IJT 44/1&2 (2002), pp.

9-19

Teaching Third World Contextual Theologies from

Ecumenical Perspective- Tribal/Indigenous People's
Theology
A. Wati Longchar*

Prologue
The development of the third world contextual theologies is a part of the larger movement of
liberation and self-hood. Though ,contextualization of theology has been the way of doing
theology throughout the history of Christian thought the introduction of the Theological
Education Fund, the predecessor:ofthe Programme on Ecumenical Theological Education
ofthe.WCC has made significant contribution in doing contextual theologies. It encourages
and enables theological instituti~m.s and individual theologians in their efforts to develop
theology in their own contextsl'Many creative and innovative programmes have been
encouraged, initiated and incorrytrated in the on going programme of theological training.

Contextual Theologies '·

The third world contextual theologies such as Feminist/Womenist theology, Black theology,
Minjung theology, Dalit theology, TribaVIndigenous theology are all contextual theologies:
They are rooted in the experiences of the people-the poor and marginalized. In a sense, all
theologies can be considered as contextual theology. For example, the Neo-Orthodox
theologians like Barth and Brunner of the 19th century have reflected deeply on the crisis of
the European civilization which was brought about by the World War and the failure of
liberal theology. All theologies developed at that time bear cultural, social and political
imprints of the time. Then, what makes the third world contextual theologies different from
other dominant theologies?
I. The context of the poor and marginalized is taken seriously. The dominant theologies
are considered as science of faith drawn from scripture and traQ.ition. It takes the realities
of the context of dominant groups and communities. The perspectives of the rulers and
the elites become the paradigm for doing theology. Whereas in the third world contextual
theologies, the experience, hardship and spirituality of the pbor and marginalized people
like the indigenous people, women, the poor become the vital source for doing theology.
It is a theology from 'below' and 'underside of history'.

* Dr. A. Wati Longchar, formerly Professor of Theology at Eastern Theological College, Jorhat, Assam, is
the E.T.E. (Ecumenical Theological Education) Consultant for Asia and Pacific.

9
 TEACHING THIRD WORLD CONTEXTUAL THEOLOGIES

2. The sources: In the dominant theologies, the language, content and framework of
theologizing are drawn from the philosophical insights and categories. Theology-becomes
highly intellectual and rational in its approach. However, in the third world contextual
theologies, the sources are drawn from the experience of the people themselves; their
symbols, stories, myths, songs, dances and other forms of expression become the source
of doing theology. Therefore, the third world contextual theologies draw insights and
categories not only from philosophy but also from other disciplines such as sociology,
psychology, economics and other forms of reflective expression.
3. Liberation: A Major focus of the dominant theologies is to engage in systematic
constructions of timeless theological concepts (they claim to be) beginning from the
doctrine of God, the Christ, the Holy Spirit, the Holy Trinity, the problem of Evil, the
Creation, Human, Sin, the Atonement, the Church and Ministry, the Sacraments,
Salvation and Christian Hope. However, the primary objective of theological reflection
of the third world contextual theologies is to help people in their struggle for transforming
their situation of injustice anJ oppression. It is not only to discern and. articulate God's
act, i.e. to give rational for their faith, but to enable them to transform their situation in
accordance with the utopia or the vision of the gospel. In this sense, we say that the
third world contextual theologies are liberative. They give rise to critical awareness
among pepple vis-a-vis their situation of bondage. They provide a vision for the future,
and empower people to change the existing values and relationships. They are integral
to people's on-going search for their identity and their struggles for justice.' .

With the emergence of contextual theologies, the approach and content of theology have
changed considerably during the last few decades. Today, students are oriented to reread the
Bible to help people, especially the poor and oppressed hi their struggle for justice and
freedom. Theological education is seen as a vocation to bring good news to the poor and
struggle for justice against the structures of oppressions~ The dimension is very unique !Uld
a pervasive contribution to the poor and oppressed people. It enables them to discover their
identity, rights and dignity. It helps them to engage in a new way of doing theology by
relating the gospel to the socio-politico-cultural realities of the people.
However, allthe contextual theologies differ considerably in its content and approach.
For example, feminist/womenist theology is concerned with women's liberation, the Black
theology is concerned with black struggle for liberation from racism, dalit theology's main
focus is to dismantle the oppressive caste structure, etc. In the same way, the tribaVindigenous
theology differs considerably in its methodology from other third world contextual theologies.
The crucial issue here is: How do we teach a contextual theology from ecumenical
perspective? Reflecting upon the indigenous people context, I would like to show how it can
be taught from ecumenical perspective.

Who are the Tribal/Indigenous People?

There is no universally accepted definition of Indigenous or Tribal People. A working
definition used by the United Nation Sub-Commission on the Prevention of Discrimination
and Protection of Minorities may be-useful here:
Indigenous communities, people and nations, are those-which having an historical

10
A WATI LONGCHAR

continuity with pre-invasion and pre-colonial societies that developed on their territories,
consider themselves distinct from other sectors of the societies now prevailing in those
territories, or parts of them. They form at present no~~dominant sectors of society and
are determined to preserve, develop and transmit to future generations their ancestral
territories, and their ethnic identity, as the basis of their continued existence as people
in accordance with their own cultural patterns, social institution and legal system.

Socially, the tribaVindigenous people are the most exploited and divided people in the
world. Their his~ory is a history of defeat, suffering , and oppression. They have suffered
discrimination, genocide, exploitation and alienation in different stages of their history. As
a result of many years of slavery and subjugation, the tribal/indigenous people have lost
their self-esteem and confidence that developed into a feeling of ipferiority. It prevails even
today. In the eyes of the dominant communities, the tribal/indigenous people are looked
down upon as backward, primitive and uncivilized people living in the hills and forests. The
term 'tribal'/ 'indigenous' itself carries a very strong pejorative, negative and derogatory
meaning. In the caste-dominated society, like in India, the tribal/indigenous people suffer
the stigma of being untouchables.
ln recent years, a peculiar form of alienation, injustice and humiliation is being enforced
with fast emerging -globalization. With the accelerating deterioration of the global economic
and political situation, the indigenous/tribal people face further marginalization and graver
threats of continuity and sustainapility. In the modem world, the tribal/indigenous people
have become the victims of big 1reservoirs, mega projects, wild life sancturaries, mines,
industries, etc. They are forcefulfy evicted from their ancestral land and the abode of the
various spirits they worship using repressive measures and often without proper compensation.
They are simply ignored, silenced and despised. It is said that there are currently 1,600 dams
under construction 42 countries worldwide. According to the World Bank, the construction
of 300 large dams each year would mean the displacement of more than four million
Indigenous people from their territories. 2 Likewise, in the name of development, the tribal/
indigenous people's right and their existence are completely ignored and the tribal/indigenous
people who are already powerless and exploited are further reduced to powerlessness and
bondage. ·
In search of a fuller life, justice and equality and to protect their identity and land, the
indigenous people in many parts of the world have organized themselves to fight against the
oppressors for their rights. Since the dominant societies do not listen to their cries and do not
recognize them with human rights and dignity, some indigenous people have gone upto the
extent of armed struggle. The Policy Makers, instead of recognizing the movement as a
justice issue, try to suppress the movement by army rule. In the process, many villages were
burnt down to ash,es, not only once, but three to four times and many innocent people have
been killed. Churthes were used sacrilegiously as concentration camps. Worshippers were
beaten up or tortured to death and to add to this, women were raped even in the place of
worship. Such human right violations go on and on in many places in Asia. Many people
continue to live in tears, pain, fear a_nd suffering. All that people ca!_l do is to weep silently
within their hearts. Indigenous/tribal people continue to experience such misery, pain and
humiliation all over the world. We hear cries of indigenous/tribal people in Aotearoa,New

11
 T-EACHING THIRD WORLD CONTEXTUAL THEOLOGIES

Zealand, Australia, Bangladesh, India, Sri Lanka, Indonesia, Japan, Myanmar, Philippines, ·
Taiwan, Thailand, Fiji and many other places.

What is Tribal/Indigenous Theology?

Tribal/indigenous theology is born out of the experience of various forms of injustice and .
exploitation. It is a theology that attempts to express Christian faith in socio-cultural, traditional
and liturgical thought patterns of the people. We can say that tribal/indigenous theology is
a resistance theology- resistance to affirm the dignity of life. The experiences of oppressions
and hardships, stories, myths, symbols, dances, songs, and the tribaVindigenous people's
spirituality have become the vital sources for doing theology.
Like other contextual theologies, tribaVindigenous theology is also a contextual theology,
a theology from 'below' and 'underside of history'. It seeks to reflect on the faith experience
of the tribal/indigenous people from their inferiority complex, from oppression and
discrimination by attempting to rediscover the liberative motifs from the tribal/indigenous
culture, and by reinterpreting the Bible and Christian traditions. Hence, the focus and goal of
the tribal/indigenous theology is liberation. It embraces social, economic, cultural, political
and eclological 'dimensions. In the process of working for their own liberation, the tribal/
indigenous people work for the liberation of both the oppressors and the oppressed. It is,
therefore, a theology that includes liberation of the whole humanity and of God's creation.

Methodology
However, the point of departure of the indigenous/tribal theology from other third world
contextual theologies is that the tribal/indigenous theology seeks liberation from the
perspective of 'space'3 • In our search for liberation, the issue of space is very central and
crucial in doing theology. A peculiar character of tribal/indigenous worldview is that the
tribal/indigenous people's culture, religion, spirituality and even the Supreme Being cannot
b~ conceived without "creation/land" or "space". Humans always understand themselves as
'an integral part of creation/land and not apart from it.' Therefore, in the tribal worldview,
the issue ofthe 'space' is not merely a justice to be set alongside other justice concerns. But
it is the foundatit,o 1 theology of self-understanding out of which. liberation, justice, and
!hen peace will fl naturally and necessarily. 4 That means relating to integrity of creation/
land. Justice to cr ation/land-is the key to liberation and human dignity. That is why harmony
with 'space' is the "starting point of the tribal people's spitituality and their search for
liberation. Commitment and dedication to the harmony of creation/land springs forth in
love, nurture, care and acceptance. In other words, the first act to liberation is justice to
creation/land. When we do justice to the land, then love, nurture, care, acceptance and peace
flow naturally and necessarily."5 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/indigenous people.
From the tribal/indigenous people's perspective, one cannot do theology without relating
to the issue of 'space'. A theology that addresses humanity alone and leaves the rest of the
cosmos unaddressed is an incomplete theology. Theology becomes impotent when it addresses
only humanity. There is no theological justification to reduce theology to mere liberative or
transformative activity ofhumanity. Therefore, the challenge before us is to commit ourselves

12
A WATI LONGCHAR

to struggles for the transformation of the poor, the weak and the disfigured and also to
curtail the over-exploitation of nature. The question of identity, culture and religion of the
tribal/indigenous people are also inseparably related to spaci:and thus, the survival crisis of
the tribal/indigenous people is an integral part of the ecological crisis in Asia and elsewhere
today. Therefore, without restoring justice to space, the tribal/indigenous and oppressed
communities like women, dalits will not be able to attain liberation.

Space- A Foundation of Tribal/Indigenous People's Theology

Sayings about the land by the tribals
"The land is the Supreme Being's land"
"One cannot become rich by selling land"
''Do not be greedy for the land, if you want to live long"
"Land is life"
"The one who does not have land always cheats others or cannot become a good citizen"
"The land cries in the hands of greedy people"
"The land never lies, do not lie to the land"
"Anyone who takes another's land by_ giving false witness will not live long"
"The land is like a bird, it flies ~way soon in the hands of greedy people"
"You can sell other things, but pot land"
"You are a stranger without laqd"
A Prayer
Oh, God, the Creator,
You come out from the soil.
Oh, God, the owner of all rice flelds.
Give us a bountiful harvest.
Oh, God, the giver of all blessing.
We bring to you this zu (rice beer).
You drink first and accept our offerings.
A Harvest Song
Oh, children ofthe earth.
Let us celebrate.
Let us sing and dance.
/
Let all hear the melody of drum.
It is harvest time.
God has answered our prayer.
The land has brought plenty of rice
The land has brought plenty of fruits
Sing and dance, it is harvest time.

13
 TEACHING THIRD WORLD CONTEXTUAL THEOLOGIES

the land occupies a very central place in the tribal/indigenous people's worldview. The
indigenous people perceive the land as sacred and co-creator with God. It is the land that
owns people and gives them an identity. It is also a temple in and through which people
become one not only with the Supreme Being, but also with their ancestors, the spirits and
creation.
The tribal/indigenous people's myths and rhetoric speak of the land as belonging to the
Supreme Being. Like the Hebrews, ["the Earth is the Lord's and fullness thereof' (Ps.
24: 11)], the tribal/indigenous people also affirm that the land belongs to the Supreme Being.
Th~ village, clan and individual_ own the land, but wi~in the ~ider und_erstanding that the
lana belongs to the Supreme Bemg. The Supreme Betng alone 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/herself nor can one sell it as though it is one's
exclusive property. A human's ownership is only temporary. The whole land is the home of
the Supreme Being and humans are only members in it. Hence, the ownership of land by
village, clan and individual has to be understood within the greater recognition that the land
belongs to the Supreme Being.
In the tribal/indigenous world view, without th.e land there is no unity between human
beings, God and creatures. For example, the Aos and Sangtams ofNagaland (India) call
their Supreme Being, Lijaba, Li means 'land' andjaba means 'real'. It means the Supreme
Being is 'the real soil'. Sometime people call the Supreme Being Lizaba Li means 'soil' and
zaba 'either' meaning 'the one who enters or indwells into the soil'. The Supreme Being is
believed to enter into the soil with the seeds and rises again along with the crops. Thus, the
blooming flowers and rice signify the presence of the Supreme Being. Therefore, the whole
of creation is tile manifestation of the Supreme Being. In other words, the Supreme Being is
an integral part of the land; and at the same time, the land is not external to God. Without
land, the Supreme Being ceases to work. Thus, in the tribals/indigenous people's view, the
land and the Supreme Being are inseparably related. The Supreme Being indwells not only
in human persons but also in creation. Thus, the land is life. The land is not a mere space, it
is a place which gives identity to the community; it owns people. Without the land, there is
no personhood and identity. The misuse of the land implies chaos among creatures. It is like
killing one's own mother.
The tribal/indigenous people further perceive the land as mother. Most of the tribes
have myths that say that they are born out of the earth. Many indigenous people have myths
which speak of their foreparents emerging from stones. Some tribes have myths that speak
of their foreparents emerging from a big hole of the earth or from the bowel of the earth. All
these myths symbolically tell that the land is the mother, we are born out of the earth. The
mother gives life and unity to aU living creatures.
Jt is also the land that gives them an identity. The tribal/indigenous people always regard
the land as the symbol of unity. The land holds 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. In other words, if the land is lost, the family, clan and village and the tribe's identity
too will be lost. In the tribal understanding, a person who is not deeply rooted in the land

14
A WATI LONGCHAR

cannot become a good citizen. He/she is like a stranger without an identity and a home. -
Since the tribal/indigenous people's identity is closely attached to the land, it is usual for the
tribal/indigenous to identify themselves with their village -6r tribe. A stranger rather than
giving his/her name, gives the name of his/her village or tribe. Since the community is
inseparably related to the land, the individual person's identity is subordinate to the community
identity. Thus, the land is an integral part ofthe tribal people's identity. It is the basis of life
and unity. ·

The tribal/indigenous people' experience of time and history is also related to land. In
the tribal/indigenous people's concept, the land decides and creates the time and history.
People move along with the soil cycle and surrounding environment. All the festivals and
religious activities of the people are centred on the soil cycle. When the land and surrounding
environment are destroyed, the tribal/indigeous people, experience a big vacuum; the rhythm
oflife is jeopardised. Thus, for the tribal/indigenous people, the whole universe is a religious
universe. Rocks and boulders, trees and rivers are not just empty objects, but religious objects;
the voices and songs of animals speak of a religious language; the eclipse of the sun and of
the moon are not simply a silent phenomenon of nature, it speaks to the community that
observes it, often warning of an impending danger and misfortune. It is in this milieu that the
tribal people experiences history and time. Thus, the tribal/indigenous people concept of
history and time is inseparably interlinked and rooted in the land and creation.
Unlike other religious of the world, the tribal/indigenous religion does not have any
f~und~r(s) or reformer(s) or .guid.e(s~ nor do tribal people dane~ and sing ~~orin~ a divine
h1stoncal person(s). The tnbal/m~tgenous people have traditiO~ of d1vme births and
manifestations, but they are not w9r.:shipped. They have priests, of 1ciating elders, diviners
and other famous men and women ip;the body ofbeliefs, and mytholo ies which are respected
and which form an integral part of the religious milieu, but they are neither worshipped nor
adored as divine representatives. In~tead, the tribal/indigenous people dance and sing witl;
the land itself. A peculiar feature of the tribal/indigenous religion-is that the whole religious
systems are centred and deeply rooted on the land itself. The religious practices, rituals,
ceremoniP.s; festivals, and dances are all related to the land. This understanding of the land
provides an ethical basis of sharing, caring and responsible stewardship..

Ecumenical Persp~ctive of the Local Theology

The immediate context of a th~ologi~m is the local community. He/she engages in the local
context to discern God's purpose in life. However, the lives of the people are very much
determined by wha~ is going on globally. For example, the process of Globalization. It has
no boundary. It ·affects every local communitY,. Media stereotypes of persons, places, life-
styles and ways of thinking and behaving affect the whole society. The life-styles of the rich
and famous become the models for others--to follow. If they do not comply because they
cannot afford to, they are garbage. 7 Therefore, the local issues and global issues cannot be
understood in isolation. They are inseparably interrelated. To do theology contextually, we
must also engage. and take in to consideration the global perspective of the local context.
Each contextual theology must have ecumenical nature, otherwise it will lose its significance.
I have highlighted the indigenous people's theology at length. How do we teach this
local theology from ecumenicai perspective or does it bear ecumenical nature? The problem

15
 TEACHING THIRD WORLD CONTEXTUAL THEOLOGIES

faced by the indigenous people demand global concern. We will also discover that the
indigenous people's worldview provide a new perspective in our search for a sustainable
'world.
If we consider the tribal/indigenous people's unrest and ethnic tension and fighting in
different parts of the world, we will discover that the issue of 'space' and resources of the
earth dominates all other issues; the. core of human suffering. is inseparably connected to
violation of space; First, our selfishness, greed and exploitative attitude towards our mother
earth brings poverty, oppression, ethnic conflict and many other forms of injustice. Th~
moment we cut ourselves off from reverential relationships with the land, we are uprooted
from the world of mystery and we live a life of indecency to many. Never ending exploitation
of a limited earth's resources ends up with a few economic affluent individuals making
majority of the poor to struggle with a life of misery and hunger. This disparity makes
everyone turn against each other; everyone becomes a threat to the other's peaceful existence.
This happens state wise, nationally and even locally. Suspicion, doubt and selfishness take
precedence to trust, love, care and acceptance. Our rootlessness in the land makes life without
meaning and purpose. 8
Second, due to our wrong orientation towards the mystery of nature. With the
advancement of knowledge in the field of science, people have begun to believe that there is
nothing amazing about the cosmos. The physical world is viewed merely as a sum-total of
many material components ·and energies. Humans can understand, predict and control
everything. We are separated from, and master of, the earth. Nature is something 'out there',
apart from us and also apart from God. This wrong notion justifies manipulation and
domination of space. Without any religious restraints, the land and its resources are exploited,
abused, denying the right of everybody. Today the land and natural resources that sustained
Jives for centuries are now forcibly taken away in the name of development without proper
alternatives to live on. Indigenous people have not only lost their soil-centred culture, but
also have been reduced to bonded labourers in their own land.
And finally, due to lack of our proper orientation to God, the source and the sovereign
Lord of all creation. Instead of affirming the Divine presence in the universe, human beings
consider themselves as the lord of all. Every person wants to control and manipulate the land
and its resources threatening the rhythm of the universe. "Therefore, the land mourns and all
who dwell in it languish and also beasts of field and the birds of the air and even the fish of
the sea are takep away" (Hos. 4:3). The attempt by the servant to take over the place of the
master at home provokes other servants who are also struggling for lordship and thus, the
home of everybody becomes a battlefield. Nobody is at peace with anybody. Therefore, for
the tribal/indigenous people, doing justice to land is the foundation for life. When ~e do
justice to the land, the tribaVindigenous people will find a healthier life in God's oikos.
Therefore, the indigenous people's view of nature helps us to recognize that the struggles
and suffering of the poor an·d margnialized are integral part of the gtobal economic system
and ever-increasing 1ife-style perpetuated by media. The poor and marginalized people cannot
attain liberation without doing justice to the whole of creation. This demands us to affirm a
new spirituality and adopt a new God.:world-human relationship.
As noted earlier, the indigenous/tribal people hold a very high nature-centred spirituality,

16
A WATI LONGCHAR

an ethics of responsibility and respect for all creation. The closeness to nature in which
tribal/indigenous people live has sensitized them to the ecosystems that functions in their
environment and beyond. They help us to discover that th~ nature is not merely a physical
reality, but a 'being' with which persons can directly get in touch, address, communicate
with, protect, and cultivate' relations with. 9
According to indigenous people's worldview, the land is con€eived as an integral part
of the web of life, physical and spiritual, but not inert, empty and passive. This dynamic and
living understanding of land has sophisticated ecological and social implications. This
understanding, when interpreted with sound biblical exegesis and theological implication,
can provide a powerful antidote to the exploitative ·dominance that has characterized many
Western attitudes to the surrounding world. 10
Further, the strong sense of community rooted in tribal/indigenous culture and land is a
wonderful assetto be shared with a postmodern, westernized, individualized world of people
who have lost a sense of corporate identity and life. The goal of finding an integrated
wholeness of relationships with God, nature and other parsons reflects much that is deeply
needed in contemporary life. The tribal/indigenous theology is uniquely placed to provide
ideals and models to help counter these trends.
The indigenous-people uphold an organic worldview. They perceive that the whole
reality as one whole. In this understanding, everything constitutes a complex set of
relationships, it includes everything; neglects nothing, values everything, everything is linked
together. E.ach one enjoy its own' autonomy
/..-
and thus equally valuable and important. This
view oflife helps us to reconceive qpristian understanding of God-world-human relationship
from a wider perspective. I would l*e to provide a hint in this direction. Since the indigenous.
worldview affirm high spitituality bf interrelatedness, it will help us to understand Christian
theology with new meanings: .'.
(i) · We conceive of God as the phe who is organically related to the whole of creation.
Though God is a distinct and transcendental being, yet God is an integral part of creation.
Creation is also not external t.o God. Without the land and creation, God ceases to be
God, God ceases to work and reveal. God becomes inactive without creation. This idea
rules out a conception of God as monarch who rules the world from above imposing his
divine laws or a God who is detached from the world. But God is immanent in the
world who comes and dines, drinks, speaks and reveals to us as a person and even
through animals, trees, wind and so forth. It helps us to affirm God's creativity, his
active involvement in the whole of earth, but not limited to rational beings alone. Since
God is an integral part of creation, God suffers pain when creation suffers, because
tribals conceive God as one who comes out from the soil (but not from above).
(ii) This understanding of God leads us to conceive Christ in a new way. Christ is no longer
conceived as the one who works only in the hearts of the believers. But we are challenged
to see Christ as the incarnate one who is organically related to the total eco-system.
Jesus shares His Being with the whole created order. Since Jesus Christ is an integral
part of creation, all parts of creation are now reconciled to Christ. It rejects a Christ of
personalism. The incarnation of God in Jesus represents God's entry into finite space.
It marks the concretion of all the hope for a land of peace, security and plenty. 11 The
event of Jesus Christ thus re-established the reality of 'Space'.

17
 TEACHING THIRD WORLD CONTEXTUAL THEOLOGIES

(iii) This understanding of God and world further helps us to conceive the work of the Holy
Spirit in a wider perspective. We see the Holy Spirit as the one who works not only in
the hearts of the believers, but also the one who works and sustains all creation. It
inspires all and speaks to all including animal~ and plants. It is the Spirit that makes all
living possible and dynamic. The Spirit works in every life and inspires everything
including animals and plants in different ways. Nothing exists without the work of the
Holy Spirit even the primeval waters over which the Spirit was hovering at the time of
creation (Gen 1:2). By conceiving this habitation of the Spirit in all realities, Leonardo
Boffsays:
We are submerged in an oc,ean of life, of spirit, of vibration and communion. We are
part of the whole in Spirit who, like the string of pearls, joins all and attracts all towards
the heights, in the direction of perfect communion with the Kingdom of the Trinity .12

Since the Spirit enlivens the whole world of creation, nature and history becomes not
only one whole reality, but dynamic and real.
(iv) This space-centred theology challenges us to revise our understanding of salvation
Since the self of the Supreme Being is seen in creation and humans are an ip.tegral part
of it, we are able to affirm that the human attains redemption only in relation to the rest
of creation. Together with God, Spirit, and the mother earth, we are redeemed. This
idea of redemption further leads us to conceive salvation as a reality that can be
experienced authentically here and now. A redeemed person is the one who lives in
harmony not only with fellow beings, but also with the mother earth, God and Spirit.
This idea rules out Christian understanding of salvation that we narrowly understand
in terms of personal salvation and otherworldly.
(v) A space-centred vision of reality widens our perception of history. Creation becomes
the basic component of the interpretation of history. One cannot interpret history without
the land, trees, animals, flowers and Spirit. It demands that human history is to be
studied within the context of the totality of creation. It means that God must be conceived
of not only as God of history but also as God of creation. In other words, history
belongs not h,nly to the intelligent beings, but also to the whole of creation. Nature and
history are not unrelated to each other, but they are one whole.
(vi) A space-centred theology enables us to see ourselves as an integral part of the macro-
organism. A hu"l~n ceases to be a true human without God, creature and land. Humans
become inactive an'4 in~uthentic without creation. Living in harmony within the organic
whole is the basis fOr authentic human existence. This view rules out the notion that
elevates intellectual and rational nature as superior to other creatures. We are not apart
from creation, but within and in creation. We are integral parts of the earth's community.
(viii) A space-centred theology enables us to conceive the church as an integral part of the
Supreme Being and the earth. The church becomes God's micro-cosmos. In this
understanding of the church as an integral part of the micro-cosmos, we cannot narrowly
confme the miss~on of the church to human world alone. It opens us to the whole of
God's cosmos. We are called to commit ourselves in God's cosmic mission. We are
called to work for liberation ofthe whole of God's oikos. It is holistic and it involves
the transformation of the whole cosmos. 13

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A WATI LONGCHAR

In conclusion, a theologian's immediate context is the local community. Wearld called to

actively engage not only academically and intellectually, but also physically and sensitively
in the actual life setting of the people. Therefore, theology is always local with global concerns.
The local context in which the church is located and is called to witnesses and serve is very
much influenced by the 'global' phenomenon. Therefore, to do theology contextually, we
musttake into consideration the global and ecumenical perspective of the local issues.

NOTES
1. K.C." Abraham, "Contextual Theologies" in Contextual Theological Education, ed. James Massey (Delhi:
ISPCK, 1993), p. 18.
2. Engr. Catalina L. Corpuz., Jr. "Two major headaches for indigenous peoples" Echoes, 16/1999, p. 11.
3. · When we say 'space' it does not mean mere natural objects outside of us. It means a place, a sacred place
which gives us an identity and sustenance.
4. For this insight, I owe a deep gratitude of Prof. George Tinker's article on "American Indian & the Art of
the Land" which appeared in Voices From the Third World, VoL XIV, No.2 (December 1981) and
"Spirituality and Native American Personhood: Sovereignty & Solidarity" in Spirituality of the Third·
World, ed. by K.C. Abraham & Barnedatte Mbuy (Maryknoll, New York: Orbis Books, 1994), pp. 127-
128.
5. George Tinker, "Spirituality and Native American Personhood. Sovereignty & Solidarity" in Spirituality
of the Third World, pp. I27-I28.
6. Ibid.
7. For more detail see Peter Consalves, ~db. "A Techno-Media Age: The Promise, the l:hreat, the Challenge"
in Vidyajyatl: Journal of Theological .Reflection. Volume 65, No. 9. (September 200}), pp. 658-661.
8. Paulachan P. Kochappilly. Celebrativ~Ethics: Ecological Issues in the Light ofthe Syro-Malabar'Q._urbana
(Bangalore: Dharmaram Publications;:·l999), pp. 348 ff.
9. JohnS. Mbiti, "When the Bull is in ~·Strange Country, it does not Bellow" in In Search of Identity and
Tribal Theology. A Tribute to Dr. Riflthy Keitzar. ed. A. Wati Longchar, Jorhat: TSC, 2001, p. 85.
10. Indigenous Peoples' Struggle for Land and Identity in the Pacific. Fiji WCC and PCC, 2000, p. 52.
11. Geoffrey R. Lilburne, A Sense of Place: A Christian Theology ofLand (Nash~ille: Abingdon Press, 1989),
pp. 105 ff.
12. Leonardo Boff, "Ecology an4 Christology: Christian Pan-in-theism" in Voices from the Third World, Vol.
XVI, No. 1, (June 1993), p. 177.
13. Lilburne, A sense of Place,p.105f.

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