Melbourne School of Theology

ESSAY TITLE PAGE

Master of Arts (Theology)

COURSE

Changing the World from the Inside Out: The Ethos of

SUBJECT
Paul’s Ministry NT761

ESSAY TITLE The Chin’s Culture in Contact with Christianity:

(Give full essay question/title) Special Reference to Honour and Shame

NUMBER OF WORDS 3391

DATE DUE May 14, 2011

DATE SUBMITTED May 14, 2011

ACT STUDENT NUMBER 200917121

NOTE:

1. Essays must conform to the essay requirements in the BCV `Guide to Essay Writing’. Essays whose
presentations or style are inadequate will not be accepted.

2. Essays will not be accepted after the due date without penalty unless a prior arrangement has been made
with the lecturer.

3. DECLARATION: The following essay, of which I have kept a copy, is entirely the work of the undersigned
and that all sources of ideas and expressions are duly acknowledged in footnotes or endnotes.

SIGNED: _____________________________________________
 Synopsis

The main thrust of the paper is how the honour and shame concept plays a great important
role in the Chin culture and even in the presentation of the gospel to the Chins by the
American missionaries. In the first part, I present the traditional Chin belief system and how
the Chins weigh honour and shame and how the Chins try to earn honour in the eyes of the
comminity. In the second part, I present the coming of Christianity to Chinland and how the
honour and shame concept play a role in hindering or assisting the spread of the gospel
among the Chins. I conclude with a critique on the strategies applied by the missionaries in
their presentation of the gospel and propose some tools from the Chins cosmology, terms and
practices which could be utilized in presenting the gospel to the Chins in order to make the
gospel more relevant to the soil.
The Chin’s Culture in Contact with Christianity: Special Reference to Honour and
Shame

Introduction:

Steve Mills asserts that organizational culture drives all aspects of group life subconsciously.
So the culture comes to define who we are, a type of identity for the group.1 Mills is right in
saying this even in the Chin context. The honour and shame concept of the Chin drives all
aspects of the community life. So, without understanding the honour and shame concept the
Chins have, it would be impossible to understand the way the Chins embraced the new faith
and the way they worship, act, live and behave as Christians. So in this paper attempt is made
to present the belief system of the Chins of pre-Christian era, how the Chins sought to gain
honour, how the concept of honour and shame plays a great important role in the introduction
of the new faith to the Chins and how the new faith reshapes the concept of the Chins‟
concept of honour and shame.

About the Chins

The Chinland locates in Southeast Asia and lies between the longitude 92.15‟ E and 97‟E,
and in between the latitude 18‟N and 27.30‟N.2 The Chin is a collective name for tribal
groups such as Lai, Mizo, Tedim, Paite and so on but in this paper only the Lai Chins3, of
Burma, socio-cultural system will be taken for the studies.

The Chins’ Belief System

A fundamental phenomenon in traditional Chin religion is the concept of the Supreme God,
known as Khuazing. Khuazing believed to be the creator of the entire universe who gives
vital forces of life to every being in this universe.4 But surprisingly, Khuazing is not
worshiped because she5 is believed to be good and no need to appease her by sacrifices.6
They rather worshipped the guardian gods (Khua-hrum) and spirits (Khuachia) and they often
sacrificed to appease them and to get blessing. The Chin also believed in life after death,

1
Steve Mills, “Understanding and Working with Your Church Culture.”
http://webuildpeople.ag.org/wbp_library/9905_churchculture.cfm (1 May, 2011)
2
CHRO, “About Chin Land”
http://chro.ca/about-us/about-chinland-.html (1 May, 2011)
3
Whenever I use the name of the Chin, I mean to refer to the Lai people who live under Burma.
4
Lian H. Sakhong, In Search of Chin Identity: A Study in Religion, Politics and Ethnic Identity in Burma
(Copenhagen: NIAS Press, 2003),
5
The Chin concept on Khuazing is very similar to the Christian concept of God, but the main difference is that
Khuazing is believed to be a female rather than male.
6
Vumson, Zo History (Aizawl: Mizoram, 1986), 16.
Mithi Khua, and Sakhong suggests that all the Chins did in this life was a part of their
preparation for the next life, Mithi Khua.7 Interestingly, the Chins concept of honour and
shame is related to their belief system to certain extent.

The Chin Concept of Honour and Shame

Gorman defines honour and shame as “The ongoing attribution and withdrawal of esteem by
peer – one‟s family, socio economic group, city etc.”8 In a dyadic culture like that of Chins,
the honour, esteem and shame one has is bestowed not by self but by the group. In the
following, attempt is made to present the honour and shame system of the Chins and how the
Chins sought to gain them.

(a) Birth

While honour and shame is in most cases attained, it is also first of all decided by birth. Like
that of the Romans society in the first century, a person‟s parentage and linage became, in
many ways, the starting point for honour.9 The Chins social system can be categorized into
three social classes, (a) Bawi-phun (Noble class), (b) Michia or Zaraan (ordinary class) and
(c) Sal (Slaves).10 Lehmah also made a good observation, “There is a fundamental distinction
between aristocratic and comer clans corresponding to the class divisions Bawi and Chia.11
So, a person‟s class of birth is first of all a factor in esteem or lack of esteem with which he or
she is held. So purity of the clan and class was quite important. Marriage is uncommon
between tribes and unheard of with other races, foreigners, or slaves. Illegal cohabitation
would be such a disgrace to a family that they would be cast out from their community,
haklengchuah. It is paramount to keep clan or family pure.12

(b) Hunting

Becoming a famous hunter was clearly regarded as a great accomplishment and great honour
for men and to kill many animals was one of the main goals of a man‟s life.13 So every male
in the Chin community are expected to be a hunter. And when a hunter killed big game and

7
Lian H. Sakhong, Religion and Politics among the Chin People in Burma (1896-1949) (Uppsala, Swedish
Institute of Missionary Research, 2000), 134-159.
8
Michael J. Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul and His Letters (Grand
Rapids: Wm. B. Eerdmans Publishing Co., 2004), 4.
9
David A.deSilva, Honor, Paronage, Kinship and Purity (Downers Grove: IVP, 2000), 28.
10
Sakhong, Chins, 35-36.
11
F.K Lehman, The Structure of Chin Society (Aizawl: Tribal Research Institute, 1963), 108.
12
Vumson, Zo,15.
13
Sakhong, Chin, 61.
ferocious animals, he or someone in the party would compose a song of praise called vawhla
and they would fire some shots to inform the villagers of their success. When they came
home, they would kill a pig and distribute all the meat to the whole villagers and that is called
tlangzamh. The killing of hornbill would raise a man‟s social status.14 So a great hunter was
an honourable man in traditional Chin society, respected by all. The triumph lasted beyond
his own life time. The honour followed him into the life after death because they believed
that the spirits of the animals killed during the life time accompanied the hunter into the next
world, Mithi-khua.15 And it was a great shame for any man not to get any game during his
lifetime. It was believed that he would be put to shame by the gate keeper, khuanu, by
squeezing his testis at the gate of Mithi-khua.

(c) Bawite Bawi

Bawite bawi was the highest and most important feast that most men could give. It was
recognised by all that the man was a step higher than other noblemen. The honour it incurred
did not end with death. That was the reason why every Chin wanted dearly to give this feast.
The Bawite bawi lasted for five to seven days and it was the observance of thanksgiving to
the household god for all the blessings they enjoyed.16 During the feast, a lot of ceremonies
would take place, the whole village would come and drink and dance. So many mithuns17
would be killed and the meat would be distributed to the villagers. The ceremony was
essentially intended to turn back to their god, asking again for care and blessings.18

(d) Khuangcawi

Of all the feasts that could be given by any Chin nobleman, Khuangcawi was the highest both
in honour and order. It usually lasted for nine days. Only those who had already hosted a
Bawite bawi were qualified to give this extraordinary feast. 19 The purpose was to share their
wealth with the poor and to honour his wife and to gain honour in the community. In
Khuangcawi, there is something like a cradle, made of bamboo where the wife stands. People
lifted her by bamboo poles. It needs at least nine mithuns to be used for the ceremony.20

14
Vumson, Zo, 13.
15
Sakhong, Chin, 62.
16
Sakhong, Chin, 67.
17
Mithun is the grass eating animal which is the most common domestic animal the Chin rear.
18
Sakhong, Chin, 71.
19
Sakhong, Chin, 72.
20
Chawn Kio, “History of the Chins” in Chin History, Culture and Identity ed. By K. Robin (New Delhi:
Dominant Publishers and Distributors, 2009), 41.
 (e) Cakei Fim

Another of the most significant feasts in Chin society was called Cakei Fim. This was the
feast for the tiger‟s head. No ordinary man or any man who killed the tiger cannot hold this
Cakei Fim. But only who had performed Khuangcawi can hold this feast.21 The dead body of
the tiger is put on the platform and the one who celebrate goes on the platform and dance. He
pours the rice beer, zu, on its head. Those who were present, danced on the ground to show
that they beat the tiger.

(f) Tlawmngaihnak

The Ethics of self-sacrifice and acceptance of pain, tlawmngaihnak, is one criterion which
really decides one‟s status in Chin community. Samuelson22 explained tlawmngaihnak as “the
capacity for hard work, bravery, endurance, generosity kindness and selflessness.” 23 In its
simplest meaning, it is sacrificing self interest for the benefits of others. So, one who has
more tlawmngainak is honorable and one who does not have this is a great shame for him or
her. A person with no tlawmngaihnak is regarded as a social outcaste. So tlawmngainak is
expected of every good member of the community. Tlawmngaihnak encompasses a wide
range of values: carrying the sick or dead to his/her own village... relieving a heavy load of
the elderly.… risking one‟s life to save friend‟s…. building a house in a village as the
responsibility of all ….. attending the field of the sick by all the villagers, chawmhruaih, etc.
The elders of the village always keep their eyes open to find out those who have the greatest
tlawmngaihnak. In recognition of their selfless, sacrificial services to the community, they are
always rewarded in public and are often invited to share selected feasts held by the chief, by
letting him drink rice beer first in the get together.

(g) A Life of Integrity and Faithfulness

The Chins normally would identify themselves with the life of hornbill known for its
faithfulness. The male hornbill is said to be faithful to the female hornbill which is caved
inside the hole in a huge tree for nesting the eggs. So every member of the Chins was
expected to live a faithful life. Adultery is regarded as one of the great shame. Thievery is
also regarded as the greatest shame. A person born of thief parents is avoided in marriage. In

21
Sakhong, Religion, 154.
22
Samuelson Lalramchuani explained this concept in her thesis “The Mizo Independence Movement: MA
Thesis; Humbolt State University, 1976.
23
Vumson, Zo, 10.
some case, regular thieves were expelled from the village. Every Chin would proudly, often
say that “In our forefathers‟ days, we would never lock our house.” So, thievery, faithlessness
and fickleness were regarded as shameful things.

(h) Bravery and Strength

As inter-tribal warfare was prevalent among the tribes in Chin state, a brave and strong man
was the highly honourable person in the community. Cowardice, to flee from the war was
regarded as shameful for the man and they would tell him, “Go and wear the ladies costume.”
It is interesting to note that paih, traditional wrestling, was the way they judge strength. And
paih would be a part of almost all feasts and festivals. The champion, buancotu, was highly
honourable person in the community. And every male was expected to use their courage,
bravery and strength for the safety and benefit of the community.

(i) Wealth

One‟s wealth also plays a great role in one‟s status at the community. Some of the western
writers suggest that the Chin culture is the mithun culture because mithun is the most
important domestic animal and the wealth of a man is judged by the numbers of his mithun.24

Summary of the Chin’s Concept of Honour and Shame:

As we have discussed above, although the birth first of all decides one‟s status in the
community, in most cases, honour and shame is attained according to one‟s performance. As
Gorman suggests, “In a dyadic culture, „self-esteem‟ is an oxymoron; the only esteem one has
is bestowed not by the self but by the group,”25 the Chin‟s concept on honour and shame
depends upon the approval or the disapproval of the group. So, one‟s status is decided by
one‟s contributions to the community. The one who spend most is the most honourable
person in the community. That was why, one westerner26 made a great remark, “The Chins
measure their wealth not by what they have, but by what they have spent.” So, those who are
honoured in the Chin community are those who have spent most, who have treated the
community most. They had to spend a lot but that was how they lived and earned respect and
honour.

24
Vumson, Zo, 12.
25
Gorman, Apostle, 4.
26
I often hear people say, but I am not very sure who that westerner is.
The Coming of Christianity to Chinland:

Though Roman Catholic missionaries came to Chin State quite early, they were not so
successful. The successful missionary movement in Chin State could be traced back to the
arrival of American Baptist missionaries, Rev. A. E Carson and his wife on 15th March, 1899.
Dr. E. H. East, a medical missionary joined them on 21st March, 1902.27 At the beginning
their missionary work was not quite successful because it was a shameful thing to accept the
foreign religion in the eyes of the Chins. In 9 years, only 4 people became Christians.28 The
new converts were regarded as a great shame for the community and they were expelled from
the community. Persecution was prevalent. There was a great conflict between the old
traditional ways of life, Laiphung and the new Christians ways of life, Khrihfa phung.29 The
missionaries learned the local language and translated hymns, opened schools and started
medical missions. Gradually more and more people became Christians. Fortunately, the new
converts like Vanlo, Sangfen, and Nawl Tling were the most honourable person in their
society and when they became local missionaries, the movement became very successful.
Wherever they went, the villagers would challenge them, “If you beat us in wrestling, we
would listen to you.” They were strong and after beating them, they would preach to them
and many people became Christians. The culture of the missionaries, their medical help, their
white skin colour, their discipline and way of life won respect of the Chins and to become a
Christian was no longer a shameful thing but rather to remain in a traditional religion was a
shame. So, the Chins grasped the new faith in groups and today almost all the Chins are
Christians.

Critiques of Mission Strategies Applied by the Missionaries and Some Proposals for
Presenting the Gospel to the Chins Based on Pauline Perspective

The missionaries‟ contributions to the Chins were so immense that the Chins were coming
into the light from darkness. With the coming of Christianity, development in various areas
also came to the Chins. The coming of Christianity was a great blessing for the Chins but
there also comes some unfortunate outcomes along. I would like to bring out some reflections
on what the missionaries did and failed to do and could have done in their presentation of the
gospel and I also would like to propose some useful tools for the meaningful presentation of
the gospel even today.

27
Do Sian Thang, Chin Church History (Falam: Zomi Theological College, 2007), 50.
28
Thang, Chin, 51.
29
Sakhong, Religion, 220.
 1. They viewed the local culture, social system and practice as evil, satanic,
heathenic and impure because, of course, all the practices were somewhat related
to the worship of spirit or guardian gods. And the Chins were heavy drinkers;30 all
the feast and festivals were full of drinking zu, the local rice beer. So, they
rejected all the Chin‟s culture and practices and they taught them to renounce the
culture and embrace a new culture. So to become a Christian means to renounce
the Chin‟s culture and be more like the westerners.
2. They attempted indigenization by learning the local language and making the
scripture and hymns available in the local language, but they failed to utilise the
local cosmology, terminology in their presentation of the gospel. They preached
the westernized gospel and the gospel they preached was like a potted-plant which
does not take root on the local soil. They could have used the local traditional
terms and terminologies in their presentation of the gospel. Paul, in his
presentation of the gospel, employs the Jewish, Roman and Greek concepts and
terminologies meaningfully. Hosrley artfully points out that “Paul was in but not
of the Roman imperial order. He borrowed the themes and terms of the Empire,
and he established communities that remained resident in the dominant culture.
Yet he used those themes and terms to articulate the gospel of, and build
assemblies loyal to, a Lord and a God.”31
3. The missionaries could have used the traditional Chin concept of Supreme Being,
Khuazing, and life-after death in their presentation about God. They are so similar
with the Christian teaching. Paul in Athen uses effectively of the Athenians
concept of “TO AN UNKNOWN GOD” (Acts 17:23) to present God and his Son
Jesus Christ. While they failed to employ such concepts in their presentation, it
was in fact such the concept of God and life after death which prepared the minds
of the Chins ready for the acceptance of the gospel.
4. The missionaries could have Christianized some of the Chin‟s feast and festivals
such as Bawite bawi – giving thanks to the Lord for his blessings, Khuangcawi –
sharing one‟s wealth to the poor and especially the concept of Tlawmngaihnak
which is so Christian by nature. The missionaries unwillingness was justified to a
certain extent because all the above were related to the worship of spirits and
associated with drinking. However, if those ethics and motives attached to them

30
Vumson even calls the Chin‟s culture as zu culture because the Chins drinks too much.
31
Richard A. Horseley, Paul and the Roman Imperial Order (London: Trinity Press International, 1989), 19.
 were Christianized, the gospel would be more meaningful and rooted in the local
culture.
5. The Chins‟ way of seeking honour was very similar to Gorman‟s presentation of
Paul‟s spirituality as cruciformity32 – self-sacrificing and self-givingng for the
interest of others. So the tlawmngaihnak concept could be a very useful tool to
convey the Christian values and principles of self-sacrifice and giving.
6. Jewett points out meaningfully that “Agape transcends the honour system”33 and
with the coming of the gospel, social classes no longer exist in Chin society such
as bawiphun, zaraan and sal (cf 1 Cor. 13; Gal 3:28). It is like the society of
Paul‟s dream without distinctions. And the honour and shame concept take a
different shape like in Paul case, “Once which were regarded as shame became a
great honour.”
7. Unfortunately, the honour and shame system continue to live and dictate the life
of the Christians in different forms even after the arrival of Christianity. A society
like that of Chins where everyone is expected to conform to the group value,
Christianity is a kind of norm everyone has to be a part of to be accepted by the
people. So, every Chin whether one believes in Christ or no has to be a Christian
in order to belong in the group. Not being a Christian is a shame now, and one is
like an outcaste. So, Christianity sometimes is reduced to social institution than
faith-based religion.

Conclusion:

The honour and shame concept play a great important role in the life of the Chins before and
even after the coming of Christianity. Everyone is expected to conform to the group culture
and value. So, the honour and shame concept was first a great hindrance for the proclamation
of the gospel because it was a great shame to embrace a new faith, and later it was a great
assisting force because when the majorities embraced the new faith, it was a shame again not
to be a Christians. So, the honour and shame concept dictates the lives of the Chins. Their
pre-Christian era was full of feasts and celebrations in search of honour and glory. The
coming of Christianity made the Chins society a classless society but the traditional Chin
culture and traditions lost their values and ground partly due to the missionaries‟ attitude

32
Gorman, Cruciformity: Paul’s Narative Spirituality of the Cross (Grand Rapids: Wm. B. Eerdmans
Publication Co., 2001), 16.
33
Robert Jewett, Saint Paul Returns to the Movies (Grand Rapids: Wm. B. Eerdmans Publication Co., 1999),
54.
towards them. So, it is the responsibilities of today Christian to pave a way to present the
gospel which springs from and rooted in the local culture.
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