socio-cultural integrity of certain communities. In our globalizing world, the blurring of socio-economic and geographical divide also leads to a contentious period where absorption or assimilation of indigenous tribes with the ‘mainstream’ society transpires. However, borderless relations could reinvent cultural boundaries where identities could be stretched beyond ones origin or native. At the same time, we need to draw attention to specific historical contexts that led to such transformations.

In the case of the Hmars of north east India, the coming of Christianity perpetually restructured their socio-cultural domain wherein religious affiliations through the Hmar Christian Fellowships usurp an integrating phenomenon leading to identity reconstruction amongst the Hmar diasporas. Also, one cannot put an end to the cause of integrating a small set of people, a speck of that important particle, having distinct history and social trajectory, which inversely defines ethnic as well as national boundaries. Therefore, locating historical and cultural specificities becomes an important criterion for the negotiation of cultural identity within the framework of a diverse nation, as that of India. This study examines identity formation among young Northeast migrants who came to Pune. A research of 250 respondents with the average age between 20-30 years, examined the role of religious organizations on identity formation. As can be seen from the respondents, 90% of them either agree or strongly agree to the important role played by religious and social organizations on identity formation of tribal migrants.

6.2 - Case Study 7: Religion and Identity

In examining the strength of networks and affinity religious organizations have as well as how such affinity influence the individual ‘self’ and outlook towards others, the study has undergone a case study on Lalparzo (name changed), a Hmar girl who was married to a Muslim boy. Lalparzo comes from Rengkai, Churachandpur, Manipur and has been living in Pune for several years where she met a Muslim boy, Irfan (name changed) and got married against her parents’ wishes. Lalparzo worked with retail outlet as shop attendant. She eloped with him not knowing the real truth of Irfan’s family background as he has been telling her that his families are “unlike other Muslim conservatives, they have a very liberal outlook and accepts cross-cultural marriage”. Before they got married, Irfan has been living together with Lalparzo at her rented flat in Kondhwa area, Pune. After marriage, Irfan started insisting that they move in with his parents.

During this transition period, Lalparzo quit her job hoping that she will immediately get another job once she gets settled. However, things were not up to her expectation as Irfan and her in-laws forced her to stay at home. According to them, it is the “duty of a wife to stay at home and serve her husband”. They made her wear their religious traditional Burkha against her will. She has been harassed many times by her in-laws and husband as they took advantage of the fact that she had no one to turn to. Depressed as she has become, she decided to run away but later to be caught by her husband. As her marriage to Irfan was not approved by her parents, he has cut ties with them and her parents disowned her. She has no other people whom she could turn to. Her friends from the Hmar community too did not know her whereabouts as she has cut all ties with them.

One day, during one of her many escapes from Irfan, Lalparzo went and knocked at the door of Puii and Ramthang Amo for help and protection. Mr and Mrs Amaw, along with their grown-up children, have been living in Pune for almost 20 years running their own business there. They have a call for a mission to pray and help those young migrants in need. Therefore, have been organizing prayer meetings at their home. Since then, According to Ramthang Amo, his family has taken Lalparzo into their home, providing her, “food, shelter, emotional and spiritual support that she has longed for all these times”. They helped her in rehabilitating with her life and even started connecting with her family members back home. In course of time, Lalparzo began to re- connect with people from her own community, got a job, moved out and is now staying with her sisters in Kalina area.

When asked Ramthang Amaw as to why they have decided to open their home for Lalparzo, he told the researcher that it is the “ duty of all believers in Christ to help and to unconditionally love the poor and those in need, no matter what their past lives may be ”. He further commented thus: “it is easy to be consumed by the “great wave” of ‘western’ lifestyles where young people from the Northeast flocks towards metropolitan cities in search of better economic and education opportunities. Here, being someone from a minority community becomes a disadvantage from multiple folds. When young tribal people migrate to big cities, they really do not worry about the socio-cultural implications of their journey away from home. However, when problems arises, the host community most often, leaves a blind eye and it’s the diasporic community from whom the victim or person in question, belongs to, who comes forward to show tlawmngaina (altruistic compassion) and help the needy. As no one knows what the future has in store for us, it is best if a migrant does not disconnect ties with his/her own community especially. After all, Jesus has said, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another. 1”

6.3 – Case Study 8: Situating Identity through Hmar Christian Fellowship, Pune

Hmar Christian Fellowship was started in 2001 by the Hmar Community living in Pune city which comprised mainly of theological seminary and secular students and few families who were associated with Christian NGOs in Pune. Previously, the Hmar community members would attend other community fellowship like the Pune Mizo Christian Fellowship (PMCF), Zomi

1 A quote from the Bible in John 13:34-35. New International Version (NIV)

Christian Fellowship Pune (ZCFP), Kuki Worship Service Pune (KWSP) etc for their Sunday worship. However, with the gradual increase in number of Hmar speaking community, the need to have a separate worship service in their own language was felt by majority of the members and eventually the Hmar Christian Fellowship Pune was started with only around 20 – 30 members. Within a short span of time the Hmar community has witnessed a considerable growth with more new members joining them. Today, the Hmar community in Pune has members who are working in Central Government Departments, Business Process Outsourcing (BPO), Knowledge Process Outsourcing (KPO), Legal Process Outsourcing (LPO) and Multi National Companies, Retail Industry, Hospitality Industry etc along with a significant number of theological and secular students.

An open-ended interview schedule was prepared by the researcher whereby data collected from both the Chairman and Secretary of HCFP reveals the nature and intention of HCF inception in Pune city. Through the interview with HCF Chairman, Lienzathang Hmar and Secretary, Nelson Khobung, it has been observed that HCF also functions as guardian to the many young migrants who have been far away from their parents.

As majority of HCFP members work on Sundays, this researcher asked Lienzathang Hmar how they convince members to come and attend the Sunday Worship Services. His reply was, “As we are all Christians and came from a traditional church going community, we don’t have much issue in convincing our members to attend the Sunday worship service. However, there are some members who could not attend every Sunday as their work does not permit them. In those cases, we sometimes visit them in their free time and encouraged them to attend the Sunday worship service at least once in a while so that they do not get alienated or out of touch from the community and their faith, after all”. The respondents further informed the researcher that in order to keep track of its members, “Though it’s not possible to have everyone’s contact number and talk to them personally, thanks to technology, today we have Whatsapp Group, Facebook Groups etc where we can update information/events or schedules etc and immediately pass on or share important messages to each other”.

Religious and social organizations are keys to cultural survival Frequency Percent

Strongly disagree 2 4.0

Neither disagree nor agree 3 6.0

Agree 24 48.0

Strongly agree 21 42.0

Total 50 100.0

Table 6.1

Both the respondents are of the belief that socio-cultural events and happenings should not be kept away from religious organizations and functions. This is supported by the 250 respondents , out which 90% either agree or strongly agree to the fact that religious and social organizations are keys to cultural survival (Table 6.1) . As such, Cultural Sunday [see Pic.6.1 & 6.2] is an important event in HCFP Annual Calendar preservation and promotion of their traditional or cultural dresses/attire can take place in a city like Pune which is far away from their traditional native place.

When question on how important is HCFP to the respondents, Lienzathang’s reply was thus: “HCFP is not only a spiritual centre, but also a cultural centre for me and my community as it binds our community together. We pray for each other, we share our joy and sorrows with our fellow members. It is also like an institution where we all continue to learn our culture and tradition. The children’s Sunday School also serves as an institution for our kids, they learn the word of God in our own dialect, they memorize Bible verses and songs/hymns in Hmar. Thus, the significance of HCFP especially in Pune is remarkable ”.

[Pic.6.1] Cultural Sunday at HCFP

[Pic.6.2]: Cultural Sunday at HCFP

[Fig. 6.2] The above chart [Fig. 6.2] also shows that 50% of respondents agreed and 24% strongly agreed that during Sunday services and cultural events, it is mandatory for each individual to have at least one traditional aspect in their attire.

When asked, however, if conducting a Service in Hmar could also mean creating boundaries with other communities, both Nelson and Lienzathang agreed that Worship in Hmar does create boundary. However, they stood firm with the spirit of having a Hmar speaking Fellowships as there is a need to preserve our identity, culture, tradition and language (dialect) and pass it on to our younger generation which, they said, is more important to them. As such, in cities like that of Delhi, HCF introduced A Aw B Ch (Hmar alphabet) to children during Sunday school. Also, all HCFs conduct their service in the Hmar language. Praise and Worship is conducted in Hmar which invariable promotes indigenous hymn and lyrics. Linguistic identity is a social and cultural rather than an internal psychological phenomenon. It encompasses the larger demographic category whereby it can be considered part ‘intentional’ or part ‘habitual’ through interactional negotiations (Bucholtz and Hall 2005).

The guardianship responsibility can sometimes be a challenging one. The Chairman has narrated the following:

“One day, I received a call from one leader from Mumbai Hmar community informing me that 2 Hmar boys and 3 Mizo girls have come to Pune to work in one of the Five Star Hotel Spas located in Kharadi. They have been recruited in Mumbai by the alleged owner of the Spa. Upon their arrival in Pune, they were informed that they will have to surrender their passport and all ID cards including their driving license. They were to also submit their mobile phones during the day and would be given back to them after work late in the evening. The owner began to mistreat them and have asked them to ‘render services according to the wishes of their clients/customers” who visited the Spa. Time passed and as they could not comply with the rules rendered by the owner, their monthly salaries were withheld. They were locked up inside a tiny room and in the morning, they would be picked up by a vehicle to work. They wanted to escape but did not have money to return to Mumbai nor do they know anyone in Pune. In the meantime, they were reluctant to share their problems with their friends thinking that they might find them ‘weak’ and ‘kawk-bo’ (losers). One of the boys finally shared their problem with someone in Mumbai. Mumbai Hmar Welfare Association (MHWA) immediately contacted the Mumbai police but were told that Pune in not under their jurisdiction and so MHWA will, instead, have to get in touch with Pune police department. Before contacting the police, I received a call from Mumbai asking me to go and search for the youths. With only a mobile number, I went towards Kharadi in search for the youths. One they way, I received a call from one of the boys informing me that they have escaped and that they will be waiting on the roadside. Not having met them even once, I wondered how I will be able to recognize them. However, I managed to find them waiting for me by the roadside, as they have promised”.

Some of the other functions of HCFP which has been narrated by the respondents are as follows:

1. Giving financial aid to its members (secular and theological students) who are in need. 2. Condolence meeting is held for any member of the community whose next-to-kin passed away in his/her native place. HCFP gives condolence money of Rs.500 to its member. Besides this, all members contribute certain amount, as per their wishes, as condolence money. 3. When members are hospitalized for 24 hours or more, Rs.500 is given as donation and hospital visits with prayer is organized by HCFP. 4. Whenever there is any problem faced by its member, e.g. fights with other migrant community member(s)/local individuals, HCFP leaders often are being called to settle the problem along with student leaders. 5. HCFP was established mainly because its members felt the need to have a Service in their own mother tongue, Hmar. For the Hmars in Pune, the Church is an important platform for spreading their language. Simultaneous, language can connect and reconnect the people living far away from their native place.

As per the information given by the respondents, the following are some of the highlights of important events of HCFP:

1. Annual Camp/Retreat [Pic.6.3] 2. Annual Picnic/Outing [Pic.6.4 & 6.5] 3. Christmas Carols 4. Cultural Sunday (where all members are supposed to wear at least one traditional dress/attire) [6.6, 6.7 & 6.8] 5. Cell Group or Area Meetings [Pic.6.8] 6. Visit to Orphanage Home 7. HCFP Choir also sang carols in various places during Christmas season. 8. HCFP Choir has also won two times in a row the Inter-Church Group Carol Singing Competition organised by the Oldham Methodist Church, East Street, Pune in 2014 and 2015. 9. Unau 2 Joint Fellowship, Pune (UJFP) meetings, sporting events and Christmas

2 Unau is a common language meaning kindred or brotherhoo d in Hmar, Mizo, Chiru, Kuki and Zomi. Concert. (UJFP is the coming together of Kuki, Mizo, Zomi, Hmar and Chiru tribes of ).

[Pic. 6.3] HCFP Annual Camp 2014

[Pic. 6.4] HCFP Annual Outing 2012

[Pic. 6.5] HCFP Annual Picnic, Lonavla

[Pic. 6.6] HCFP Cultural Sunday

[Pic. 6.7] HCFP Cultural Sunday: A Hmar women with traditional smoke pipe and Hmar thri- hna (necklace)

[Pic. 6.8] HCFP Cultural Sunday

[Pic. 6.9] HCFP Cell/Area Group Meeting, Kondhwa

[Pic. 6.10] HCFP visit to the St.Michael Orphanage Home, Pune 6.4 - Interpretation and Conclusion:

In a way, the socio-cultural implication of migrating away from home is often not thought of by young migrants. Majority of migrants move away from their native places because of both push and pull factors. Life’s predicament befalls with the rapid onslaught of competition in the global market. At the same time, in a stateless State like that of Manipur, with series of violence, militancy, every day chaos, bandhs (road blockage) and curfews, life comes to a standstill. Therefore, these young folks can no longer trust and depend upon the State for health care and security. The only way out for them is to migrate to other cities in mainland India in search for greener pastures.

While studying the role of religious structures, we have identified several significant factors affecting the identities of young tribal migrants living in Pune. It has also been discovered that identity formation among tribal migrants is a continuous process in which the host destination, the native and intervening spaces, all or neither of the three, create dynamic hybrid pattern of identification. The process of social reconstruction of diasporic Hmars identity in our contemporary world has a direct linkage with the arrival of Christianity. Roberts’ arrival became an important benchmark in locating the socio-cultural shift and continuity of Hmar identity – not from a deviated or dysfunctional movement of their ‘self’ – into a process where identities are reclaimed from a distinctive geo-political and economic global scenario. Social change especially in the context of a globalizing India is inevitable. Firstly, had it not been for the coming of western missionaries, Hmars may have long been absorbed by larger cultures.

Secondly, Christianity in a way freed them from the bondage of superstitious beliefs. The notion of what is believed to be ‘western model of freedom and dignity’ is exposed while on the other hand, their cultures and traditional values remain intact. Christianity did not fully suppress their culture. This can clearly be seen through the continuous negotiation of identities and the subsequent restructuring of such identity by diasporic Hmars. Now, the Hmars are at a stage where tradition meets modernity and the binary between the two has decreased rapidly. The freedom to move out in their isolated spaces and to compete with the outside world; the notion of ‘self determination’ are all complimentary to their conversion to Christianity. As such, there is a refinement of ‘culture and territorial rootedness’ where the notion of ‘native’ is reconstructed through ‘stretched identity’ of the diasporic Hmar tribes residing in different corners of India and abroad.

When the Chairman of HCFP responded to the question whether socio-cultural events and happenings should be kept away from religious organizations and functions, his responses was that he does not see the need to separate secular and religion as it is the faith of Believers that needs to be reflected in the secular realm. Adam Smith in his famous book, The Wealth of Nations (1776) has once said that economic activities should never be detached from the cultivation processes of the country. Even though he advocated economic development as a moral philosopher, the cultivation processes that he spoke of are processes for confirming and strengthening religious and moral values and identity in the population.

We have, thus, come to a conclusion that cultural identity and religious identity are both identities of a community, with shared principles and should not be considered as the identity of individuals. The interconnectedness of these identity cuts across economic, political and social boundaries. Freedom to choose and live is exercised through religious and cultural which exists in every individual.