Demystifying Secularism in Contemporary State of Mizoram

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018), pp. 19-32

Research Article Open Access

Senhri Journal of Multidisciplinary Studies A Journal of Pachhunga University College ISSN: 2456-3757 (A Peer Reviewed Journal) Vol. 03, No. 02 July-Dec., 2018

Journal Website: https://sjms.mizoram.gov.in

Demystifying Secularism in Contemporary State of Mizoram

Robert Sanglawra Khawbung Department of Political Science, Mizoram University, Aizawl Email: [email protected]

Abstract The paper deals with the core issues relating to secular and its related terms like, secularism and secularization process in Mizoram. It also focuses on the linkages between religion, social and political system from its historical perspective to contemporary Mizo polity. The paper also discussed in detail the impact of religion in close knit Mizo society and how the society perceives and responses the socio-political issues from religious perspectives. In other words, further, the paper also briefly discussed the effective role of Church for over some decades, in interpretation and contextualization the social, political and economic issues from religious perspective and its implication on state politics. Apart from the above stated issues, in midst of changing dynamic and fast secularization process of Mizo society, the paper also discussed the contemporary relations between religion and politics and attempt at reimaging the relationship between religion and political process in Mizoram. Lastly, the paper deals with the difficulties of locating the notion of secularism and its prospective in pervasive religious Mizo society. Keywords: secularism, Mizo, church, Christianity, politics

Introduction as the process of (1) increasing structural differentiation of social spaces resulting in Concept and practice of the separation of religion from politics, secularization and secularism is broadly economy, science, and so forth: (2) the understood as the separation of state from privatization of religion within its own religion, where religious issues are excluded sphere; and (3) the declining social from politics. Since, early sixteenth century significance of religious belief, commitment seminal thinkers had proposed secularization and institutions. However, Jose Casanova

© PUC 2018 19 Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) argued that, the core of the thesis, namely, Indian made a provision for equality of all the understanding of secularization as a religious groups in a legal or political single process of functional differentiation perspective, the existence of multi-religious of the various secular institutional spheres of groups with variety of religious practice and modern societies from religion, remains norm, where individual liberal rights are relatively uncontested (Casanova, 2011, p. subdued by religious groups, thereby 55). In fact, in a contemporary multi-cultural making the concept of secularism more society, various theory of secularism and complex and further added another problem secularization has emerged and have been in defining a separate boundary between critically examined. It is claims that this politics and religion in a pervasive religious differentiation of secular from religious society. Further, there are various cases in sphere does not help to identify different India, where religion related issues, like kinds of secular life and the political gender, religious places, and religious texts, reasoning on which they are based. He caste, have predominated over the political further argues that, if a legitimate de- realm. Rather than a declining trend of privatized religion is carried out effectively, religion in public realm, religion has become the allegedly viable part of secularization more active in public domain. Thus, Indian secularism, in contrast to Western normative and (3) would also be undermined (Asad, secularism does not advocate a strict 2003, pp.181-182), which is very true in separation of religion from politics and case of pervasive multi-religious society. cannot be understood in isolation to its various democratic antecedents. In other The Constitution of India provides words, Indian version of secularism can be for a secular State, in which the state ought understood not as an anti-religious or to be non-partial, equal treatment and non- irreligious but rather as a principle where the discriminatory towards various religious state promotes an agenda of social reform on issues. In fact, secularism in context of the basis of liberal principles. In brief, multi-religious state of India has been a one Indian secularism can be described as a of the most contested issued. In fact, during relative secularism where both state and the Constituent Assembly debate, different religion interfere within each domain. versions of secularisms was an issued of Therefore, to perceive the secularization of debate, the first referred it to no concern politics in the form of separation of religion theory of secularism, that dictated a clear from politics is hardly a reality. separation between religion and the state, the second referred to no links theory Concept and practice of secularism between the state and religion, to prevent the also varies from one society to another. demeaning of religion and the third referred Particularly, in a Christian dominated state to the equal respect theory of secularism of Mizoram, concept and practice of which respected all the religion alike and secularism is unique and cannot be granted religious liberty to all (Jha, 2000, understood from a Western perspective of p.3177). Although, the Constitution of secularization and secularism. Therefore, to

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) have a comprehensive concept on the religious aspects, that is, the secular and relationship between religion and politics, non-secular realm. the socio- culture, development of Thereafter, with the exposure of Christianity, pattern of secularization Mizos to the British colonialism, process and political developments Christianity and later with the incorporation constituted an important factor towards of Mizoram within the Constitution of India, understanding, development and implication a secular space began to develop. The of secularism in contemporary Mizo society colonial policy towards the Mizo tribe, the and politics. nature of relationship between colonial British Colonial Policy towards Lushai administrators and Christian missionaries, Hills the early secularization process based on Christian centric and the special Concept such as secular, secularism Constitutional provision towards the Mizos, and secularization were unknown to the left a deep implication upon the nature, traditional Mizo society. Prior to the advent development and structure of relationship of British colonial masters and Christian between the religion and politics in missionaries, albeit the traditional Mizo contemporary Mizo society. society acknowledged the existence of Super being called God, most of the traditional life The development of State-church of the Mizo society revolved around the relationship is a long process of historical belief in spiritual world, myths and superstitions greatly affected the traditional nineteenth century Christian missions and Mizo social and religious beliefs, which colonialism seemed to follow upon each consequently had a great influence on their other in Africa and Asia. It is for that reason day to day socio-economic life. The that in the eyes of many African and Asian traditional Mizo socio-political life revolved peoples, colonialism was seen to assume around the institution of Chieftainship. The both the role of a politician and a priest and Lushai Chief was practically the leader of Christian missions appeared to be a part and both secular and religious realms. In other expression of western colonial expression. words, the Chief constituted as both a Some of them even go to the extent of Caesar and Pope (Charavarti as cited in characterizing missions as merely the Hluna, 2013, p.149). Thus, the traditional hunting dog of western imperialism. Mizo society was characterized by absence However, Dena (2014), also observes that of modern established socio-political the relationship between the Cross and the institution, and norm that bifurcated the Flag was not as smooth as is usually secular and religious realm, that is, during assumed. While the Church had really some the period under the rule of the tribal chiefs. pious interests, the colonial interest was Therefore, in context of traditional Mizo motivated by commercial interests. society, no doubt, there was hardly any Therefore, the inter-connection between difference between socio-economic and them was more in the nature of highly

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) temporal process which was solely administrators were on the whole very determined by the principle of expediency. cordial (Hminga, 1987, p.284). Moreover, at Therefore, any generalization of the relation certain point of event, the British Colonial of a particular mission with a particular policy towards to Northeast India, became colonial government would be risky. clear when viewed alongside the intention of However, in context of India and in Inner Line Regulation of 1873, that particular to Mizo tribe, the failure of British controlled the entrance of certain colonial master to establish a uniform missionaries and this policy worked in secular policy in a pervasive religious favour of certain missionaries (Downs, society had become a hindrance for the 1994, p.21). Lalrinkima Ralte argued that development of substantive secularism in the restriction of other missions, with the post-colonial state. exception of the Presbyterian and Baptist paved a way for the dominant tendency of After the revolt of 1857, -as part of these two denominations (Ralte, 2014, the official government policy of the British p.126). Thus, colonial policy of nepotism in India - the Colonial administration of among certain mission had a tremendous Lushai Hills- made it clear to the pioneer impact upon the growth and development of missionaries that they were not supposed to certain denominations. As a result, the ask for help from the Government. Baptist Church of Mizoram (BCM) and However, British administrators were Presbyterian Church of India (PCI) have convinced that the civilizing influence of the respectively dominated the Southern and missionaries would help to advance the Northern part of Mizoram. British colonial interest directly or indirectly. Some of the British The fact that many missionaries were administrators in the Lushai Hills were very honoured by the Government for their good sympathetic with the missionaries. Mission work indicated that most of the British schools in Lushai Hills were given free hand administrators did appreciate the good work to include religious instruction in both of the selfless missionaries and mission schools and government funded recommended them for honours (Hminga, schools. Apart from entrusting education in 1987, p. 284). Indeed, the overall Colonial hand of missionaries, the government also government officials had friendly attitude gave financial grants for this purpose. towards Christian missions, there was no doubt that such friendly relations between With the exception of the Bawi the officials and the missionaries were controversy1 between Dr Peter Frazer and important because each partner got tangible the Superintendent Cole and the benefits out of it (Dena, 1998, p.117) Thus, misunderstanding that had developed in contrast to other part of India, the colonial between the Welsh Mission and administrators gave due patronage to the Superintendent McCall over the High Christian missionaries. Therefore, it can be Revival excesses,2 relationship between the argued that the cordial relationship and Christian missionaries and the British support between the colonial administrators

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) and early Christian missionaries in Lushai administer their local affair according to hills clearly indicated that the secular policy their own socio-religious practices, of the Colonial government had been customary law and procedure in post- ineffective among the fringe Mizo tribe. independence India has a tremendous impact in sustaining the Mizos socio-religious Apart from cordial relationship culture and deterred the development of between the colonial administration and substantive secularism in the Mizo society. Christian missions, the incorporation of Mizoram under Union of India, had a Church and Contemporary Politics in tremendous impact upon the structure of the Mizoram state. Various Articles in Indian Constitution Despite, rapid transformation of in one hand made a provision for religious Mizo society and politics. Church in liberty of thought, belief, expression and Mizoram, apart from being a significant propagation, on the other extreme it also factor in transformation and acculturation of empowered the state to change, regulate and extend assistance to certain religion and in political culture of the State. In a religious practices. Moreover, the liberty Christian dominated state of Mizoram, the public official and top political dignitaries to understanding of secularism portrays a publicly participate in religious festivals, completely different picture. Church in visit religious place and pay their obeisance Mizoram can be described and categorised to religious leaders has clearly indicated that religion and politics have become more stands as an institution, that acts as a non- inter-locked than ever. (Kaeshyap, 1993, state space, sphere of autonomous, p.53). The Constitution (Fifty-third empowerment of citizens, trust building Amendment) Act enacted in 1986, inserted a associational life rather than subordinate to new provision in the Constitution, Art. 371- G. The Amendment provides that Church in Mizoram is not an abstract notwithstanding anything contained in the institution but a community of persons. It Constitution, no Act of Parliament in respect can be described as a socio-political centre of the following matters (a) religious or (a place where people of a community meet social practices of the Mizos; (b) Mizo in organised capacities for common interest) customary law and procedure; (c) that express the social, political, economic administration of civil and criminal justice and cultural concern of the Mizo society. involving decisions according to Mizo Therefore, there is a strong sense of customary law; and (d) ownership and solidarity among the Mizo Church members. transfer of land shall apply to the State of Mizoram unless the State Legislative In midst of deteriorating Mizo social Assembly so decides by passing a resolution values, particularly with regard to increasing (Jain, 2003, p. 2417). Particularly, in context intensity of party politics, nepotism, of Mizoram, the special provision made by corruption, drug abuse, HIV/AIDS, and this Constitutional Amendment to increasing gap of inequality among the Mizo

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) society. A range of questions has emerged as to play active role in the early history of to, should Church withdraw itself from political development. For instance, the first politics by saying politics is dirty and the Mizo political party, the Mizo Union was church leaders should not be a part of it in formed in mid 1940s and was supported by reforming the socio-political system. In majority of local pastors (Hminga, 1987, p. other words, various speculation and 243). It witnessed the entry of church articulation has emerged as to what extend leaders in high post. Some ecclesiastical can Church be a part in bringing socio- figures such as the first Mizo ordained political reform and change in contemporary Pastor, Chhuahkhama of the Presbyterian Mizo society. Church, the founder of Salvation Army in Mizoram, Brigadier Kawlkhuma, and pastor Therefore, Church in Mizoram have Challiana of Baptist Church were among the become more active in addressing socio- early prominent members of Mizo Union. political issues, problem and challenges of Albeit, the Churches themselves were never the contemporary society. Various officially involved, but at individual level contemporary church leaders considered it prominent church members do participate in as an inevitable to take part in fast changing political process. The involvement of such socio-political environment. In order to ecclesiastical figures was not questioned, reform the socio-political system of the given the fact that the evolution of the party Mizos, various arguments have emerged in as well as new political ideas took place public realm, which raise questions on the within the Christian milieu. Further, the relevance and accountability of Church early Christian leaders themselves seemed to towards imparting socio-political ethics, understand that they have a role to play in good governance and inclusive development the State politics as a part of their ministerial in dynamic Mizo polity and society. Further, responsibility to emancipate the people some argued to the extent that Church (Khawbung, 2000). leaders have a significant role in politics and felt that it is necessary for spiritual person to Church in Mizoram had organised bring wisdom and righteousness in every various types of religious based education, aspect of society (Zova, 2018). Thus, in this as to introduce religious ethics in politics juncture, on the basis of Biblical sanction and to impart political education within and interpretation, Church in Mizoram has Mizo society and politics. During 1992-98, considered itself, as it is its obligation and the Synod constituted a Synod social forum responsibility to reform the socio-political called Synod Social Front and organised system from a religious perspective. various seminars on political education in various places. Various Biblical topics, Since early period of political ranging from Nehamia to Nazareth development, the missionaries at large were Manifesto,3 Government belongs to God and always cautious when it came to politics, the concept of the Kingdom of God that However, prominent leaders of the refers, the prevail of God realm and Presbyterian and the Baptist Church began authority over humankind sphere, were

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) taught as to inculcate religious orientated concerned with the unjust ruling or principles in politics and bring political governance. Therefore, based on Bible texts, reform in a changing socio-political culture. power and the glory and the victory, and the In an attempt to cleanse the crept of majesty: for all that is in the heaven and in corruption and malpractices during state the earth is thine; thine is the Kingdom, O elections, the Church had taken some steps Lord and thou art exalted as head ab in past. In 2006, the Mizoram People Forum (The Holy Bible, King James version, 1 (MPF), an association formed by the Chronicle 29:11) has become a popular conglomeration of major civil society slogan in justifying the entry religious groups in Mizoram, which was formed person in the contemporary state politics. under the initiatives of Presbyterian Church Synod has now become the administrative The recent development clearly arm of the Church in its effort to bring free, mandated the Mizo National Front, a party clean and fair administration in Mizoram with its slo (Pachuau, 2014). In fact, with the (Pathian leh kan Ram a tan) has tremendous establishment of the MPF, the Church has impact upon the general population of the now widened its secular principles and state. Generally, it could be also be observed objectives. On 12 October 2018, the MPF that the Mizo Church electoral campaign or organised a State Level Joint platform for mobilisation through various awareness various political parties to express their programme s party manifestoes and policy (State Level (Land belongs to God). The awareness Joint platform, (a local television programme focuses more upon the programme) organized by MPF, on 12 responsibility of people in the coming October, 2018) Thereby, this type of joint election clearly indicated the Mizo Church platform rendered not only to impart were against Mizoram Congress policy, political education, awareness and debate on particular towards State government various socio-political issues but also standpoint on sale of liquor. Apart from this, facilitated a healthy vibrant democracy, various political awareness message, such as good governance, and sustainable socio- not to sale their vote on account of money political development. Such initiatives have (cash for vote), excessive demand on made planning and implementation of political leader, false promise made by policies more participative. candidate, intense party politics, and corruption were discouraged by Church. Recently, a number of religious Moreover, the people were also requested to persons such as pastors, elders and pray to God prior of selection of candidate evangelist have emerged in political field and not to merely considered election as and expressed their thought on deterioration secular aspect but also as divine intervention of socio-political system. Based on various in reforming the political milieu (Lianzuala, Biblical texts, they argued that since the 2018). Further, on December 2, 2017, Synod time of Old Testament, the Lord has been Revival Committee also organised mass

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) public prayers in various place of Mizoram. there is nothing wrong in the involvement of Rev. Lalzuithanga, Synod Moderator, says church leaders in politics.4 Therefore, with that sin has deeply penetrated upon society these recent developments in Mizoram, one and politics. Therefore, in order to govern in could observe that there is a tendency to accordance to God desires and willingness reform the political system according to the above noted sins have to be wiped out religious interpretation (thy Kingdom come from society and politics (Vanglaini, 2017). on earth) and impart religious ethics within a Such type of articulation on religious appeal secular realm. and sentiment has dominated contemporary

Mizo society and politics.

The Zoram Democratic Front, understanding of relationship between (consisted of majority of retired pastors) a religion and politics can be illustrated as part of Tangrual Pawl (a grand alliance also provided in the table given below:5

Questions View of Respondents argued that despite the upgradation of (in percentage) present State, since thirty years back, Q. 1 What is your 94.05 % of the inclusive development and people based perception on respondents religion? considered religion is government has been hardly actualized. relevant, 2.47 % Nepotism on the basis of political parties irrelevant, 1.98 % Illusion and 1.5 % and party politics has dominated the politics. Cannot say Therefore, in these circumstances, various Q. 2 Is religion 33.1 % of the church leaders took up the task of reforming significant in your respondents considered life? significant, 63.8 % the political system of the State. very significant, 0% Consequently, a number of religious leaders Not significant and 3.1 has entered the political field and actively % cannot say Q. 3 What is your 11.88 % viewed participated in politics, with an objective to understanding of secularism as a strict reform the State politics on the basis secularism? separation between Church and State, 1.98 Christian principles. They further argued % Exclusion of that even if their party came into power, religion from public they would not hold any important position realm, 28.21 % Not so strict separation or portfolio, but regard as their religious (relative separation) duty and responsibility to guide the political 49.50 % Equality of all realm accordingly to Biblical principles religions and 8.43 % have No idea (Darchungnunga & Kapenga, 2017) In a Q. 4 Is there a 31.18% of the similar tone, Mr. Vanlalhnema, a separation of religion respondents said yes, and state in 22.27 % No, 42.57% Presbyterian Church elder and an ex- Mizoram? agreed that there is a principal of Government Hnahthial College, separation to some further argued that some people say that extent, and 3.98 % Cannot say church leader should not interfere with Q. 5 Do you agree 19.80% of the politics. On the contrary, he argued that that the Mizoram respondents agreed,

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state is neutral 34.65 % disagreed, been a factor for 2.97 disagreed, 16.38% towards various 28.71% to some extent integration of Mizo Partially agreed and denomination? and 15.34% cannot say society? 5.90% Cannot say Q. 6 Have you faced 15.84 of the Q. 15 Do you agree 23.26 % of the discrimination on the respondents said Yes, that the existence of respondents agreed, grounds of religion? 67.82% No, 14.35% various denomination 26.73 disagreed, 40.09 said to some extent and is responsible for % Partially agreed and 1.99% cannot say disintegration of 9.90% Cannot say Q. 7 What is your 42.07 % argued there is society view on present state- cordial relationship, Q. 16 Do you agree 35.19 % of the church relationship in 18.31% Un-friendly, that there is a respondents agreed, Mizoram? 9.90% No relationship peaceful relationship 15.84 disagreed, and 29. 72% cannot among various 37.12% Partially say religion/denomination agreed and 11.9% Q. 8 Apart from 70.79% of the in the state Cannot say normal religious respondents said on Q. 17 In midst of fast 60.89 % of the teaching, what are the social issues, 13.36% secularization of respondents said it major issues address on political issue, Mizo society, do you declined, 11.88 % said by the churches in 11.88% on economic, agree that church is increased, 14.85 % Mizoram? 2.97% None of these decreasing/increasing argued it Neither and 8.41% cannot say it domain declined nor increased Q. 9 Do you agree 42.07 % of the and 12.38 % Cannot that religious ethic do respondents agreed, say play an important role 7.92 % disagreed, Q. 18 What factor 44.05% of the in socialization of 15.34% to some extent holds responsible in respondents holds society? and 2.49 % cannot say your decision-making Church/religion, Q. 10 Do you agree 45.54 % of the process 10.39% on Society, that church/religion respondents agreed, 1.48% on NGOs, 18.31 have an influence in 13.36 % disagreed, % holds all the above state politics? 33.66 % to some extent factors, 3.46% None of and 7.42 % cannot say these and 21.28 % Q. 11 Do you agree 71.28 % of the Cannot say that Church related respondents agreed, Q. 19 Has your 5.94 % of the activities do 2.97 % disagreed, church received any respondents said Yes, contribute in the 22.77 % to some extent assistance or aid 55.44 % said No 16.35 social development of and 2.97 % cannot say (cash or kind) from % said to some extent the society? state government or and 22.27 % Cannot Q. 12 Besides regular 58.13 % of respondent department? say preaching what are argued on health Q. 20 Are you in 29.20 % of the the major roles related services, and favour of State- respondents are in undertaken by church 39.60 on Education and Church separation favored, 38.11 % are towards social the remaining 2.27 on not in favor, 16.69 % development? imparting skill Partially favored and development. 16.69 % Cannot say Q. 13 Do you agree 75.24 % of the Q. 21 Is there any 13.36 % of the respondents agreed, discriminatory respondents said Yes, structural 2.97 disagreed, 17.82% treatment between 45.54 said No 30.21 % arrangement promote Partially agreed and rich and poor in your said to some extent and democratic and 3.90% Cannot say church 10.89 % Cannot say inclusive Q. 22 Do you agree 45.54 % of the participation of that Church-related respondents agreed, common church activities can be an 14.35 % disagreed, members? instrumental in 28.23 % Partially Q. 14 Do you agree 74.25 % of the demising social agreed and 11.88 % that Christianity has respondents agreed, inequality of the Cannot say

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society? temporal and sacred realm rather than based Q. 23 Do you agree 58.41 % of the on rational perspective. that Church-State respondents agreed, cooperation in 9.40 % disagreed, various 22.27 % Partially In midst of rapid secularization of developmental agreed and 9.92 % Mizo society and polity, albeit, Mizoram aspects could be an Cannot say follows the non-establishment norm. An- effective mechanism for inclusive and depth analysis of contemporary state, society sustainable and religion clearly manifests that the development of the interlinked between religion and politics has society? Q. 24 Do you discuss 39.10 % of the not receded. Therefore, normative concept politics related to respondents said Yes, and practice of secularism has hardly any religion within family 15.34 % said No, 39.10 or friends circle? % said Sometime, implication in contemporary Mizo society Frequently and 6.5% and polity. In fact, in a Christian dominated Cannot say state of Mizoram, religion plays dominant Q. 25 Do you agree 56.93 % agreed, 11.88 that state % disagreed, 13.36 % roles in matters concerning socio-political administration should issue of the state. Therefore, the relationship be run or carried out 17.83 % Cannot say between politics and religion cannot be willingness? understood, if religion is detached from Q. 26 Should church 40.09 % of the politics. play any role in future respondents said Yes, socio-political and 1.48 % said No and Thereby, the very core theory of economic system of 42.07 % Cannot say society? secularization process can a contested from the theory and practice of secularization Rethinking Secularism in Mizo Politics process in Mizo society. In contrast to and Society normative secularization theory, albeit one finds a relative secular differentiation at Despite the fact that modernization institutional level, it is hardly accompanied has swept across contemporary Mizo society either by a process of religious decline and and the political system is formally based on confinement of religion to private sphere. In secular principles. Secularization and short, it can be observed that rapid secularism as an ideology of separation of secularization (read as modernization) of Church and State can hardly be located in society, is also followed by increasing Mizo society and politics. The secularization intensity of religious activities in the society. process which was initially based on Therefore, secularism in Mizo society can Christian principle has brought a pattern of be best perceived as William N Singh who secularization with an intention to draw the boundary between the secular and religious churches promise to correct and guide the realm from the Christian perspective. In political culture of the state, a trend that other words, the secularisation of society challenges the universal understanding of was limited and confined with a Biblical secularism. While the church is closely trend of interpretation and separation of the aligned with the state, the concept of

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) separation of state and religion is practised In a religious society like the Mizos, differently. In Mizo context, reverse rather than seeking a separation of church secularism dictates political idioms and and state, secularism can also be understood social affairs in Mizoram (Singh, 2012, p. from its wider perspective rather than within 24) Therefore, if the standard indices for a its limited notion of separation of Church- satisfactory secularism is the delinking of state, privatization or exclusion of religion religion from state, society, public policy from public realm. Acknowledging the role and politics then obviously, it is doubtful of Churches in various aspect of social that a contemporary pervasive Mizo development over decades, church and state religious society can achieve it. could establish a wide area of common objective and interest that could not only Particularly, in a Christian relieve its other burdens in socio-economic dominated State of Mizoram, the development, but also more effectively understanding of secularism does not refer resolve various social, economic and to separation of state from religion. In other political crisis of the state.7 Therefore, words, Secularism is neither understood as a considering the significant role of church in temporal realm nor as a realm where the socio-political life of the Mizo, a cordial religion should be outside the secular realm. relationship between church and state have a In other words, the understanding of better prospective to effectively promotes secularism does not imply a rigid separation welfare and inclusive development of between religion and politics in sphere of -privatization of socio-political aspects. In brief, a state may religion does not imply anti-secularism as be a secular (legally), but at the level of long it is subjected to democratic society, Mizo society are far from being deliberation and promotes democratic values secular or neutral. For instances, in a small and norms, such as individual rights, socio- State of Mizoram, churches being a largest political ethic, social harmony, social justice organised pressure group, a guardian of and inclusive development of the whole Mizo ethic and as well as a largest organised society institution with its member being both a member of the church and state. B. To sum up, the cordial church-state Lalsankima comments that in state like relationship or engaging religious ethic in Mizoram, where almost hundred percent of politics, is compatible and consistent with the population is a Christian, secularism secular democratic politics, as long religious hardly implies exclusion of religion from values are translated into shared public state and society. He further argued that language and are fairly public justified churches in Mizoram should render advice publicly. Further, in midst of deteriorating to state government on various matter.6 socio-political milieu, the churches in Thus, the concept of secularization and Mizoram must cope with the present context secularism understood as separation of and construct a relevant philosophical and secular and public sphere has been methodological approach to address the ambiguous.

Senhri Journal of Multidisciplinary Studies, Vol. 3, No. 2 (July - December 2018) problem and challenge of the present Conference, Aizawl at Assam Printing realities. Work (P), LTD, Assam. Pp. 294-295.

Notes 3. The sermon of Christ in Luke (4:16-20) has been considered as Nazareth 1. Generally, bawi controversy arose Manifesto and most of the Mizo between the local British officials and the theologians interpreted the relevance of missionaries (particularly Dr. Peter this gospel contemporary Mizo socio- Frazer) over the nature of their different political milieu and also considered it as a perception of bawi system practiced in canon for good governance, for further Mizo society. The local officials reference, see., the Holy Bible, KJV. contended that the bawis were simply paupers or criminal who took refuge in a 4. Excerpt from an interview with Vanlalhnema, on 12, Febuary 2018, at Hnahthial. contrary, the missionaries strongly 5. Based on field survey data collected contended that the bawi system was not through questionnaires among (90 different from those slaves in other females and 112 Males of all age group) societies and demand it abolition, for across by Robert Sanglora Khawbung, detailed please refer to Dena Article, Dr. 2018. Peter Fraser (1864-1919), A missionary from Caernarfon, North-Wales to 6. Excerpt from an interview with B Northeast India at, Lalsankima, Associate Professor of Govt. http://proflaldena.blogspot.com/2014/10/ Hnahthial College, on 12, February 2018, dr-peter-fraser-1864-1919- at Hnahthial. liberator.html?m=1, retrieved on 20 7. For instance, there are various secular February, 2019. aspects, where state and church have a 2. A controversy between Superintendent wide scope to work together and McCall and E. L. Mendus, (executive implement various programme or project officer on behalf of church in matter for the welfare of the society. Such as in, pertaining to government), arose on poverty alleviation, skill development account of Superintendent accusation that and demising HIV/AIDs. high revival excesses committed was References resulted due to the teaching of Christian missionaries and pleaded an explanation Asad, Talal. (2003). Formation of the from Mendus on this matter, for further Secular: Christianity, Islam, reference, see., Kipgen, Mankhosat. 1996 Modernity, Stanford University Press, Christianity and Mizo Culture, The Stanford, USA. Encounter between Christianity and Zo Casanova, J Culture in Mizoram, Mizo Theological

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Calhoun Craig, Juergensmeyer Mark Downs, Frederick S. (1994). Essay on and VanAntwerpen Jonathan, eds. Christianity in North-East India, Indus (2011). Rethinking Secularism, Oxford Publishing Company, New Delhi. University Press, New York. Field survey data collected through questionnaires among (90 females and and Lushais of Tripura: A Peep at the 112 Males of all age group) across by History and Ethnic Robert Sanglora Khawbung, 2018. Identity Formation in North-East Hminga, C L. (1987). The Life and Witness India, edited by Hluna, J. V, Concept of Churches in Mizoram, Serkawn Publishing Company Pvt. LTD, New Literature Committee, Baptist Church Delhi. of Mizoram. Darchungnunga, Rev. & Kapenga, Rev. Dr. Interview with B Lalsankima, Associate - a Pastor Pension-te Professor of Govt. Hnahthial College, stimony of Retired on 12, February 2018, at Hnahthial. Pastors in Contemporary Politics) Vanglaini News- Paper, Aizawl, 3 & 4 Interview with Vanlalhnema, on 12, Febuary December, 2017. 2018, at Hnahthial. Dena, Lal. (1998). Christian Missions and Jain, M P. (2003). Indian Constitutional Colonialism: A Study of Christian Law, 5th Edition, Wadhwa, Nagpur. Missionaries Movement in Northeast India: With Particular Reference to Constituent Assembly Debates, 1946- Manipur and Lushai Hills (1894- Economic and Political 1947), Vendrame Institute, Shillong. Weekly, Vol. 37, No. 30 (Jul. 27 - Aug. 2). at, Keashyap, Subhash, (1993). Delinking https://proflaldena.blogspot.in/2014/10 Religion and Politics, Vinod /the-cross-and-flag.html, retrieved on Publishers Pvt, Ltd, Delhi. 8 June 2018. Khawbung, Robert Sanglora. (2000). Dena, Lal. Dr. Peter Fraser (1864-1919), A missionary from Caernarfon, North- Tribal State of Northeast India; A Wales to Northeast India at, http://proflaldena.blogspot.com/2014/ unpublished Dissertation submitted in 10/dr-peter-fraser-1864-1919- Centre of Political Studies, Jawaharlal liberator.html?m=1, retrieved on 20 Nehru University, (JNU). February, 2019. Kipgen, Mankhosat. (1996). Christianity and Mizo Culture, The Encounter between Christianity and Zo Culture

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