![Tribal Theology](https://mahasoe.com/wp-content/uploads/2020/09/IMG_20200926_202628-300x300.jpg)
Tribal theology is one of the branches under Contextual Theology. The Blog post attempts to identify the vision and task of tribal theology, method, issues and perspective of tribal theologies.
Tribal Theology
Contextual Theology is also known as Situational Theology. It takes the context, conditions and situations of the lands, histories and cultures of the people in the society. This is the Church exists as resources for theological reflection and faith confession; therewith constructing a theology. That is able to shape a Christian identity relevant to its context.
The vision and task of Tribal Theology
The vision and tasks of Tribal theology is so vast; and further it is very difficult to have a clear definition from the other contextual theologies. For example, liberation theology, indigenous theology, contemporary theologies; which aim at the fight for justice for the marginalized people.
Tasks of these theologies are more or less similar with one another. So, because of its vastness and features; we may overlap the other theologies because of their similarities.
The main vision and task of tribal theology can be said broadly the liberation for the marginalized people in the world.
WatiLongchar emphatically explains that ‘the task of theology today is to locate the incarnation of Jesus; in the situation of conflict, barbaric atrocities, human rights violation, ethnic conflict, poverty, injustice, low self-esteem, inferiority complex; alienation from earth-centered life; and spirituality, local cultures and traditions of the people.’
The aim of Tribal Theology
In this sense tribal theology deals with vast the human nature; including whether Christians or not; eco-justice and for the good of the people in the world. It can be summarized that the aim of tribal theology is liberation. ‘It is a theology from ‘below’ and from the ‘underside of history’.
The aims of this theology is to liberate them from their inferiority complex; oppression and discrimination; by trying to discover the liberative motifs; within their cultures and religion; and by reinterpreting the Bible and Christian traditions from the attitude of people.
Hence, the tribal theology’s main focus and goal is liberation and transformation. It aims to revive their self-identity; and dignity by creatively partaking the Gospel; and culture in their struggle for social, economic, religious, cultural, political and ecological justice. Justice to creation to liberation and human dignity and fullness of life.’
![Tribal woman](https://mahasoe.com/wp-content/uploads/2020/09/IMG_20200926_202527-300x200.jpg)
From this explanation it is very clear that tribal theology attempts to create the fullness of life; including the ecological issues; which reflects the reality of the people. In ecological issues, the tribal people mutually interconnected with the creation and it must be dealt with each other.
Method of Tribal Theology
The term ‘Tribal Theology’ was first used in a published work by Rev. Rosiamliana Tochhawng; in his book of ‘Towards Tribal Theology: The Mizo Perspectives’ published in 1989.
Tribal Theology is contextual by nature and it aims to liberation the Tribal people from their unfortunate condition; characterized by violence, ethnic crisis, division, underdevelopment, poverty alienation and the suffering of innocent masses.
It could be a system of rules reflection on the theological’s vision and aspiration. Therefore, the struggle of the people for more action.
In the search for Tribal theological methodology, various models of contextual theologies have examined; Thanzauva suggests a ‘Synthetic Praxis’ to be the method of Tribal theology.
In the light of this saying, WatiLongchar gives as ‘Method: not Theory but Liberative Praxis – In dominant theologies, the pattern of theologizing as in many other disciplines has been, first to enunciate a theory and so apply it.
The assumption in this procedure is that pure and true thought about reality can occur only; when it remove from act and practice; doing is an extension of knowing. However, in contextual theologies, liberation praxis is the method of doing theology.
They create a distinction between theory and follow on the one hand, and implementation on the other. This can be praxis theology.
It involves rigorous theoretical reflection, but it insists that it should emerge from the practice that is oriented to transformation.
It reflects on the difficulty of ethnic, cultural and political identities of individuals from the subject of people, land and the sacred power to grant them hope.’
Synthetic-Praxis as Tribal Theological Method
It is the combination of two models of contextual theology namely Synthetic and Praxis model. The first is concerned with developing a relevant theology by way of synthesizing the Gospel and culture in a particular context. The latter is concerned with ‘right action’ (orthopraxy) for the transformation or liberation of the people.
Thus, the process of doing theology in this method involves rediscovery of liberative motifs in tribal culture and reinterpretation of the Bible and Christian traditions. In this process Thanzauva argues that rejection,, adoption and transformation, to be the basic components as follows.
Rejection
Dehumanizing and oppressive elements in tribal culture as well as in Christian tradition must be rejected. For example, subordination of women in both of them, headhunting in tribal tradition, and individualism in Christian tradition must rejected.
Adoption
Liberation elements in both traditions must adopted, affirmed, and articulated. For example, tribal altruism (Tlawmngaihnain Mizo, Sobalibain Ao-Naga) must be adopted.
Transformation
Some elements neither totally reject nor accept. But they are transformed. For example, the practice of community singing and dancing in tribal tradition can be transformed.