Guest Post
Name: Nkthang
Email:
ppaseeme@gmail.com
PROBLEM: The research problem is to investigate whether KWS serve as one of the uniting and transforming factors among the Kukis in the midst of prevailing divisions.
Elaboration of the problems:
In the diversely interconnected different dialect communities of the Kukis, various church doctrinal worship function in the form of groups and separatism. It misleads the people themselves into division in the name of doctrine, church organisation and denominational associations besides existence of their diverse system of worship in dialect communities. A system of Houbung (Literally Houbung (Hou/Sakho=worship, bung=group) Houbung means to worship in group wise) prevails among the people.
Socially, their fore fathers' names are misused in the name of phung le chang (literally, Phung means tree (family tree) and chang means section/branch. The term Phung le Chang negativate the names of fore-fathers). It is a misuse term to stigmatize emotion and feeling in breeding of the evil sprite of abuse in the form of sectarianism and separatism. The prevailing close circle of marriage functions as a tools of close minded relationship leading into narrow outlook. These disconcerted in many occasions function as catalyst of social evil.
However, 'Diaspora Kukis' (Kuki people who lives abroad and away from their origin home land of freedom called Zale'n Gam or Independent Hill Country or Kuki Country by G.A. Grierson, for the quest in the field of education, employment, business and the like). They come together to Shine in Christ for humanity and salvation in the way of fellowship as a human community in 'Pathen Oi' (Literally Pathen, Pa=Father and then=Holy means Holy-father, God. Traditionally Oi means to accept with faithful trust. Originally and traditionally Pathien/Pathian/Pasian is known by the Chin-Kuki-Mizo People as benevolent God, Most High and Powerful in Spirit to sustain or recreates. Pathen Oi refers to the 'People of Faith' who 'Trust God's Word' of the Bible called 'Pathian thu awih' and adhered to the Gospel of Christ Jesus). KWS takes the role and function as one of the uniting factors in different cities. It is an investigation to see whether Kuki Worship Service!
functions as a tool of unity and transformation for the Kuki people in this research.
CHAPTERIZATION:
First Chapter of the Thesis introduces us to understand about the Kuki people as "UNDERSTANDING KUKI PEOPLE". It investigates about their settlement and administration of traditionally inherited Kuki polity. Custom, culture, tradition as well as folk tales are examined.
Chapter-1 contents: Introduction, The Kuki people, Settlement of the Kukis (territorial and political), Kuki Traditional Polity (Family Level. Upa Inpi. Village Level and Kuki Nampi Level). Kuki Folk Tales. Custom, Culture and Tradition (Chhangvai, Sa-ai and Chaang-ai, Lawm, Shom, Kuki Community Festivals, Lenkhawm). Religion (Kuki Primal practise of Appeasement and Kuki Worship Service) and summary.
The Second Chapter, deals with the historical perspective of KUKI WORSHIP SERVICE as A STUDY. Formation and growth of KWS units in different regions and cities of India were taken into account. Existence of KWS in and outside India was also considered for examination besides the formation and function of (AIKWSCC).
The content topics of Second Chapter: Introduction, Formation of the Kuki Worship Service, Units of Kuki Worship Service in India according to sequence of its formation as KWS Shillong (KWS-S), Kuki Worship Service Delhi (KWS-D), Kuki Worship Service Happy Valley (KWS-HV), Kuki Worship Service Guwahati (KWS-G), Kuki Worship Service Bangalore (KWS-B), Kuki Worship Service Hyderabad (KWS-H), Kuki Worship Service Kolkata (KWS-K), Kuki Worship Service Pune (KWS-P), Kuki Worship Service Chennai (KWS-C), Kuki Worship Service Mumbai (KWS-M), Kuki Worship Service Itanagar (KWS-I), Kuki Worship Service Silchar (KWS-S), Kuki Worship Service Aizawl (KWS-A), KWS in Kuala Lumpur (KWS-KL) and Kuki Worship Service London (KWS-L) along with Kuki Community Church in USA. All India Kuki Worship Service Coordinating Committee (AIKWSCC) and summary.
Third Chapter highlights whether KWS is playing the role of unity and transformation among the Kuki people as KUKI WORSHIP SERVICE: A UNIFYING AND TRANSFORMING FACTOR. Questionnaires and interview done to the members and leaders of Kukis were exposed to it.
Its contents are: Introduction (Delineating Unity and Transformation), an empirical study on unity and transformation, discovery out of empirical research, Findings of our empirical research for unity and Findings of our empirical research for transformation and summary.
The fourth Chapter gives a Theological response to the KWS and THEOLOGY OF KUKI HUMANITY for unity and transformation of the people is suggested. It is because of the diminishing of human value in comparison with during the age of pre-Christian era. It also talks about Khankho way of life, in which socio-political and economic life lore are knitted together in which custom, culture and tradition, which is the core of village origin Kuki human community life lore. The only need for present age is to follow up Khankho way of life because it is suggested to be the source of unity and transformation for the Kuki people.
The contents of the fourth Chapter are: Introduction, Why Theology of Kuki Humanity, The Spirit for Restoration of Kuki Humanity, Theological affirmation of Kuki Humanity, Unity in Khankho (Concept of Chung Pathen is their unity, Kuki faith in the Work of Spirit, Kuki way of Worship Service, Worship of Chung Pathen in the institution of Indoi, Kuki unity in symbol of natural phenomena, Tahchapa Jesu incarnate son of Chung Pathen is Mi'upa, Tahchanu: Dignity of Kuki Feminism, Christ for Pathen Oi, Unity in Kut, Lawm, Shom, Lenkhawm get-together nature of Kuki life-lore, Selnit and Sahnit: Days of Bereavement, Thatep, Unity in the Body of Animal, Polity of Chieftain's Unity and Kuki Inpi), summary and conclusion.
(The Author is a Theological Student of Bishop's College Kolkata: Pluralistic Inclusivism School of Thought).
Posted by
10 June, 2011
Labels:
