JNANARJANA

Jñānārjana

CONTEXTUAL PHILOSOPHY PROJECT 2024-25

ASSAM

TRIPURA

MIZORAM

MEGHALAYA

EXPLORE

LEARNBoanerges

DISCOVER

JNANA NIKETAN

Institute of Philosophy and Religion

St. Thérèse of Lisieux

Our Inspiration

Very Rev. Fr. Basilius Panat CST

Our Founder

Jnanarjana 2024-25

Contextual Philosophy Project

Co-ordinators

Fr. Joy Vayalil CST & Fr. Libin Kozhikkottu CST

CONTEXTUAL PHILOSOPHY PROJECT |

III

Editorial

Bro. Sibin Mannamparambil CST

Academic Secretary, Jnana Niketan

Jnanarjana:

To be Enlightened

In a world driven by rapid technological advancement and the ever-expanding bounds

of scientific discovery, the ancient pursuit of knowledge often gets overshadowed by the

rush for material progress. But the cultural and philosophical landscapes of various

regions, especially in North Eastern India are deeply rooted in the indigenous traditions

of the people. Jnanarjana is one such expression of this pursuit. It means the ‘acquisition

of knowledge’ or ‘attainment of wisdom.’ Why we used this word for our Contextual

Philosophical Project (CPP) is because our journey to North East India was an occasion to

acquire wider, deeper, and wholistic knowledge.

Our CPP was a framework for understanding how philosophy can be lived and practiced

within a particular community, environment and culture. It highlights the importance of

interpreting universal philosophical ideas through the lens of local practices, histories,

and experiences. This project was also an attempt to understand the real-world, creating

a philosophical insight that is meaningful, relevant, and responsive to the needs and

challenges faced by people in their daily lives.

The region of North Eastern India, which is known for its diverse ethnic groups, cultures,

and languages, has always been a matter of philosophical thought. From the ancient

time onwards this region is deeply existential and spiritual because the People are always

living in the present and deal with the existential problems of the time.

As we explore into the concept of ‘Jnanarjana’ and ‘the CPP’ of North East India, let us

remember that the pursuit of knowledge is not a solitary journey but a shared endeavour

that draws us closer to our communities, environment, and spiritual self. The wisdom

rooted in the rich traditions of this region offers us valuable lessons about living in

harmony with the world and each other. In this ever-changing world, may we continue

to seek knowledge that transforms, enlightens, and connects us all. Let this exploration

inspire a deeper appreciation of both our intellectual pursuits and our shared human

experience.

EDITORIAL BOARD

Bro. Sibin

Mannamparambil CST

Chief Editor

Bro. Aakash Siyon CST

Design & Layout

PROGRAM SCHEDULE

8 October2024 Departure from Aluva

10 October 2024 Arrival in Guwahati, Assam (Stay in

NECHA)

11 October 2024 •Orientation Sessions 1: Bro. James

P.K. (Montfort Brother)

•Orientation Sessions 2: Bro. Alosius

(Franciscan Brother)

12 October 2024 •Visit and Holy Mass at the Cathedral

Archdiocese of Guwahati

•Orientation Sessions 3: Fr. Paul

Puthussery CSC

13 October 2024 •Orientation Sessions 4: Fr. Davis

Konooran CSC

•Brothers’ Departure to the Missions

(Assam, Meghalaya, Mizoram &

Tripura)

13 Oct – 1 Nov 2024 Mission Experience in the Mission

Stations

1 & 2 November 2024 Brothers’ Return to Guwahati

(Stay in Social Forum)

3 November 2024 •Interactive Session with Fr.

Tom Mangattuthazhe

•Interaction Session

with Archbishop Thomas

Menamparambil SDB

•Experience Sharing

(Moderated by Fr. Joy and Fr.

Libin)

4 November 2024 Picnic to Shillong

5 November •Synthesis of Experience: Fr.

Paul Puthussery CSC

•Experience Sharing

(Moderated by Fr. Joy and Fr.

Libin)

6 November Departure from Guwahati,

Assam

8 November Arrival in Aluva

CONTENTS

EXPERIENCE

08

With Children, To Be Children:

Exploring Vairengte and Saipum in

Mizoram

20

CULTURAL TAPESTRY:

UNDERSTANDING ASSAM THROUGH

MISSIONARY EYES

26

Through the Hills of Umkiang:

A Journey of Faith, Friendship, and

Surprising Experiences

30

Immersive Mission Experience in

Serchhip, Mizoram:

A Journey of Faith and Service

14

40

34

Mission Exploration in Tripura:

A Jewel of Culture and Tradition

THROUGH THE HEART

OF TRIPURA: A TRANS-

FORMATIVE MISSION

EXPERIENCE

A SYMPHONY OF SPIRIT

AND SOIL: THE HAR-

MONIOUS MISSION OF

MAWKYNREW

37

The Unseen Beauty of Mizoram:

Culture, Faith, and the Mizo Spirit

EXCLUSIVE

46

Northeast India: A Cosmological

Interpretation of the Land and

Culture

50

Philosophical Insights on

Human Nature: The Cultural and

Existential Perspectives of North-

East India

53

Philosophical Conception

of God and Indigenous Belief

systems of North-East India

SCAN ME

6 | JNANARJANA

Message

A Journey of

Transformation:

Philosophy in Action

Fr. Dr. Joby John Edamuriyil CST

Director, Jnana Niketan

Dear Third Year Brothers,

It fills me with great joy to write this message for your documentation of the Contextual

Philosophy Project (CPP). Your exposure into the North Eastern states and sharing these

experiences deserves the highest commendation.

The CPP stands as a testament to our commitment to forming priests who are genuine

witnesses to Christ’s love in the contemporary world. By immersing yourselves in the

diverse socio-cultural network of North India for a month, you have brought philosophy

into dialogue with the raw realities of human existence.

Through living with local communities, you experience firsthand the challenges, hopes,

and aspirations of the people you will serve. This exposure bridges the gap between

theoretical knowledge and practical pastoral needs, making your philosophical formation

concrete and relevant.

The benefits of CPP are manifold. It develops cultural sensitivity and adaptability

– essential qualities for missionaries in our diverse nation. It cultivates empathy and

pastoral wisdom through direct engagement with different socio-economic realities. Most

importantly, it helps you discover the face of Christ in the marginalized and understand

the true meaning of servant leadership.

Through these experiences, you learn to see philosophy not as an abstract discipline,

but as a tool for understanding and addressing real human situations. The struggles

you witness and the relationships you build become the foundation for an incarnational

approach to ministry.

The North Eastern states, with their rich cultural heritage and unique challenges, offer

invaluable lessons in intercultural dialogue and missionary presence. By documenting

your experiences, you provide inspiration and guidance for future seminarians.

May this publication serve as a testament to your transformation through CPP. Let it

remind us that true philosophical formation happens not just in libraries, but in the lived

experiences of God’s people. Your journey will undoubtedly contribute to shaping a more

responsive and effective priesthood for our times.

Continue to be bold in your pursuit of wisdom and understanding. May CPP inspire you

to become priests who effectively bridge the gap between faith and life, tradition and

contemporary challenges. I extend my sincere gratitude to Fr. Joy Vayalil and Fr. Libin

Kozhikottu for their sacrificial dedication in guiding you through this rich and profound

experience.

God bless your noble endeavours.


7

Message

Fr. Francis Chittinappilly CST

Rector, Little Flower Seminary

Contextual Philosophy:

Bridging Cultures and

Wisdom

I write with great joy and gratitude, reflecting on the remarkable journey undertaken by

our third year philosophy students in the Contextual Philosophy Program (CPP). A monthlong

immersion in the North East, after traveling all the way from Kerala, has been a

transformative experience for the students.

The CPP provided our students with an opportunity to move beyond theoretical philosophy,

diving into the lived realities of the villagers and their unique ways of understanding life,

culture, and existence. The exposure to such rich traditions and diverse perspectives has

enabled them to see philosophy not only as an academic discipline but also as a vital tool

for understanding and engaging with the world around them.

The students returned with stories of deep reflection, shared conversations, and newfound

insights. The people of North East India, with their warmth and wisdom, allowed our

students to experience philosophy in its most practical and human form.

As their Rector, I am deeply proud of their growth, their ability to listen, and their

openness to learning from the community. This journey has helped them to appreciate the

importance of context in philosophical inquiry and has reaffirmed that knowledge is not

just attained through books but through lived experiences and dialogue with the world.

May this experience continue to inspire them as they move forward in their academic and

religious and priestly formation.

With warm regards,

Fr. Francis Chittinappilly CST

8 | JNANARJANA

With Children,

To Be

Children:

Exploring

Vairengte and

Saipum in

Mizoram

Bro. Alen Kizhakkanputhuppillil

Bro. Binu Karimpanackal

Mizoram is the most developed state

among north eastern states. It is fifth

fast urbanizing state in India. Mizoram has

the greatest literacy rate in India. Along with

these, it has vast area of forest; measuring

90% of the state is reserved as forest. They

are so eco-friendly, for not even a paper

factory is permitted in Mizoram. These have

led to marginalizing the state from drastic

development initiatives by the central

government. However, the state’s unique

blend of progress and preservation makes

it a fascinating and inspiring region in India.

Journey to Mizoram: Exploring Vairengte

and Saipum

After spending three days of

orientation sessions on the ‘Seven Sisters’ in

Guwahati, we began our journey to Mizoram.

On the evening of 13 th October, around 6:00

pm, we started our journey to Aizawl, the

capital of Mizoram. Our bus, named Seema,

began its travel on smooth and wide roads.

However, by around 2:00 am, after we had

fallen asleep, the bus started to swing as

we entered NH6, a notorious and dangerous

road. The road leading up to Silchar was in

poor condition, almost resembling an offroad

drive. We couldn’t be 100% sure of a

safe journey, as many vehicles had met with

accidents or had fallen into the valleys. We

felt the journey like crawling because we had

to stop frequently due to several blockages.

From Silchar, we continued on road

to Aizwal in an eight seater ‘Echo,’ which

was just as rough as the previous stretch.

Interestingly, the driver would stop in every

short span of time to drink, smoke, and chew

pan (betel nut). After an exhausting 30 hours

of travel from Guwahati, relying only on a

few snacks and water, we finally reached


9

Bishop’s House in Aizawl by 11:00 pm on 14 th

October.

Aizawl was a developed city with

strong Korean cultural influences. The city was

packed with buildings. The Bishop’s House

was situated almost in the center of the city.

From the terrace, we had a panoramic view

of the surrounding mountains, with buildings

cascading down the slopes like ‘terrace

cultivation.’

On the morning of 15 th October, we

began our journey to Vairengte, retracing

our steps on the same difficult road back

towards Silchar. Vairengte is the point where

Mizoram borders Assam. Although it shares

a border with Assam, border conflicts have

been common in the past. The Indian Army

has an army camp and training centers

in Vairengte. The town is situated in a hilly

area, and due to the poor road conditions,

it is often dusty. The population consists

mainly of Mizos, with some Khasis, who are

early migrants from Meghalaya, living on

the outskirts. We stayed at the St. Lawrence

Catholic Church, under the guidance of the

Parish Priest, Fr. Gabriel.

Life in Vairengte

Fr. Gabriel was a man in his 60s and

a diabetic. He had a high temper, and we

found it difficult to understand his English

accent. One funny incident occurred when

we mistakenly took apple ‘baskets’ instead

of a ‘Mass kit’ for a Holy Mass at a nearby

church. Fr. Gabriel followed a strict food

schedule: 8:15 am and 6:00 pm were reserved

for rice, dal, boiled leaves, or pork curry, and

at 12:00 pm, there was yellow rice and tea.

This became our meal pattern as well. We

struggled to adjust to this food routine and

the way they prepared curry.

After arriving in Vairengte, within two

days, we were taught the Mizo alphabet

and the Mizo Hail Mary, “Chibai Mari….” by Fr.

Gabriel. The best way to connect with the

people in Northeast India is by speaking the

native language, and we made efforts to

learn Mizo in order to engage with the local

community, especially the children in the

boarding school.

At Vairengte, we spent most of our

time interacting with the children at the St.

Henry’s Parish School where students up to

10 | JNANARJANA

the 10 th grade were taught. For the first

four days, we were assigned to supervise

and clarify the boarding children’s doubts.

The Headmistress of the school was the

Superior of the Convent, which housed four

Sisters who also taught different subjects

at the school. The Headmistress gave us

the opportunity to conduct Viva exams of

Catholic and Moral Values for the Class IX

and Class X students. It was a rewarding

experience to learn about the children’s

thoughts on God, love, ambition, human

values, and even sensitive topics like

suicide, abortion, and pornography. We

were able to see how other denominations

work to instill moral values, and how

Catholic students sometimes lacked this

depth.

Understanding Mizo Culture: A Book of

Traditions

1. Historical Context of Mizoram

Anyone who enters a Mizo community

for the first time may feel that they are

not very welcoming. To understand this,

it is essential to know the background of

Mizoram. The Mizo people once fought

against the Indian Army during the Mizo

National Front War, as they sought a

separate nation. Due to the hilly terrain, the

Mizos were almost undefeatable, but the

violence they endured from the army left

deep scars. This history has contributed to

their wariness of outsiders.

2. Harmony as the Heart of Mizo Culture

In Vairengte, which is a border town, there

were major border conflicts between

Mizoram and Assam just a few years ago.

These tensions led to several riots. However,

the situation is now peaceful. The nearby

town of Lailapur in Assam is a merchant

society and serves as the ‘market for all of

Mizoram.’ Despite this, people in Vairengte

are not very open to outsiders, but they

must interact with others for their survival.

We, however, were able to engage with

the locals easily by only due to the label

of ‘Brothers.’ A unique aspect of Mizoram,

compared to other North-eastern states,

is the ‘we-feeling.’ Although Mizoram is

home to several tribes like the Mizo, Khasi,

Kuki, etc., all these groups prefer to be

called ‘Mizo,’ which fosters a strong sense

of unity. This harmony has even allowed

them to welcome Manipuri migrants.

3. Influence of Forest Traditions in Mizo

Culture

The rapid changes seen in Northeast India

have occurred in just a few decades.

Missionaries played a significant role in

transforming the region from a forestdwelling

society to its current state.

However, their early living patterns are

still reflected in modern-day life. Mizos

traditionally relied on their surrounding

environment to meet their needs, and

they did not worry much about tomorrow.

This culture persists today, with people

spending their income immediately on

material things and lavish lifestyles. Mizos

are emotional and tend to react strongly to

small issues - laughing easily and getting

anger over small issues.

4. Equal Gender Roles in Mizo Culture

In Mizoram, boys and girls are taught

together in schools; there are no separate

institutions for each gender. Women are

not considered inferior; in fact, both men

and women play important roles in society.

Generally, men work outside the home

or in service-oriented jobs, while women

manage the household and sometimes

engage themselves in commercial


11

activities, such as shop keeping or selling

forest products in markets. There is no

social discrimination, and women are

free to take part in any activity that they

choose.

5. Social Evils in Mizo Culture

a. Drugs: In Mizoram we could not see an

instance were a parent or guardian say ‘no’

to their child’s wrong actions. Even most

of the children are looked after by their

grandparents. These children lack proper

moral guidance which lead them to get

addicted to drugs from their childhood.

The cold climate also fosters a culture of

smoking, which children often adopt from

their parents. The illegal supply of drugs

from Myanmar has caused many young

people to waste their future.

b. Sex and Family Relations: Mizoram has

a low rate of rape and other social evils

but is the leading state in HIV. People here

are taught to maintain good relationships

between men and women from a young

age. However, they are often influenced

by superficial traits such as appearance

or playful interactions, which can lead

to pre-marital sexual relationships. After

reaching adulthood, they typically get

married, and parents do not interfere in

their children’s decisions. However, when

couples feel the need for divorce, they act

accordingly. In the town where we lived,

one of our teachers told us, “If you look at

every house, you’ll find a young widow in

each one,” - a result of weak relationship

bonds among the younger generation. The

self-sufficiency of both men and women

has also contributed to the lack of worry

after divorce.

the church daily for rosary prayers, they

were often distracted by personal matters,

such as women focusing on their children’s

hair or clothes, or children playing games

on their phones next to their parents during

the Benediction of Holy Eucharist. While we

didn’t compare Mizoram to the context of

Kerala, we did feel that the deeper sense of

reverence for God was somewhat lacking.

However, the Khasi people, who are

poorer, exhibited a stronger faith. We also

participated in Holy Mass in village homes,

where we could clearly see a genuine and

affectionate devotion to God.

Engaging with the Kuki and Khasi in

Saipum

1. Life in a Kuki Village

Our true mission experience was

in Saipum, which is around 48 kms from

Vairengte. Due to the Manipur riots, Mizoram

welcomed many people from the Kuki tribe,

offering them a safe home. Currently, 30

families live in Saipum. Fr. Gabriel supports

these families and appointed a teacher

for about 40 students (from nursery to

class 8). These families live in temporary

bamboo huts near the curves of the roads.

They depend on forest products, such as

forest rice and leaves. Due to their difficult

situation, even the small children are

forced to travel long distances to collect

water and gather firewood.

2. A Teacher with a Passion

The person who guided us during

Christian Faith and Its Influence

Mizoram is a predominantly

Christian state, with Catholics, Protestants,

Presbyterians, Baptists, etc. Only 12%

of the population are Catholics, with

other churches having a much stronger

presence. In Vairengte, we noticed a weak

faith among the economically superior Mizo

people. Although many people attended

12 | JNANARJANA

our stay in Saipum was Paul Miky Pajat,

a 23-year-old active youth of our parish.

While he was pursuing his degree in

Shillong, the Covid-19 pandemic forced

him to stop his studies and take care of

his household, relying on income from

the forest. Later, he was appointed by Fr.

Gabriel as the teacher for the Manipuri

students. His dedication brought about

significant educational changes in the

village. He teaches the students for a

salary of Rs. 10,000, of which Rs. 1,000 goes

towards room rent (near a Khasi village).

He also spends a lot of his own money to

help the Kuki families to meet their basic

needs. He dedicates a lot of time to both

the villagers, and everyone appreciates

his presence. For us, Mr. Paul was not only

the headmaster during our visit but also

the tourist guide, cook, and many more.

3. Learning with Kuki Students

Despite living a relatively satisfied

life in Manipur, most of the families there

are poor now. We arrived in Saipum with a

box of used clothes for the children of the

Kuki school. As we distributed the clothes,

the children’s excitement and even

small fights for attractive dresses and

resulting sadness were touching. Though

they have ran from the rebellions, many

of them, even the young children, had

witnessed brutal violence in their native

land. One of the students had witnessed

her brother being burned alive during

the conflict. Fr. Gabriel’s mission was to

help these children and their families to

regain their mental strength and provide

basic education to secure a better future.

Three Kuki students from class IX and X

were studying in the parish school in

Vairengte under Fr. Gabriel’s sponsorship.

The classroom was a small

temporary bamboo hut where around 40

children from nursery to class VIII studied.

The classroom was situated between two

houses, so the smoke from the kitchen

created a breathing issue for us, but it

didn’t seem to bother the children. We

were amazed by Mr. Paul’s commitment. He

taught all the classes and engaged each

class with different activities. Even the

nursery children were able to understand

and speak some English, which surprised

us and helped us to teach them English

grammar and Maths. One of the happiest

moments was when we played throw

ball with the children. Both boys and girls

from all the classes, along with Mr. Paul,

participated.

The greatest moral lesson we

learned from the children was their

generosity. If we ask them for something,

they would eagerly offer it to us, and if we

gave them something, they would accept

it without hesitation. Fr. Gabriel had

specifically asked us to teach the Manipuri

students to recite the rosary. Every evening,

we gathered the children for a small class

session, starting with an English rosary. We

leave them after attainting Holy Eucharist

in the same classroom and after witnessing

to a Baptism of a Manipuri woman. Overall,

we saw people with innocent souls, who,

despite their pain, greeted us with smiles,

invited us into their homes, and expressed

gratitude for teaching their children.

On our last day in Saipum, Mr. Paul


13

took us to the Turin Dam, near Saipum. We

spent the day fishing and in the evening,

he took us to visit the Turin Dam Power

House.

4. Life in a Khasi Village

Upon our arrival in Saipum, we first

placed our luggage in the room where Mr.

Paul lives. It is a small basement room in

the renter’s house. We three slept there,

cooked, and Paul even provided free

tuition to around 10-15 small children from

the village. The toilet was located outside

the room, in the midst of a betel plantation.

It had four aluminium sheet walls and a

simple closet. If you had good balance,

using the toilet was manageable.

The Khasi village consists of about

10 houses, all in a row on both sides of the

road. The families are all just above the

poverty line, loving, caring, fair looking and

innocent people. They welcomed us with

betel leaves, which is a traditional gesture.

They belong to the Presbyterian Church.

The village faces a shortage of water, so to

bath or collect water, we had to climb down

into the valley and use a small stream. The

most heart-warming aspect of the Khasi

village was their sense of community.

There were no strict boundaries between

families; everyone interacted as one big

family. It was difficult to distinguish who

belonged to which house, as they helped

each other in every need. We became

part of this extended family through the

children who came for tuition. When we

were leaving the village, everyone came

out of their homes to express their gratitude

with the words “Khublei” - Thank you. The

children, who had rushed to us and cried

during our departure, left a heart-breaking

memory.

Back to Guwahati: A Sorrowful Farewell

After the conclusion of the month of

rosary with the Holy Mass and the blessing

of the Grotto on 31 st October, we said

goodbyes to the people of Vairengte. On

1st November, we joined our companions

at the Silchar Bishop’s House. From there,

at 7:00 pm, we began our bus journey

back to Guwahati. While waiting at the

bus stand, we met two young Malayalee

BSF officers. We had a great conversation

with them, and they kindly brought us

water and snacks while we waited for the

bus to start. The next day, at 6:00 pm, we

reached Guwahati. Our journey back was

as eventful as our journey towards Aizwal,

full of blocks and delays.

Tripura is one of the third smallest

states in India, bordered by Assam and

Mizoram, with its international boundary

connecting Bangladesh. It is also part of

the ‘Seven Sisters’ states located along

India’s North-Eastern border. Agartala

serves as the capital of Tripura, with nearly

half of the state covered by forests. The

major cities in the state include Badarghat,

Agartala, Kumaraghat, Pilak, and Udaipur.

The primary crops cultivated in Tripura are

THROUGH THE HEART OF

TRIPURA:

A TRANSFORMATIVE

MISSION

EXPERIENCE

Bro. Royal Pezhumparambil

Bro. Noel Uthirakulam

rice, wheat, tea, potatoes, oilseeds, cotton,

and rubber. The state is divided into eight

districts.

A Journey beyond Boundaries

On 13 th October, we began our

mission experience, travelling from

Guwahati to Telaimura, a journey that took

30 hours. Our mission place in Tripura was

a place called Baijalbari. Travelling by bus

from Guwahati to Tripura was an adventure,

but the challenges we encountered


15

made the journey truly unforgettable. The

primary difficulty was the narrow winding

roads, which were treacherous in certain

areas, particularly near the Tripura-Assam

border. The roads wind through forests

and hills, making the journey physically

uncomfortable and mentally draining.

After reaching in Telimura, Fr. Merkush

SDB took us to Baijalbari. The journey to

Teliamura was extremely challenging due

to the poor condition of the roads. Despite

being a National Highway (NH6), the road

appeared more like a local, unpaved path,

with hardly any proper infrastructure. For

our travel to other locations, we relied on

local vehicles, such as jeeps and autorickshaws.

We stayed with two Don Bosco

Fathers, Fr. Paul and Fr. Merkush, who run

a school which is up to 12 th grade. They

also have a parish, St. John Paul Parish, in

Baijalbari. These Salesian Fathers belong

to the Shillong Province. From there, we

moved to Baromaidan to visit a convent

of the Khristu Dasi Sisters (SKD). There

were 5 Sisters and 7 Candidates. Then, we

travelled to Murobari, where we stayed with

a Catholic family in a large house. Although

we were staying in Murobari, we visited

Don Bosco School in Pramod Nagar and

explored a village called Rubberbagan.

On 2 nd November, we began our

return journey to Guwahati, which was

equally arduous. The same road-related

difficulties persisted. At one point during the

trip, the bus broke down in Ambassa, and

we were stranded for nearly six hours while

waiting for it to be repaired. Surprisingly,

the locals seemed unbothered by the

delay, displaying no urgency to reach their

destination, even if the repairs took longer.

The bus ride from Tripura to Guwahati

typically takes 27–30 hours, but under

such challenging circumstances, it felt

significantly longer and more exhausting.

Sharing Faith and Traditions: A

Memorable Visit to the Villages of

Tripura

During our mission experience, we

visited villages under the guidance of the

SKD Sisters. We stayed with them and had

the privilege of visiting nearly 40 houses

across the villages. Those days were some

of the most memorable moments in our

lives. The people we met were incredibly

loving and caring. We participated in

the rosary with the entire community

actively joining in. It took nearly an hour to

complete the prayer. At the end, we shared

a short message about love. Since we had

limited knowledge of their language, we

communicated in English, and one lady

kindly translated it into Kokborrok.

Afterward, the villagers joyfully

served food for all of us. As soon as the

meal was brought to us, we were gently

interrupted by the people, asking us to

pray before eating. Once the prayer was

recited, we began our meal. Following the

meal, the locals offered us betel leaves,

which was a customary practice. At first,

we declined, but they explained that it

was their tradition and a way of honouring

guests. Respecting their customs, we

accepted and joined them. Later, we

concluded the visit with a thanksgiving

prayer.

Experiencing the Unique Culture and

Unity of Tripura

The culture of Tripura is unique and

distinct. The state is home to around 19

tribes, many of whom still prefer to live

in the forests. During our stay, we lived

with the Debberma people, whose native

language is Kokborok. However, each of

the 19 tribes has its own language, resulting

in a diverse linguistic landscape. Despite

their differences, the tribes maintain

friendly relationships and harmonious

coexistence.

The people of Tripura welcomed us

warmly, treating us with love and respect.

Their primary occupation is rubber tapping,

while the major crops cultivated include

rice, wheat, tea, mesta, potatoes, oil seeds,

16 | JNANARJANA

and cotton. Although they engage in

various forms of work, education is not a

priority for them, and the region remains

underdeveloped. For instance, houses

are typically made of bamboo, roads

are poorly constructed, and access to

electricity is limited.

The food culture in Tripura is distinct.

People generally eat only twice a day, and

all members of the community, from the

youngest to the oldest, sit on the floor to

share their meals. We had the opportunity

to experience a variety of dishes prepared

by the tribes. Rice, accompanied by daal,

is the staple food for everyone, regardless

of their social status. During our visit, we

also enjoyed pork, chicken, and fish on

different occasions.

The people of Tripura live with a

strong sense of mutual support, relying

on what they have for the day without

storing anything for the future. They are

exceptionally open and inclusive, without

imposing boundaries or discrimination.

Remarkably, there is no distinction between

genders in their villages, reflecting their

egalitarian values.

Faith and Devotion: The Christian Spirit

of Tripura

Christianity is one of the major

religions in Tripura, with several

denominations present in the state,

including the Baptist Church, the

Presbyterian Church of India, and the

Roman Catholic Church. Additionally,

there are numerous churches of the

Believers’ Church, Assembly of God, and

other Christian groups. The first Roman

Catholic parish in Tripura was established

in Mariam Nagar in 1939. The people in this

area are very active in church activities,

and various organizations have been

formed to promote different aspects of

the Christian faith.

We had the privilege of participating

in one such organization focused on

promoting Bible studies. The way the

community respects and interprets the

gospel is truly inspiring. It’s rare to see

such devotion to the gospel among lay

people elsewhere. We also attended a

prayer service in a nearby house, where

we witnessed the deep faith of the people.

It was remarkable to see small children

memorizing and reciting the rosary by

heart, showing their passion for their faith.

One of the most striking aspects of their

prayer is their singing. Every member of the

community actively participates, singing

with incredible passion and devotion. The

people of Tripura have a deep respect for

priests and religious, and they are growing

in their faith each day. Their devotion and

enthusiasm are truly inspiring.

Mission Challenges: Adapting to New


17

Cultures and Unforeseen Obstacles

One of the major challenges we

faced during our mission experience was

the language barrier. Not knowing the

local language made our communication

and understanding quite difficult. Since we

were unfamiliar with their language, the

locals spent time with us, trying to teach us

some words and phrases. We managed to

learn a few words, but it was still a struggle

to fully grasp the language.

Another challenge was the food

culture. The locals traditionally eat boiled

bamboo shoots, boiled fish, pork, and other

uncommon varieties of food. While these

are part of their natural and traditional

diet, it was quite difficult for us to accept

and adapt to these food practices.

The return journey from Tripura

to Guwahati also presented numerous

challenges. Travelling by bus under such

conditions was a true test of patience,

resilience, and adaptability. While

the journey passed through stunning

landscapes, the poor road conditions,

weather issues, delays, overcrowding,

and lack of comfort made the experience

incredibly exhausting. It demanded not

just physical endurance but also mental

flexibility to handle the unexpected

obstacles along the way.

Another challenge we encountered

was the hostile attitude of some Hindu

extremists toward other religions. Our

bus was stopped by a group of people

who began questioning the religion and

nationality of the travellers. They asked

us about our faith and where we were

from. When the man sitting behind us

revealed that he was a Bangladeshi, the

group attacked him brutally. This incident

highlighted the deep-rooted intolerance

in the area.

Learning from the Faith and Kindness of

Tripura’s People

Some of the admirable qualities

we can and should embrace in our own

lives are their strong relationships with

others, their simple faith, and their love

and acceptance of everyone. The sense of

community they nurture is truly a ‘mustexperience’

phenomenon; they maintain

deep connections with everyone in their

community, and during the times of crisis,

they stand firm together to overcome

challenges.

Their prayerful mind-set is reflected

even in their smallest daily actions, such

as drinking water or making visitations.

Additionally, their warmth and hospitality

are innate values that stand out. We had

the privilege of experiencing this directly

when we visited their villages, where their

openness and kindness were evident in

every interaction.

18 | JNANARJANA


19

20 | JNANARJANA

Cultural

Tapestry:

Understanding

Assam through

Missionary Eyes

Bro. Aakash Siyon

Bro. Cibin Nadackal

During the orientation classes that lasted

for three days, each one of us was

eager to know where we had been placed.

This curiosity ended when the Brothers

were allotted their respective places. On

the second day of our orientation class,

Fr. Libin, who was in charge, told us that a

place in Assam had already been arranged

for us. Therefore, while other Brothers were

sent to different states, we remained in

Assam. At the end of the third day, when

everyone was getting ready to head to

their allotted places, we were informed that

our place had been changed due to some

inconvenience. So we were shifted to a

new place called Thunkubari in the Chirang

district, in the Diocese of Bongaigaon in

Assam.

We arrived at New Bongaigaon

Railway Station on 13 th October evening,

where Fathers from the parish came to

pick us up. Thunkubari is a remote place in

the Chirang district of Assam. We stayed at

Assisi Bhavan, an Ashram of the Capuchin

Fathers, close to a parish church and a high

school under the diocese of Bongaigaon.

Near our parish, there was a convent of

Vincentian Sisters named Vincent Bhavan,

consisting of three Sisters and about

eleven hostellers located less than a

kilometer away. They assisted in the parish

and worked as teaching staff in the school.

In our community, there were four of us,

including Fr. Biju Adakkapara OFM Cap, the

superior of the house and the manager of

the school, and Dn. Resto Shylla OFM Cap,

hailing from Meghalaya.

Exploring Assam: Immersive Experiences

and Cultural Encounters

The North-East has many

opportunities for missionaries. It has more

than 200 tribes, each with its own language

and dialect. The North-Eastern Catholic

faith is relatively young. The dioceses in the

North-East do not have a history beyond


21

T h e h a n d - w o v e n s c a r f

t r a d i t i o n a l l y

m a d e

b y t h e B o d o t r i b e i s

c a l l e d t h e A r o n a i . I t

i s a l o n g , b r o a d s c a r f

t h a t i s o f t e n w o r n

a r o u n d t h e n e c k , e s -

p e c i a l l y d u r i n g w i n -

t e r o r c u l t u r a l o c c a -

s i o n s . T h e A r o n a i i s a

s i g n i f i c a n t

c u l t u r a l

i t e m a n d i s a l s o u s e d

t o f e l i c i t a t e p e o p l e a s

a m a r k o f h o n o u r .

100 years. The Diocese of Bongaigaon was

established in the year 2000 and celebrates

its Silver Jubilee this year (2025).

We stayed in the Ashram for about

three weeks. In the first week, we had

various experiences in the school and the

parish. The parish has seven sub-stations

and about 215 families. People usually

come to the church only on Sundays. We

were welcomed in the parish on the first

Sunday after our arrival. We were gifted

their tribal Aronai and made our first visit

to the village churches. We also had the

opportunity to teach and interact with

the students of St. Francis Assisi School,

run by the Capuchin Fathers. The school

conducted an inter-school football match

for which we prepared the football court.

In the second week, we began our

journey into the village life. The village

consists of three tribes: Bodo, Santhal,

and Adivasis. We were accompanied by

Sr. Jaisy SCV, who was in charge of parish

ministries and village visits. On the first day,

we visited the houses of the Bodo tribe.

Since the distance between houses was

considerable, we were fortunate to have a

bike provided by the Parish Priest. Entering

each house, we spent time listening to the

villagers, then praying, followed by having

a small snack. We consider this a valuable

time for our intercultural understanding.

We also had the opportunity to

experience the variety of dishes prepared

by the tribes. Generally, rice is the main

course of food along with daal. This is the

common food they prepare for people from

the lowest to the highest. We also had pork,

chicken, rabbit, and turkey hen on different

occasions of visiting them. Once, we were

invited for lunch by a family celebrating their

child’s baptism. While the food was served,

there was a particular curry prepared

with some kind of leaves that we did not

felt tasty. Later on, while eating the food,

we came to know that it contained some

22 | JNANARJANA

CONTEXTUAL PHILOSOPHY PROJECT | 23

24 | JNANARJANA

very small fish, the size of a fingernail. We

felt we were eating something expensive

and precious when we were told that this

particular fish costs around ₹100 per gram

as it was not easy to catch them. The food

culture we experienced there was entirely

different from what we had in Kerala.

Cultural Mosaic: Traditions and Social

Dynamics of Assam’s Tribes

The Bodo tribe is one of the

prominent tribes in Assam with an

autonomous council consisting of five

districts: Kokrajhar, Chirang, Baksa,

Udalguri and Goalpara. It is called the

Bodoland Territorial Region (BTR). Their

official language is Bodo, which is officially

recognized. They prefer speaking their own

language over any other. The easiest way

to recognize each tribe is by their dressing

patterns, and this is true for the Bodos.

They have their own hand-woven outfits

with unique designs. Although men do not

have a traditional dress code, the women

have their Dokhona, a one-piece garment,

typically around 3.8 meters long and 1.5

meters wide, with thick borders along the

chest and legs. It is an important symbol

of their cultural identity.

In terms of culture and customs,

the Bodos are generally very welcoming

and generous who would do anything for

their tribe. In May 1996, there was a severe

conflict between the Bodo and Santhal

tribes, resulting in significant bloodshed

and the displacement of approximately

2 lakhs people. Fortunately, the situation

today is much more peaceful. Traditionally,

the Bodos engage themselves in farming,

especially in cultivating paddy. The

cultivation of paddy has several traditional

beliefs associated with it.

The Santhals and Adivasis are

similar tribes, apart from certain cultural

practices. They are mostly migrant tribes,

coming mainly from Jharkhand, Orissa, and

Chhattisgarh. The Santhals have their own

dressing style. The women wear Parthan, a

skirt-like garment worn with a blouse and

often adorned with intricate embroidery

and traditional jewellery. The Adivasis

have the common dressing pattern of the

north Indians. The Santhals have a unique

style of greeting people. When someone

visits them, they usually bow down and

touch the feet of the visitors. They do this

among themselves as well, especially the

children to the elder ones. Both Santhals

and Adivasis usually speak Assamese or

Hindi, even though they have their own

tribal language.

The people living here place great

importance on education. The children

are very interested and talented in sports

and other extracurricular activities. They

work hard to earn a living. However, after

cultivating enough for a year, they do

not seek additional work but rely on their

stock. One social issue we identified is the

irregular situation in families, especially in

marriage. Many prefer living together over

getting married. At a young age, people

start living together, which causes further

social problems for the child. Another

serious social issue to be addressed is the

use of alcohol and drugs, which brings

about changes in the normal lifestyle of

the youngsters and poses a significant

challenge to society. However, what makes

us happy is that the priests, nuns, and even

the laity have done great work in helping

children to overcome addictions.

Nurturing Faith: The Role of Christianity

in Assam’s Spiritual and Social

Transformation

As mentioned earlier, the Christian

faith in Assam is young. They have a

simple but profound faith. However, they

come to the church only on Sundays

and immediately leave for their station

churches for the prayer service. In the

early days, when there were only a few

missionaries, they had Holy Mass only

once a month. Currently, they follow the

same mentality towards daily Mass. We

understood their strong faith through a

particular experience. During one of our


25

visits, we were offered a glass of water in

a home. We were about to drink when Sr.

Jaisy gestured to make a prayer before

drinking. So even before drinking a glass

of water, they thank God for what they

have. The missionaries working here

receive great respect from the locals for

their deeds. Besides Catholics, there are

also other denominations like the Baptist

Church, Presbyterians, Protestants, and the

Pentecost Church.

The missionaries working here have

contributed significantly to the Northeast

since their arrival. Through their activities,

there was a notable change in the lifestyle

of the people, especially in the educational,

medical, and cultural fields. It was due to

the missionaries that the Northeast began

to develop educational schemes. Assam

has also witnessed the incredible works

of these dedicated missionaries. It was

the Catholic nuns who started setting up

dispensaries and hospitals with limited

facilities, which later grew into larger ones.

They also helped people realize their moral

dignity and the importance of considering

‘the other’.

Endurance and Faith: Overcoming

Obstacles in Missionary Efforts

One of the major challenges we

faced was the lack of competence in

their local language. People are more

welcoming to those who can communicate

efficiently in their local language. Another

challenge was the threat to our Christian

institutions. The leading party there is BJP,

and Hinduism has significant influence,

especially in governmental positions. The

extremist groups protested against the

use of cassocks and religious dresses,

arguing that they should not be allowed

in the educational institutions. They also

protested to remove religious statues and

secularize the institutions. Recently, the

consumption of beef was also forbidden.

The Catholic Church, along with the

missionaries, faces many troubles and

challenges. Despite these challenges, the

Christian community here has strong

faith.

The lives of the people have also

brought a great change in our lives. Some

of the qualities we loved to embrace were

their welcoming mentality, simple faith,

finding satisfaction in what they have,

sacrificing themselves for others, and

their respect and gratitude towards the

Church and its members. They are people

who live in the present, not worrying

about tomorrow. We believe that all these

attitudes we experienced have touched

our hearts, making us more aware of the

blessings we receive daily.

Conclusion

Our time in Assam had been an

enlightening journey filled with intercultural

exchanges, challenges, and profound

leanings. The simple yet profound faith of

the local communities, their welcoming

nature, and their dedication to education

and cultural preservation has left a lasting

impact on us. Despite facing significant

challenges, including language barriers

and societal pressures, the resilience and

strong faith of the Christian community

have been truly inspiring. The missionaries

through their relentless efforts in education,

healthcare, and spiritual guidance have

significantly contributed to the betterment

of the region. This experience has not

only broadened our understanding of

diverse cultures but also deepened our

appreciation for the blessings we receive

daily. The values and lessons learned will

undoubtedly shape our future endeavours

and enrich our lives in countless ways.

THROUGH

THE HILLS OF

A Journey of

Faith,

Friendship,

and

Surprising

Experiences

UMKIANG

Bro. Delson Kalarpara

Bro. Jibith Kaniyammattel

Bro. Sijo Chittettuthadathil

Bro. Sibin Mannamparambil

We, four Brothers, had the opportunity

to stay in the village of Umkiang,

located in the state of Meghalaya. We

were under the guidance of the Holy Cross

Fathers of the North Eastern Province,

with the support of the SABS Sisters of the

Dimapur Province.

A Challenging but Memorable Trip

Travelling is often seen as an

exciting experience, but for us, the journey

to Umkiang proved to be a bit challenging.

We set out from Guwahati at 6:30 pm,

embarking on an unknown route. The

initial part of the road was smooth, and

we settled in for what we thought would

be a quiet journey. However, as night fell,

the road conditions began to change. We

were shaken awake as our bus suddenly

jumped into a deep pit, and journey was

turned into an off-road adventure. The

driver skilfully steered through difficult

road, and by midnight, we stopped at a

roadside shop to have supper which we

didn’t expect at 12.00 am. Getting down, we

realized that the road was in much worse

condition than we had imagined.

At 4 am, the bus suddenly came to

a stop. We initially thought it was another

roadblock, but the conductor called out

‘Umkiang’ and we got off from the bus into

an unknown place. Although the journey

was supposed to take around 6 to 7 hours,

it ended up in a full 10 hours. The return

journey proved even more challenging,

taking nearly 20 hours. Despite the

difficulties, we were grateful for the

experience and for the guidance of God

that helped us along the way.

A Glimpse into the Life of Service and

Prayer

Though we didn’t have the chance

for a full mission experience, we were

involved in small tasks that gave us a taste

of the life of the missionaries there. We

helped out in the garden and participated

in cooking in the house where we stayed

for 20 days.

One day, we joined the local


27

community for praying the rosary. The

people were deeply concentrating in

their prayer, and the prayer took almost

an hour. One of our Brothers gave a short

message about love, which was translated

from English to Khasi by a local woman.

After the prayer, we celebrated a child’s

birthday, and they asked one of us to bless

the cake. Their tradition required a prayer

before eating. We observed and deeply

convinced in their respect for their customs.

We joined them for the meal which was a

traditional food prepared with rice. At the

end, the community offered us betel leaves

as a token of respect. Although we were

hesitant at first, we accepted it, as they

described it as their way of welcoming the

guests.

Another memorable experience

was when we accompanied the priests

to perform a baptism and administer the

sacrament of the anointing of the sick

to a person nearing death. During the

ceremony, the priest suddenly felt dizzy

and collapsed. Suddenly the catechist took

the holy water, sprinkled it on the priest,

and began to pray ‘Our Father’ and ‘Hail

Mary’ in their local language. When the

priest became conscious, we continued

the sacrament, and the family showed

us deep respect, even though we were

unfamiliar with their language and culture.

Embracing the Rich Heritage of the Khasi

Tribe

The people of Meghalaya belong to

three major tribes: Khasi, Garo, and Jaintia.

During our stay, we were with the Khasi

tribe who are well known for their warmth

and hospitality. They speak Khasi as their

primary language but everyone there is

very fluent in English, which made our

communication easier.

The Khasi culture is unique in many

ways, particularly their matrilineal system.

In their society, the inheritance passes

through the youngest daughter who is

known as the Kadu. Women hold primary

authority in the household as well. In

contrast, men seem to be less active in

daily chores and often spend their time

idly. Agriculture is a major part of their life.

Arecanut and betel leaves are the primary

crops.

The community lives on mutual

support. People live day by day with the

sharing of their resources freely without

any concern for the future. Gender roles

are not fixed in the community. They share

tasks without discrimination. The common

people, regardless of their age and sex,

bathe together in the river. Though such

practices might seem unusual in other

parts of India and especially in Kerala

culture, in Umkiang, it is simply part of their

daily life.

Family life typically involves at least 3

to 5 children per household and education

is highly valued. Most children attend school

and the people are well aware of the role

of education in their social circumstances.

However, social challenges like excessive

alcohol consumption, drug abuse, and

early sexual relationships are also present.

However, the influence of the missionaries

has started to shift the attitudes, and a

growing number of families are focusing

on raising their children with strong moral

values.

The Heart of the Community

The people of Umkiang exhibit a

profound commitment to their Christian

faith. The various church organizations

in the village work to deepen their

understanding of the Bible and promote

spiritual growth. We had the privilege of

participating in one of these organizations,

and it was inspiring to see how seriously

they consider their faith. The lay people’s

devotion to the Gospel is remarkable and

their participation in prayer services, even

in their homes, is a testament to their

spiritual commitment.

One of the most striking aspects of

their faith is their passion for singing during

prayers. The entire community sings with

such energy and devotion which we lack

28 | JNANARJANA

in our present culture. On Sundays, the

church is filled with children and parents,

and everyone is actively involved in the

Holy Mass. Their reverence for priests and

religious was evident in their gesture of

coming together to pray for the priest

who was ill. Before drinking water or eating

something, they say a short prayer to

thank God for the blessings which is really

a matter of inspiration for us.

Transforming a Community

The missionaries who arrived in

Umkiang around the year 2000 have had a

profound impact on the development of the

community. They started by establishing

an elementary school for the local children,

followed by a boarding facility for both

boys and girls. This educational initiatives

played a crucial role in the cultural and

social development of that area. As the

time passes by, small businesses and

infrastructure began to emerge in that

small village and transformed Umkiang

into a flourishing village. The missionaries

also created organizations that helped to

deepen the community’s understanding of

their faith and Christian teachings. What

we experienced was the influence of the

Holy Cross Fathers working there.

Lessons of Resilience and a Helping Hand

One of the biggest challenges

we faced during our stay was the

language barrier. Without knowing the

local language, it was difficult to truly

communicate and understand the people.

However, we did manage to learn a few

words in Khasi, which helped us to have a

better acceptance in that community.

Another challenge came when our

train back to Guwahati was unexpectedly

cancelled. We were lost at Badarpur

railway station with no clear plan as it

was an unknown place for us. Badarpur

is the part of Assam where the people

speak only Assamis and it was also far

away from Umkiang, the place where we

stayed. So there was no chance to return

to Umkiang. But we called the Holy Cross

Fathers who had hosted us. They informed

us about a nearby church. With no specific

directions, we set off to find it. What we

knew was just the name of that Catholic

Church. We arrived at the church but

the priest was away for his holydays. We

thought of being lost again. But by God’s

grace, we met the catechist. We informed

him that we are Brothers from the Holy

Cross Congregation. Then the catechist

warmly welcomed us, provided us food,

and helped us to arrange bus tickets to

Guwahati. This experience was a real

testament to the kindness and hospitality

of the people with whom we never had a

contact before.

Lessons from the People of Umkiang

There are many valuable lessons

we learned from the people of Umkiang.

One of the most admirable qualities is

their strong sense of community. They

support one another in times of need and

share everything they have. Their simple

and unwavering faith in God is another

inspiring quality. They pray regularly, even

before drinking a small sip of water, with

complete trust that God will listen to their

prayers. Their honesty and openness are

also noteworthy. We can learn a great

deal from their straightforwardness and

kindness. We said that they are honest

because no deal of theft was found in

that village. Even if they take something

of others, it will be done only with the

permission of the owner. These qualities

make them an exceptional example of how

to live a life cantered on faith, compassion,

and community.

These 20 days were really a

memorable one with a lot of insights and

inspiration. It was a transforming and

mind-blowing experience. Thanks to God…..


30 | JNANARJANA

Immersive Mission

Experience in

Serchhip,

Mizoram:

A Journey of Faith

and Service

Bro. Jerin Kurumbanal

Bro. Nirmal Vakkattilputhenpurayil

We had our mission experience in

Serchhip, Mizoram. Mizoram is known

as the land of the Highlanders. This land

has 11 districts, and we went to the district

of Serchhip. This district is 1421 sq. km

in area with more than 64 thousand in

population. Serchhip is divided into two

parts: Serchhip and New Serchhip. Serchhip

is the place where the market, village, etc.,

were situated, whereas New Serchhip is

the center of governmental institutions.

Between these two places, there is a

catholic church, government and private

schools, public playgrounds, etc.

The place where we stayed is

under the diocese of Aizwal, which is

also the capital of Mizoram. Rt. Rev. Bp.

Stephen Routhuan ga CSC is the bishop.

In Serchhip, we stayed in Our Lady of

Assumption Church, with Fr. Praveen

Fernandez, the parish priest and Bro.

Denzil, the regent Brother. The person who

guided us there was Cate John. Just close

to the parish church, there is a convent of

Ursuline Franciscan Sisters. Sr. Wilma Lobo

(superior), Sr. Benny Crasta, Sr. Savitha

D’Almeida, Sr. Aradhana Miranda, Sr. Silu K

A, Sr. Selila Ranita K, and Sr. Riskhembha

were the members of the convent that

belong to the Northeast Province. Another

convent is there in New Serchhip. There is a

school named All Saints School run by the

Sisters of St. Charles Borromeo, Northern

Province. There were only two Sisters in this

convent.

Travelling to Aizwal and to Serchhip

Our batch was divided into different

groups from Guwahati, Assam. From

there, on the 13 th October, we travelled

in different groups. From Guwahati we

travelled to Silchar, the southern end of

Assam. While travelling, we first entered

Meghalaya and again in Assam. To reach

Silichar from Guwahati, it took more than

20 hours by bus. From there, we moved to

Aizwal by noon. We reached there by 10

pm. In total it took 30 hours from Guwahati

to Aizwal.

On the next day, we went to Serchhip.

It took 5 hours to reach Serchhip. We

passed through the National Highway in

North East. But we felt it like an extreme offroad

ride with both fear and amusement

at the same time. A problem we faced was

not knowing where we had to get down to

reach the Catholic Church. With the help

of a family in the vehicle who knew Hindi,

we found our destination, Our Lady of

Assumption Church.

Our Experiences in Serchhip

We went to a school situated in

Chhiahtlang, 8-10 kilometres away from

Serchhip, and we taught the children for

a day. It was a good experience in a Mizo

school. The other ministry was attending

the rosary in the evenings since it was

the month of rosary. Along with rosary,

we tried to visit houses. During our day

time, we visited 8-10 houses. On some

days, like Saturday, every institution will be

closed, and there will be common work in

the church. The work includes gardening,

cleaning the church and other works related

to the church. Once we accompanied the

people for demolishing an old auditorium.

Many were there for this work, even the

elderly ones. They helped as much as they

could. We both accompanied Fr. Praveen

for plumbing, electrical works, etc., in the

church and in the school.

1. Culture

Like any other state, Mizoram has its

own language and culture. Their language

is Mizo, which is the name of their tribe as

well. Their dress code is an interesting one.

They are generally friendly towards all,

but if they do not like something, they will

show their dissatisfaction. Their tradition,

culture, belief, and moral values are

changing these days. The most affecting

social evil is alcoholism. They make alcohol

by themselves, using betel, lime, areca

nut. Most of them are addicted tobacco

and smocking. At the same time, it is the

culture of their land.

2. The Funeral Service

A funeral service that we attended

32 | JNANARJANA

in Mizoram was the intriguing event that

caught our notice. When someone passes

away, people come together for singing

and praying till the funeral is over. The

priest will visit for the concluding prayers

and blessings if the person is a Catholic.

If the individual is not a Catholic, their

religious leader visits and offers prayers

in accordance with their beliefs. The

burial song they all sing in Mizo is what

unites them together. There is a time

for condolences, prayer, and a photo

session before going to the cemetery.

Their cemetery is communal; whoever

passes away will be buried there. They

had a common graveyard for each Veng

(region/area).

Following the funeral service,

they assemble with their religious priest,

neighbours, and others in the deceased

person’s home for a condolence meeting.

In the past days, they stayed at home for

seven days after the burial. It is now just

three days away from burial. They get

together three times a day, beginning at

6:00 am, 2:00 pm, and then at 9:00 pm to

sing pray, and listen to the speeches from

friends, family, and other loved ones. They

sang the same song over and over for

twenty to thirty minutes.

3. Dress Code

Their dress code is an interesting

one. Men are dressed with the combination

of red, green, and yellow colour lines in a

black background shirt. For women, the

colour pattern is like a strip from neck to

the end of the dress. The same pattern is

in the hand, which seems like a ring. There

is a dress for women known as a Pawndum

or Puan. It is like a dothi, which is used for

their cultural programs, church activities,

etc. The traditional dress is worn in the

school as their school uniform once in a

week.

4. Agriculture

We stayed in a town area where

there are no agricultural works, but in

villages like Chhiahtlang, Thhiatlang, and

so on, there are agricultural areas of

ginger, oranges, pumpkin beans, etc.

5. Food

They take meals twice a day.

Usually they take food in the morning

between 7:30 and 8:30 before they go to

work or study. The next meal is the supper

between 5:30 and 6:30 in the evening. In

between they may take tea and snacks,

according to their need. There is a midday

meal in the government schools

and government-affiliated schools. For

students in government schools, the noon

food is obligatory.

6. Education

There is no business mentality

of education in Mizoram. There are not

many private educational institutions.

There is only one syllabus of the Mizoram

government. They hold the second highest

literacy rate in India, about 91%, just next to

Kerala (Kerala has a 94% literacy rate).

7. Moral and Family System

Their moral system is weak, but they

have a general sense of social concern.

Their family system also looks weak. The

number of children in a family may be 4, 5

or above, but the parents may be divorced.

So many children may be growing up

individually or with their father or mother.

8. Religious Belief

Their belief system was basically

animistic. They became Christians less

than 75 years ago. The conversions had

taken place during the English annexation

of those regions. The majority of Mizos are

Christians. Among them, a vast majority

goes to the Presbyterian sect. Catholics

are not many in number.

Their prayer is very interesting. From

the very little ones to elder ones, all recite

the prayers in a loud voice. For prayer,

all will use the text that is prescribed to

them. Children were taught prayers by

their parents or catechism teachers. In

Mizoram, there is a text for all the prayers,

songs, Mass, etc. They call the Bible Bible

Thianghlim. It means the Holy Bible.


33

Mizos are open-minded and

friendly towards the priests and religious

sisters. When we are sitting in the church

for Mass and someone passes in front of

us, they bow their heads and walk through

the other side by touching our feet. This is

somewhat the same as bowing in front of

a tabernacle.

Missionary Contributions

When we say that Mizoram

is a Christian state, it has various

denominations. The vast majority are

Presbyterians; then come Baptists,

Pentecostals, and Catholics. Catholicism

reached Chittagong in 1925. Fr. Boulay

CSC baptizing two infants is considered

to be the starting of Catholicism. In 1947,

the first church was aroused. The first two

prominent missionaries were Fr. George

Breen CSC and Bro. Gilbert CSC.

In Mizoram, the contributions of

the church towards the health sector

is appreciable. While other church

denominations had priority for deepening

the faith, the Catholics made them

educated. In Serchhip, where we stayed,

there are 7 schools and 1 hospital. The

hospital was started by Catholics but is

now undertaken by the government of

Mizoram. 3 schools are under the parish

and Ursuline Sisters; 2 are government

schools and 2 are of the Presbyterians.

Values for Mission

Fr. Paul Puthussery, the Holy Cross

Priest who took one orientation session for

us, before leaving Guwahati said 3 things:

1) be simple; 2) go with an open mind;

3) eat what is set before you. We went

by keeping these things in our mind. We

were welcomed within their hearts that

has been seen in their face. We could play

with the small children, cooperate and go

around with youngsters, and spend time

with elderly ones.

In Mizoram, we could understand

how an unknown person can become

a friend of others. They were living with

the minimum things, with an aesthetic

mentality. They arrange their things in

order in their houses. They are very humble

persons.

The Challenges

(1)Language: If we are able to communicate

in their language, they will cooperate

with us in full support. They will not

communicate with us even if they know

the English. They always prefer to use their

language. (2) Food: It was difficult at first.

Once we get acquainted with it, we will be

able to manage well. We had experiences

of tasting many food items of Mizos.

(3)Social Evils: If we say not to smoke or

not to drink, they will not do it at that time.

When we move, they will continue with

their habit.

MISSION

EXPLORATION

in Tripura:

A Jewel of Culture

and Tradition

Bro. Albin Vallonkunnel

Bro. Salbi Varikkaplamthadathil


35

Tripura is one of the three smallest states

in India, with the boundaries of the

state meeting Assam and Mizoram and the

international borders meeting Bangladesh.

Tripura is also included in the “seven sister”

states along the North-Eastern border of

India. Agartala is the capital of Tripura.

Half of Tripura is surrounded by forests. The

biggest cities of the state are Badarghat,

Agartala, Kumaraghat, Pilak, and Udaipur.

Major crops of the state are rice, wheat,

tea, mesta, potato, oil seeds, cotton and

rubber. There are 8 districts in Tripura.

We had our mission exposure in St.

Paul’s Catholic Church, Kumaraghat. This

place comes under the diocese of Agatala

and is taken cared by the Holy Cross

Fathers. The Fathers welcomed us with

love. There were also Sisters belonging to

Missionaries of Charity and the Fathima

Sisters. We worked there with the guidance

of the Holy Cross Fathers, Fr. Lourde and Fr.

Lancy.

A Travel with Memories

We started our journey on 13 th

October evening and reached Kumaraghat

the next day evening. We travelled on a

bus. Traveling by bus from Guwahati to

Tripura was certainly an adventure. The

elements of difficulty of the journey made

our experience an unforgettable one.

Narrow and winding roads were the main

problems in travel. The roads were hilly in

some areas, especially near the border

between Tripura and Assam. The roads

passed through forests and hills. It made

the journey both physically uncomfortable

and mentally draining.

Return journey was also affected

by the same trouble. The travel between

Tripura and Guwahati took 22 hours, but

we felt them much longer, especially under

difficult conditions.

Joining in Faith and Service

During the first days of our mission

experience, we went to 6 villages under

the guidance of the Holy Cross Fathers.

We used to stay with the Fathers in the

presbytery. We visited nearly 30 houses in

different villages. The villagers received us

with love and respect. We could understand

how much importance they give to priests

in their culture. We did our ministry with

MC Sisters in the last three days of our

exposure program. We visited the leprosy

colony and prayed rosary with them. Once

we helped the Sisters for digging the

tomb for a dead person. Spending time

with MC Sisters made us understand the

real sufferings of the leprosy people. They

shared their happiness and sorrows with

us.

Celebrating the Unique Culture

The culture of Tripura is quite

unique. There are around 19 tribes in

this state. They mostly live in the forests.

Kokborok and Bengali are the main

languages they speak. But the 19 different

tribes speak 19 different languages in their

villages. They keep friendly relations with

each other. There are many historical and

cultural places in this state. The Nilmahalbuilt

palace, Ujjwanta’s palace library, is

considered to be the most famous place.

Young Tripura women wear blouses

in place of risa. But on the occasion of

weddings, it is obligatory for them to

wear risa. Women in Tripura likes to wear

fashionable ornaments like beads and

coin strands around their necks. The male

complements wear rikutu for the side and

kamchwlwi borok for the upper part of the

body. Kubai is a type of shirt that men wear

with rikutu. They wear a headgear known

as a turban or pagri to protect them from

excessive heat.

Fish is a common element in the

food of the people, especially among the

tribals. As the North-East is blessed with

natural resources and water, small fish

are easily available in the streams around

the village. People make different dishes

with fish, like Godoke and Eggu. The tribals

cease from adding unnecessary spices

to their food. They say it disturbs the real

taste of the food.

36 | JNANARJANA

Christian Culture at the Heart of Tripura

The people whom we visited were

seen as giving importance to prayer

and fasting. Every movement of their life

begins with prayer. They give importance

to church and church activities. They share

their reflections with other people. Priests

and religious receive great respect from

the people.

The Darlong tribe is the first Catholic

tribe in Tripura. The major denominations

of Christianity present in the state are the

Baptists, the Presbyterian Church of India,

and the Roman Catholic Church. There

are also many churches of the Believers’

Church, Assembly of God, etc. The first

Roman Catholic parish in Tripura was

erected at Mariamnagar in 1939. They are

growing in their faith day by day.

The Triumph and Trials of the Mission

Missionaries gave many new

opportunities for the people. They started

rubber plantations in Tripura. Now rubber

cultivation has become the main source

of their livelihood. By beginning schools,

the children started to receive the light

of knowledge and the elders various job

opportunities. Through the presence of

the missionaries, the lifestyle of the people

had great change. Missionaries help many

youth to overcome their bad habits like

drugs and other social evils.

Problems caused by the Hindu

extremists (RSS), lack of transportation

facilities and drinking water facilities are

the main problems we faced in our mission

experience. Language is the great barrier

for our mission experience in Tripura. We

adjust with English. Another main problem

we faced was lack of toilet facilities.

Noble Values and Qualities

People of Tripura are welcoming

and lovable. They are interested in

prayer. People of every village keep their

premises clean and pay special attention

to the environment. Music and dance

are important parts of their lives. Tripura

is also famous for its wonderful and fine

handicrafts. They always keep a good

relationship with outsiders.

Being with the people in Tripura,

we had a lot of memorable and hearttouching

experiences. Through spending

time with them, we understand the

importance of the priest in the catholic

community. We could get good values

from them, like love, forgiveness, peace etc.

The bus journey from Tripura to Guwahati

was not just a mode of transport, rather

it was an experience that immersed us in

the beauty, culture, and life of North-East

India.

The Unseen Beauty of

Mizoram: Culture, Faith,

and the Mizo Spirit

Bro. Alphin Tharakunnel

Bro. Rohith Peedikamalayil

Mizoram, one of the North East states

of India, is known for its rich cultural

heritage, vibrant traditions, and unique

customs. The people of Mizoram, called the

Mizos, have a strong sense of community

and uphold their traditions with pride.

Music is integral to Mizo culture. Folk songs,

accompanied by traditional instruments

like the Gong and Drum, are commonly

performed during social gatherings and

celebrations. One of the most iconic

traditions of Mizoram is the Cheraw Dance

(Bamboo Dance), performed with bamboo

sticks. It is an intricate and rhythmic

dance where performers step between

the clapping bamboo poles, creating a

mesmerizing performance. This dance

is usually performed during festivals like

Chapchar Kut and Mim Kut. Mizos value

independence and responsibility. Children

are taught to be self-reliant from a young

age, and every family contributes to the

community’s well-being.

Awe and Wonder: The Distinct Experiences

of Kerala and Mizoram

Keralites take pride in saying

Kerala is “God’s own country.” It is known

for its natural beauty, abundant rivers,

seas, tourist attractions and excellent

educational facilities. When comparing

Kerala with other states, we have the

typical Mallu attitude that we have seen

it all. We began our journey with this same

mind-set, but what we encountered in the

Northeast, particularly in Mizoram, was

something entirely different - unexpected

38 | JNANARJANA

and deeply enriching.

Mizoram, the place we visited, left

an unforgettable impression on us. From

its unique geographical features to its

rich cultural traditions and their faith,

everything was a revelation. The journey

itself was unforgettable. Travelling by bus

from Assam to Mizoram was an adventure

lasting over 30 hours. The roads were so

rough that it felt like an off-road rally,

complete with drifts and without any extra

charges! Surprisingly, the locals seemed

unbothered by the condition of the

roads, carrying on with their lives without

complaints.

The Unforgettable Journey to Aizawl

The capital of Mizoram was like

stepping into a world beyond imagination.

A Mallu could never fully envision its charm.

Houses in Aizawl are built on the hilltops.

Unlike the homes in Kerala, there are no

high fences, gates or they are not curious

about displays of wealth. The houses

are modern, small and built close to one

another. All those show a deep sense of

simplicity.

Aizawl, the Capital, gave us yet

another unforgettable experience. We

spent a day at the Bishop’s House, and

early in the morning, we attended the Holy

Mass. It was then we learned ‘Kan Pa Vana

Mi’ meaning ‘Our Father in Heaven.’ It was

only during the breakfast we realized that

the Bishop himself had celebrated the

Holy Mass! His simplicity and humility were

truly striking. He spoke with us about many

aspects of Mizoram. His warm and downto-earth

mentality inspired us.

Khawzawl: A Land of Love and Innocence

Khawzawl was the first place we

went from Aizawal. Actually we had no idea

about this place. From Aizawal Bishop’s

House, Fr. Santiago guided us. At 5:45 am

we started our journey to Khawazal. The

village we had been through was on the

initiation of progress. We stayed 8 days

with the Holy Cross Priests, Fr. John P.K and

Fr. Kung. When we reached there, only Fr.

Kung was there to welcome us because

the Parish Priest had gone for retreat. On

the next day, he took us to different houses

in the village for interaction. We got

surprised because small children, around

4 or 6 years old, were making coffee or tea

for us.

We understood that they did not

know to communicate with us but their

way of caring in the absence of parents

was inspiring. They try to be self-sufficient

from the early age. We had participated in

their rosary and Holy Mass. They are lively

and passionate in liturgical celebrations.

They use their maximum voice to proclaim

their faith. Another specialty is their

passion towards musical instruments. In

every house, in every place, and for every

activity, they sing. The whole community

join in the singing. We met three SMMI

Sisters working there.

Champhai: A Land of Experience and

Blessing

Our second place of mission

experience was Champhai. Champhai is

a prominent district and a vibrant town in

Mizoram, located near the India-Myanmar

border. Known as the “Rice Bowl of

Mizoram,” it is famous for its fertile plains

and lush green rice fields. Champhai is

a hub of Mizo culture and traditions. The

people here are known for their warm

hospitality and strong faith, evident in their

vibrant religious and community activities.

Champhai exemplifies the beauty, culture,


39

and simplicity of Mizoram, leaving visitors

captivated by its scenic landscapes and

heartfelt traditions. Along with its natural

beauty and agricultural prominence,

Champhai also has a rich spiritual and

religious fabric that reflects the values

and diversity of the region.

Christianity is the predominant

religion in Champhai, as it is in the rest

of Mizoram. It plays a vital role in shaping

the community’s identity and daily life.

Champhai has numerous churches

belonging to different denominations,

including the Presbyterians, Baptists,

Roman Catholics, and Seventh-day

Adventists. Sunday worship is attended

with great enthusiasm. It is characterized

by soulful singing and strong community

participation. Morning and evening

prayers, as well as Bible study sessions,

are common among families. Champhai

is a base for several Christian missionary

activities aimed at spreading the Gospel

and supporting local communities through

education, healthcare, and social services.

While Christianity dominates the

religious landscape, other faiths also have

their presence, contributing to the region’s

diversity. Before the advent of Christianity,

the Mizos practiced traditional animistic

beliefs. Elements of these practices, such

as respect for nature and community,

still subtly influence Mizo culture,

even among Christians. The people of

Champhai exhibit a remarkable sense

of religious tolerance. Minority religions

such as Hinduism, Buddhism, and Islam

have small but respected communities

within the town. Its proximity to Myanmar,

Champhai also experiences cultural and

religious exchanges. Buddhism, prevalent

in Myanmar, has left traces in the border

regions, influencing the cultural tapestry

of the area. The religious life in Champhai

is marked by unity and mutual respect

among different faiths. The strong

Christian values of love, service, and

humility are complemented by the Mizo

ethos of hospitality and simplicity, making

Champhai a spiritually vibrant and

inclusive place.

The Picturesque Champhai and Its

Surroundings

Champhai is more developed than

Khawazal because around 250 families

are there in Champhai parish. Champhai

is surrounded by picturesque hills and

is situated at an altitude of 1,678 meters

above sea level. It offers breath taking

views of the Myanmar hills, adding to its

charm. There we met two MCBS Fathers, Fr.

Jerome and Fr. Justine. We again stayed

with the Holy Cross Fathers there.

Khunpeagh: The Land of Remembrances

From Champhai we had gone

to a village called Khunpeagh where

we stayed two days. It was the most

wonderful moments we spent with the

village people. Even though we did not

know the language, they did not care,

rather they started to speak with signs

and symbols. Later, they tried to speak

English with us through their children. Their

love towards Fathers, Brothers and Sisters

can be more evidenced in their actions,

words, and behaviour. The children tried

to teach us their language within one day

but somehow we tried our best to cop-up

with them. Once again we came back to

Champhai, and on the next day we visited

Myanmar border. Then, we returned to

Aizwal.

Wandering Through the Sacred

Valleys

The project, which involved three of us, took

place in Mawkynrew, a village situated in the

district of East Khasi Hills, Meghalaya. This

area falls under the Shillong Archdiocese.

The parish, named Holy Cross, is taken

cared by the Holy Cross Fathers (CSC) and

supported by the Sisters of St. Joseph’s

Congregation (SJC). The parish serves 27

villages, encompassing a community of

approximately 42,000 faithful. Each village

is home to a sub-parish, which is overseen

by Fr. John Valen CSC, the Parish Priest, Fr.

Sharon CSC his assistant and additionally,

Fr. Arul CSC, a senior priest, who was the

pioneer of this mission, established in 1985.

The parish also operates a Higher

Secondary School and a dispensary, the

latter managed by the SJC Sisters. The

Sisters involved in the mission are Sr.

Karishma, Sr. Naveena, and Sr. Supriya.

There are two hostels, one for boys and

another for girls. The Holy Cross Fathers

belong to the Northeast Province, while the

Sisters of St. Joseph are part of Madhya

Pradesh Province.

Our journey to the mission area

began with a taxi ride from Guwahati to

Mawkynrew (Meghalaya). The distance

from Guwahati to Shillong is about

99 kilometres, and from Shillong to

Mawkynrew, roughly 35 kilometres. We

were accompanied by Fr. Davis CSC, who

had given an orientation session before

we were assigned to various mission

stations across Northeast India. Road

transportation is the sole means through

this area.

Living the Faith: Weaving Christian Life

into the Fabric of Culture

The Christian faith in the region

is 36 years old, yet its roots run deep

within the community. In Meghalaya

faith ministries are diverse and cater

to different denominational needs,

including Catholic, Presbyterian, and other

Protestant denominations. Each ministry

has its unique way of engaging with the

community through religious rituals,

educational services, and social services.


41

A Symphony of Spirit and Soil:

THE HARMONIOUS

MISSION OF

MAWKYNREW

Bro. Benedict Cheruparambil

Bro. Alan Vattothukunnel

Bro. Don Maliyackal

One of the most common practices

in Christian families in Meghalaya is the

daily recitation of the rosary. Religious

groups, particularly in rural areas like

Mawkynrew, participate in home rosaries,

where the community gathers in someone’s

house for group prayers.

Regular home visits by priests,

religious, and catechists are an inevitable

part of Christian ministry in Mawkhynrew.

These visits aim to provide spiritual

counselling, encourage moral living, and

ensure that the members are following

the teachings of Christ. The presence of

the priest or pastor reassures the family,

providing not only spiritual solace but also

practical support in difficult times.

The participation in the Holy Mass

and other Sacramental ministries is

marked by great enthusiasm and vitality.

Each person is provided with a personal

hymn book, Your Hills, to follow along with

every song. The style of prayer is distinctive,

characterized by loud, clear voices, which

adds a powerful resonance to the worship

experience.

Sundays are entirely dedicated

to church activities, with the community

coming together for the Holy Mass, prayer

groups, and other spiritual engagements.

The role of priests and nuns is indispensable

to the community. They are treated not

just as religious figures but as beloved

family members, showing immense

respect and love. Among the various

Christian denominations, Presbyterians

have a presence in the area. However,

their approach to faith and the foundation

of their beliefs are seen by many as less

conducive to uplifting the poorest and

most marginalized members of the society.

A Colourful Patchwork of Heritage:

Exploring Community Traditions

India’s vast and diverse cultural

landscape is a masterpiece of contrasts,

and Meghalaya adds its unique brushstroke

to this canvas. Regarding the culture and

traditional heritage of Meghalaya, there

are three main tribes: Khasis, Jaintias, and

Garos. The main tribe in Mawkhynrew is

Khasis.

42 | JNANARJANA

Khasis - The Khasi people are the largest

ethnic group in Meghalaya, primarily

found in the central and eastern parts of

the state. The Khasis are known for their

matrilineal society, where inheritances

pass through the mother. This matrilineal

system gives women a central role in the

family and societal structures. Woman is

the head of the family. The Khasis speak the

Khasi language. They practice traditional

animism and also follow Christianity, as

many were converted by missionaries

during the British colonial period.

Jaintias - The Jaintia tribe is closely

related to the Khasis, residing mainly in

the Jaintia Hills region. Like the Khasis, they

follow a matrilineal social structure. The

Jaintias have a rich cultural heritage, with

folk music and dance being integral parts

of their tradition. The Jaintias traditionally

practice shifting cultivation and engage

themselves in handicrafts like weaving

and pottery making.

Garos - The Garo people inhabit the

western part of Meghalaya, particularly the

Garo Hills. Unlike the Khasis and Jaintias,

the Garos follow a patrilineal system, where

inheritance and family lineage are passed

through the father. The Garos speak the

Garo language, which belongs to the

Tibeto-Burman language family. They also

have a deep connection to nature and

often practice animistic beliefs alongside

Christianity.

Copious Traditional Legacy

Khasi women traditionally wear a long

tunic made from cotton or silk, which is worn

with a traditional shawl, called Phadeng. On

the other hand, Khasi men traditionally wear

a loincloth or Dhoti, and a shawl called Muga

draped over the shoulders. In urban settings,

they often wear western clothes but retain

the shawl as part of their cultural attire during

festivals and rituals.

Jaintia women wear a traditional dress

called the Jaintia Skirt, which is made from

hand-woven fabric. In the case of men, they

wear simple clothing, often a lungi or dhoti,

and may wear a shirt with a Meghalayastyle

jacket over it. The traditional attire varies

based on the occasion, with richer designs

worn during festivals and celebrations.

The traditional attire of Garo women

includes a Garo tunic made of cotton or silk,

which is often adorned with bright patterns and

colours. They also wear a sash tied around the

waist. Garo men traditionally wear a Chadar,

a long piece of cloth wrapped around their

waist, with a tunic or shirt.

A Land of Peace and Promise: The Gentle

Rhythm of Rural Life

Mawkynrew is not just a place; it is

a living, breathing landscape of peace. The

people, like the land itself, are serene and

unhurried, their conversations are gentle,

never raised in unnecessary haste. If we are

visiting a house, we may understand the real

nature of the people there. They do not shout

in unnecessary manner. There is always a

difference between insiders and outsiders.

Traditionally, the Khasis, Jaintias, and

Garos practiced shifting cultivation, which

involves clearing a patch of forest land for

cultivation, growing crops like rice, maize,

millet, and vegetables, and then moving on

to another piece of land after a few years.

However, the practice is being gradually

replaced by more sustainable farming

techniques due to its negative impact on the

environment. In the hills, where the terrain is

steep, terrace farming is prevalent. The Khasis,

Jaintias, and Garos grow rice, vegetables, and

fruits on terraced fields, particularly in regions

where the monsoon rains ensure adequate

water supply. Craftsmanship is highly valued

in Meghalaya. The tribes are known for their

intricate weaving, wood carving, and pottery.

The Khasi shawls, Jaintia baskets, and Garo

weaving are some of the most well-known


43

handcrafted items.

In Mawkynrew, there are no beggars, for

even the poorest find sustenance in the natural

wealth that the land provides. The stones, once

part of an ancient ocean floor, offer minerals

that are harvested by the indigenous people.

Though life remains simple, it is rooted in the

natural world, and the people are content.

Their resistance to outside development stems

not from a lack of desire for progress but from

a deep-rooted contentment with what they

already have.

In these communities, they really worth

the human being with their inherited dignity.

Each family has got 5 to 7 children at least.

They never value male child much and the

female child would be given priority in the

family. Mostly, all the women are well educated

in this region. It could be seen in appearance

of a boy and girl in public, typically in remote

areas.

The main economic activity of the state

of Meghalaya is agriculture. The important

crops are rice, millet, maize, potatoes, pepper,

chillies, cotton, ginger, jute, betel nuts, fruits

(including oranges and mangoes), and so on.

All land belongs to villagers. It is a communal

land and the ownership is common to all.

Meghalaya’s (Mawkynrew) food comprises

rice, vegetable curries (mainly potatoes), fish,

and meat. People have their typical cooking

patterns, which take place according to the

availability of food stuff. The people used to

eat food only twice a day. Tea is also part of

their meal.

A Changing Landscape: The Fusion of Beliefs

and the Struggles for Progress

While many tribes in Meghalaya follow

Christianity, they still adhere to traditional

ethical codes. Christianity, which was

introduced by missionaries during the colonial

period, has been integrated with indigenous

beliefs. The belief system in Meghalaya is

a mixture of indigenous animistic beliefs,

Christianity, and folk traditions. The influence of

Christianity has significantly shaped the beliefs

and practices in Meghalaya, especially since

the arrival of missionaries in the 19th century.

Today, a large majority of the population in

Meghalaya identifies themselves as Christians.

The introduction of Christianity has led to

a shift in the moral and ethical frameworks

of the society, emphasizing values such as

love, forgiveness, charity, and family unity.

Meghalaya also has pockets of Buddhism,

Hinduism and Islam, but these are smaller

communities.

While Meghalaya society is rich

in cultural practices, it faces some social

challenges. Social evils can often be traced to

a combination of traditional practices, modern

pressures, and economic factors. Alcoholism

is a significant social issue, particularly among

young men in rural areas. Social drinking is a

part of traditional ceremonies and community

gatherings, but the abuse of alcohol has led

to family breakdowns, domestic violence,

and health issues. Substance abuse is on the

rise. There is an increasing concern about its

effects on the younger generation.

In Khasi culture, when a child is born, a

special ritual is performed to bless the child.

The family also holds a feast to celebrate the

new arrival, and the child is given a name

during a ceremony that involves family and

elders of the community. Marriage customs

in Meghalaya are diverse. In the Khasi and

Jaintia cultures, marriage is celebrated with a

series of rituals that include the engagement

ceremony, followed by a feast and blessing

from elders. Garo marriages involve a dowry

system, where the groom’s family pays the

bride’s family, and there is a celebration

involving dancing and feasting. Funerals are

important community events. The Khasi and

Jaintia people often perform a ritual sacrifice

for the deceased, followed by a feast for the

community. In Garo society, the deceased’s

family mourns for several days, and relatives

gather to share memories and prayers.

There are three main festivals in

Meghalaya such as:

Sophplang Festival – This festival is celebrated

in the month of October. The main aim of this

festival is to promote the Sophplang fruit to the

world. This festival is organized by the youth of

each particular village. It takes place in large

level with solemn programs like songs, dances,

fashion shows, and so on.

Cherry Blossom Festival – This festival is

celebrated in the month of November. The

44 | JNANARJANA

theme of this festival is a rare tree that grows

in region of Meghalaya called cherry tree. It is

so beautiful when it gets blossom with flowers.

Orange Festival – This festival is celebrated in

the month of January or February. This is the

season of orange in Meghalaya. So in order to

celebrate the joy of good fruitage and to share

this with others, they organize certain solemn

programmes in each village.

Legacy and Sacrifice: The Missionaries’ Path

in Meghalaya

The missionaries who arrived in the

East Khasi Hills district of Meghalaya, especially

in Mawkynrew, had one clear mission: to bring

Jesus Christ and serve the people through the

proclamation of his Gospel. This mission aligns

with the broader Catholic calling to go out into

the world and share the Good News. The faith

in Mawkynrew parish has grown substantially

under the guidance of the dedicated

missionaries. We were privileged to spend time

with one such pioneering missionary, Rev. Fr.

Arul Jeeganathan CSC. His legacy is evident in

the way he lives daily, reflected in the words

and memories he has left behind.

The arrival of the missionaries

significantly improved the living conditions in

the region. They established schools, colleges,

and technical institutes where practical

skills are taught. The local infrastructure also

benefitted from government-funded roads,

often with the assistance of the missionary

Fathers. Missionaries have shown the people

various trades and resources that improve

their livelihood. The majority of schools in

Meghalaya especially in Mawkynrew are run

by Christian missionaries.

The mission of the priests in Meghalaya

is central to the spiritual and social life of the

region. Missionaries face a range of challenges.

These challenges stem from cultural, societal,

logistical, and even political factors that

impact their ability to effectively carry out their

mission work. Following are some of the key

challenges faced by priests in the Meghalaya

mission:

Tension between Tradition and

Christianity: There is often a noticeable tension

between traditional beliefs and practices

and the teachings of Christianity, with some

members of the community struggling to

balance both aspects of their lives.

Language Barriers: Language

barriers present significant challenges

in communication, making it difficult for

missionaries to effectively reach and

understand local communities.

Insufficient Resources for Rural Ministry:

Many rural areas lack the necessary resources,

such as qualified personnel and infrastructure,

to support effective ministry and outreach

programs.

Poverty and Economic Disparities:

Poverty and economic disparities remain

significant issues in the region, impacting

the quality of life and access to education,

healthcare, and other basic services for many

people.

Youth and Migration: Like many parts

of India, Meghalaya witnesses increasing

migration of youth to urban centres in search

of better job opportunities, leading to a shift in

family dynamics and traditional values.

Government Policies and Restrictions:

Government policies and restrictions

sometimes hinder the efforts of missionaries

and faith-based organizations in their mission

work, particularly in more remote or sensitive

areas.

One of the most significant challenges

encountered during the mission was the

road transportation system, which posed

a considerable hindrance to the smooth

execution of various activities. The limited

access to reliable transportation made

it difficult to move people and resources

efficiently, impacting the overall effectiveness

of the mission. This challenge, however, was

met with resilience, as the community worked

together to overcome the obstacles posed by

the terrain and infrastructure.

Virtues among the People

The people of Mawkynrew exemplify

a deep sense of warmth and hospitality,

particularly towards visitors, especially those

serving in the name of God. Their welcoming


45

and respectful attitude creates an environment

of mutual trust and cooperation. When they

understand that the purpose of the mission is

for their benefit, they become fully engaged,

showing enthusiasm and vitality in every

activity. Their readiness to participate and

contribute wholeheartedly is a testament to

their strong sense of community and devotion.

Here are some good qualities listed below:

Strong Sense of Community and

Solidarity: The people of Meghalaya exhibit

a strong sense of community and solidarity,

where mutual support and cooperation are

central to their daily lives.

Respect for Nature and Environmental

Stewardship: There is a deep respect for

nature and environmental stewardship, with

local communities often working to protect

their natural surroundings and preserve the

land for future generations.

Spirituality and Faith: Spirituality and

faith play a central role in the lives of the people,

with many drawing strength and guidance

from their religious beliefs and practices.

Resilience and Adaptability: The

people of Meghalaya show remarkable

resilience and adaptability, especially in the

face of challenges such as difficult terrain and

economic hardships.

Celebrating Cultural Heritage: Cultural

heritage is celebrated with pride, as the people

of Meghalaya actively preserve and promote

their rich traditions, music, and dance.

The People in Meghalaya are not

very Aggressive but Lovely and Friendly: The

people of Meghalaya are known for their gentle

nature; they are not aggressive but rather

lovely and friendly, always ready to welcome

others with warmth and hospitality.

The values found in the people of

Meghalaya such as community solidarity,

respect for nature, spirituality, ethical living,

commitment to education, resilience, and

celebration of culture are integral to their

identity.

Transformative Lessons from the Mission

Spiritual Renewal: The experiences we

had in Meghalaya is not just about interacting

with the people or the environment; it’s also

about deepening our spirituality and finding

greater inner peace. The peaceful natural

environment of Meghalaya provides an ideal

setting for spiritual reflection and prayer. We

find them drawn to moments of quiet solitude

amidst the scenic beauty, and these moments

lead to greater self-awareness and inner

peace. This visit inspired us to develop new

practices, such as meditation, mindfulness,

or daily reflection. Seeing how the people of

Meghalaya live out their faith through simple

acts of devotion such as prayer, work, and daily

rituals led us to seek a more uncomplicated

spiritual practice. This often led to a renewed

commitment to personal faith, more authentic,

less reliant on external validation, and rooted

in the desire to grow closer to the divine.

Attitudinal Differences: The mission

experience has profoundly shaped our

perspective and attitude in several ways.

One of the most striking realizations was

the understanding that uncertainty is, in

fact, the only certainty in life. This insight

taught us to embrace the unpredictability

of circumstances. We have learned to find

contentment with what we have, appreciating

the present moment rather than longing for

what might be. The mission reinforced the

value of living in the present and leaving the

future to unfold on its own. Moreover, we came

to understand that the true essence of mission

work lies not in doing great things for personal

benefit but in allowing the mission itself to

define what is truly important. We learned

to be available for others at any time, in any

place, with no expectations, embracing the

call to serve as it comes.

Northeast India: A

Cosmological Interpretation

of the Land and Culture

Our Earth spans approximately 510 million

square kilometres, with about 149 million

square kilometres being land. Across this

land, over 8 billion people live in 195 countries.

Among them, India is the second most

populous nation, with a population of over 1.4

billion people. India is often described as a land

of immense diversity, with over 2,000 distinct

ethnic groups and more than 1,600 languages

spoken across the country. When we think

about the north-eastern states of India, one

of the first things that comes to our mind

is that, ‘it is the land of tribes.’ The Northeast

consists of eight states: Assam, Meghalaya,

Mizoram, Tripura, Manipur, Arunachal Pradesh,

Nagaland, and Sikkim. They are often referred

to as the “Seven Sisters and a Brother.” This

region is known for its rich ethnic diversity, with

over 200 tribes and communities, each with its

own distinct culture, language, and traditions.

So let us have a glimpse of ‘The Seven

Bro. Alen Kizhakkanputhuppillil

Sisters and a Brother.’

Assam: Assam is often the first point of

contact during our journey to the Northeast,

We are familiar with Guwahati through ISL

football. It is the gateway to other sister states.

Assam is known for its tea gardens, the mighty

Brahmaputra River, and the famous Kaziranga

National Park, which is home to the endangered

one-horned rhinoceros.

Meghalaya: Meghalaya is well-known by its

capital Shillong and Chirapunchi rain forest.

Due to its geographical features, Meghalaya

has unique natural beauty and it is known

as ‘House of Clouds.’ The state is known for

its unique living root bridges, created by the

indigenous people by training the roots of

rubber trees to grow in a particular shape.

Mizoram: Mizoram is one of the most developed

states in the Northeast, with a literacy rate

among the highest in the country. It is fifth fast

urbanizing state in India, after Kerala. Mizoram


47

was more popular in our school texts for its

second highest literacy rate in India. Along with

these, it has vast area of forest; measuring 90%

of the state is reserved as forest.

Tripura: Tripura is a land of both tribal

communities and Bengali settlers, offering a

nature similar to Kerala’s scenic beauty. The

state is known for its rubber cultivation, which

was introduced by missionaries from Kerala.

Manipur: Manipur is a familiar nowadays for

the recent riot taking place. Manipur is often

referred to as the “Jewel of India” for its unique

cultural heritage and natural beauty. It is known

for its classical dance form, Manipuri, and is

considered one of the birthplaces of modern

polo. In the 1850s, a group of soldiers from the

East India Company and British tea planters

observed exiled Manipuri princes playing a

game that resembled hockey on horseback.

This later evolved into the world-famous sport

of polo.

Arunachal Pradesh: Arunachal Pradesh, often

called “The Land of the Rising Sun,” is known for

its stunning landscapes, including the Eastern

Himalayas. It is the highest-altitude state

among the north-eastern states and is known

for its cold climate and magnificent beauty.

Nagaland: Nagaland is famous for its warrior

traditions, unique cultures, and colourful

festivals. The Naga tribes have a deep

connection to their land and culture, and the

state is known for its annual Hornbill Festival,

which celebrates the rich cultural diversity of

the state.

Sikkim: Sikkim is the smallest state among

the Northeast, which is a treasure of natural

beauty and cultural richness. This state shares

boundary with Nepal, China, Bhutan and

West Bengal. Unlike the other seven states

in the north-east, which share a contiguous

border, Sikkim is some distance away from the

northeast states. Therefore, it is called the only

brother among seven sisters.

Cosmological Interpretation of Northeast

India

When we start our journey, we have

a common understanding that northeast

is a land of greenery and aesthetics, where

various tribal communities live together.

However, beyond its natural features, what

makes it more special is its complex mosaic of

ethnicities, cultures and cosmological beliefs.

The indigenous groups in the northeast have

preserved traditional knowledge through

oral narratives, cosmological observations,

and ritual practices. Even though they have

traditional and cultural richness, we don’t

have a sufficient detail on it, for they have not

been sufficiently articulated and documented.

While each tribe has unique myths, stories,

songs, and rituals, they often lack a deeper

philosophical understanding of the true

essence behind these practices. The decline of

certain tribes, the mixing or migration of tribal

members in search of better living conditions,

and high illiteracy rates have all contributed to

the erosion of these rich traditions. However to

have a cosmological outlook we have to look

to their ecological, cultural and daily lifestyles.

Roots of the Tribes: Early Settlement in

Northeast India

Most of the tribal communities in

northeast India are descendants of the

Mongolian clans. It’s believed that several

Mongoloid tribes migrated southwards

from the Tibetan plateau and other areas of

Central Asia to settle in the hills and plains

of Northeastern India. Their bodily physical

features, such as small eyes, flat nose, chubby

cheek, short height and thick muscles are

characteristic of this ancestry. The region was

once thickly forested, which led the Mongolian

settlers to choose the forests as their home.

The hilly terrain of the region made it difficult to

adopt the shifting cultivation system common

among other tribes, so they lived sustainably

in the forests, utilizing its products without

causing destruction.

Cosmological Nature of Northeastern Tribes

The cosmological view of nature is

an approach that sees the natural world as

interconnected not just on a biological or

environmental level, but as part of a larger

cosmic system. As 21st century German

philosopher Andreas Weber says, ‘animism as

the cosmology of the indigenous people,’ is

most applicable to these societies. From the

continuous pattern of subdue of nature, as we

witnessed in Western civilisations, these tribes

had an animistic approach towards nature,

i.e., to consider that all the entities in nature

have a spirit. They could realise a brotherly

concern among all the beings. They believed

that the nature nourishes them as long as

they love it. Their cultural practices revolve

around maintaining a reciprocal relationship

with nature, i.e., humans must respect and

care for the land in order to receive its

blessings. For example, during harvest season,

Assam celebrates its national festival, “Bihu”.

The Sanskrit word Bihu signifies “to pray for

48 | JNANARJANA

blessings and prosperity.” So, on the festival

day, farmers and local people pray to God

for a successful harvest. This emphasizes the

basic ideology that the nature is not separate

from human life but an integral part of their

spiritual and physical well-being.

Cosmic Order: The Role of Rta in Tribal Life

The term rta is derived from the Sanskrit

root word ‘r’ which means to move in a straight

line or to follow a specific course. It suggests

a cosmic pattern or a law that dictates the

orderly operation of the universe. This idea is

central to early Vedic philosophy, where rta is

seen as the principle that keeps everything in

the cosmos, ‘from the celestial bodies to the

cycles of nature’ in balance. In practical terms,

rta governs both the physical and moral orders.

In the physical sense, it relates to the cycles of

nature, such as the seasons, the movements

of the sun and moon, and the processes of

creation and destruction. In a more ethical or

societal sense, rta guides righteous action and

moral conduct, influencing how individuals

and societies align themselves with this

cosmic law.

Here in northeast we could witness

how both physical and moral rta combines

with the nature. For them, all they have is the

nature. However they believed in an order that

would bring them prosperity. To attain this,

they come together, especially all the people

of a tribe, and jointly practiced certain rituals

or festivals. Thus the rta of the nature was the

prominent factor that unite them and help

them to maintain their harmony. For example,

Khasi tribe celebrates Shad Suk Mynsiem

which means ‘the dance of peaceful hearts.’

On this festival, they perform their traditional

joyful dance during the planting of seedlings,

with the optimistic belief that it will lead to a

prosperous harvest.

A Sustainable Future: Harmony with Nature

Tribal people are considered to

be people who are not bothered about

tomorrow. They used to fulfil their basic needs

by consuming the forest products. However

they differ from others in their belief that the

nature would provide them. On the contrary,

they never use to consume more than what

they need. Their way of life is grounded in

sustainability and moderation For example,

in Mizoram people used to eat twice a day.

It’s not due to scarcity, but as a conscious

practice of consuming only what is necessary.

Another example from Mizoram is that the

state does not permit any industries within its

boundaries. All these highlight to the mutual

understanding that human should have with

the nature. This reflects a deeper philosophy

of The Father of our Nation. Mahatma Gandhi

says, “Those who don’t know when enough is

enough will never have enough, but those who

know when enough is enough already have

enough.”

Cosmological Understanding of the Youth

Every indigenous community has its

own essence, which makes it unique from

others. However, this essence gets lost due to

migration, cultural mixing and illiteracy. These

factors are evident in Northeast, which has led

to the decline of some tribes. Northeastern

cultures may be the fastest changing cultures

in the world, as they are influenced by Korean


49

cultures. However we cannot conclude

that they have completely lost their spirit,

specifically, their ‘love or concern for nature.’

Our Mawkynrew missionaries took part in a

cultural evening related to Sophplang Festival.

The main aim of this festival is to promote

the Sophplang fruit to the world. This festival

is organized by the youth of each particular

village. Similarly, they celebrate the Cherry

Blossom Festival and the Orange Festival on

a large scale with solemn programs such as

songs, dances, fashion shows, and so on. The

most attractive feature of these events is that,

the youth take the initiatives. Earlier, most tribes

used to live in harmony with nature, but as new

generations emerge, they have lost their sense

of brotherliness with the nature, which has led

them to harm nature. Every society endures

as long as its successors follow the true spirit

of the community. What we have now is the

blessing of our ancestors. This gratitude helps

us unite in the orderliness of nature.

Conclusion

This picture depicts the ‘Living Root

Bridges’ of Meghalaya which is a unique and

remarkable structure that have recently been

added to the tentative UNESCO World Heritage

list. These bridges, built by the indigenous Khasi

and Jaintia tribes, are created by weaving the

roots of rubber trees over generations. They

are vital for crossing rivers during monsoon

floods. Symbolizing the deep connection

between the locals and their environment,

these bridges highlight the tribe’s knowledge

of nature and their sustainable living practices.

Some of these bridges can reach up to 100 feet

in height, with the longest spanning 175 feet,

and over 100 such bridges exist across various

villages.

In conclusion, the Living Root Bridges

summarizes the essence of the Northeast India’s

cosmological view. The bridge is the result of

perseverance and care that a long generation

shown to the nature. Despite challenges like

migration, illiteracy, and cultural erosion, the

core values of these beliefs endure, especially

through rituals and festivals that emphasize

the interconnectedness of life. Although

modernization poses a threat to traditional

knowledge, the youth are actively working to

preserve their heritage by promoting cultural

events. So let us be able to walk through the

harmony of nature and thus to be harmonious

beings.

Philosophical Insights on

Human Nature: The Cultural

and Existential Perspectives

of North-East India

Bro. Cibin Nadackal

The concept of man varies across different

philosophical, religious, and cultural

traditions, but it generally involves reflections

on the nature, purpose, and potential of human

beings. In its broader context, the concept of

man often addresses questions like what is the

nature of human beings, what is the purpose

of human life and how should humans live.

From an anthropological viewpoint, man

(Homo sapiens) is seen as a species with a

highly developed brain, capable of complex

language, abstract reasoning, self-reflection,

and moral judgment. Anthropologists often

explore how human societies and cultures

shape individual identities and behaviours,

emphasizing that the concept of ‘man’ is

flexible and dependent on social, historical, and

cultural contexts. According to the Christian

perspective, humans are created in the image

of God (Imago Dei), which gives them inherent

dignity and value. It also teaches that man’s

purpose is to know, love, and serve God.

Understanding Northeast

Human being’s inherent qualities

comprises of his or her natural capacity to

possess soul, knowledge, work, equality, justice,

freedom, uniqueness and many more. All

these qualities can be explicitly found in the

people we visited in the North- East. Each state

in the northeast has got its own way of living in

these virtues. Some of the qualities we found


51

common were their welcoming mentality,

simple faith, finding satisfaction in what they

have, sacrificing themselves for others, and

their respect and gratitude towards the Church

and its members. They are people who live

in the present, not worrying about tomorrow.

They are also incredibly adaptive and resilient,

and have faced various challenges, including

geographical isolation and socio-political

issues, and yet they maintain a strong sense

of pride in their heritage. They are hardworking,

creative, and have a deep respect for family

and tradition, often coming together to

celebrate festivals, dances, and rituals that are

integral to their way of life. Additionally, their

love for music, art, and storytelling enriches the

cultural fabric of India as a whole.

Sacrificing for ‘The Other’

During our philosophy studies, we come

across philosophers like Jean Paul Sartre and

Albert Camus who speak of the other as ‘hell’

and ‘absurd’. Challenging their philosophies,

we have seen people who embrace the

philosophies of Gabriel Marcel, Martin Buber

and Immanuel Levinas who share their ideas

on ‘Intersubjectivity’ and ‘I- thou relationship’.

Our brothers, while sharing their experiences,

told us that even if there was nothing left for

the households, the people in Mizoram would

not hesitate to shvare even what they have

with their friend’s children. They share equal

amount of love and affection with everyone

and consider them as their own family

members. This was explicitly evident in the

experience of each and everyone’s sharing.

Some of our brothers, while sharing their

experiences, told us that although Mizoram is

home to several tribes like the Garo, Khasi, Kuki,

and many others, all these groups prefer to

be called ‘Mizo,’ which fosters a strong sense

of unity. This harmony has even allowed them

to welcome Manipuri migrants. This altruism

is deeply embedded in their cultural and

religious practices. Whether it is through the

offering of food, shelter, or emotional support,

the act of giving without expecting anything

in return forms a core part of their identity. In

short, through all these experiences we were

able to foster ‘interconnectedness’ and a ‘wefeeling.’

Embracing Simplicity and Humility

Another striking feature of the people of

Northeast was the value placed on simplicity

and humility. People in the region tend to live

with fewer material possessions but display

immense satisfaction in their way of life. This

humble approach to life, where satisfaction

is derived from relationships and experiences

rather than material wealth, suggests a

different understanding of human purpose.

They are people who live in the present, not

worrying about tomorrow. The people of

the Northeast live a more thoughtful and

meaningful life, focused on cultivating genuine

connections and being present in the moment.

This attitude can be related to the

Eastern philosophical notion of ‘detachment’

which is found in Hinduism, Buddhism,

and even in the traditional beliefs of the

indigenous communities in the Northeast.

Detachment here does not mean indifference

but rather a deeper understanding of the

momentary nature of life and the importance

of appreciating what one has in the present

moment. As the Holy Bible says, “Do not worry

about tomorrow for tomorrow will bring worries

of its own. Today’s worry is enough for today.”

By focusing on ‘here and now’ the people in

the Northeast demonstrate a strong sense

of inner peace and self-control, which is a

fundamental aspect of human nature from a

philosophical standpoint.

Resilience and Adaptability

Still another characteristic of the human

situation in the Northeast is their resilience

and adaptability. The people of the region

have faced numerous challenges throughout

history, including geopolitical tensions, natural

calamities, and economic hardships. However,

they have shown remarkable strength and

adaptability in the face of adversity. We were

told that in May 1996, there was a severe conflict

in Assam between the Bodo and Santhal

tribes, resulting in significant bloodshed and

the displacement of approximately 2 lakhs

people. Similarly, the Mizo people once fought

52 | JNANARJANA

against the Indian Army during the Mizo

National Front War, as they sought a separate

nation. Due to the hilly terrain, the Mizos were

almost undefeatable, but the violence they

endured from the army had left deep scars.

Even after all these incidents the people were

fast in adapting to the present situation. This

resilience is rooted in their strong sense of

community and the spiritual values that guide

their lives.

In philosophical terms, this resilience

in the Northeast can be compared to Viktor

Frankl’s concept of finding meaning in suffering.

Frankl, a Holocaust survivor and existential

psychiatrist, believed that human beings could

find purpose and meaning even in the most

difficult circumstances, which contributed to

their ability to endure hardship. Similarly, the

people of the Northeast find meaning in their

cultural practices, community support, and

spiritual beliefs, which help them, navigate

life’s challenges with a sense of dignity and

purpose.

Pursuit of Equality

Many communities in Northeast India

have faced issues related to ethnic identity

and the struggle for recognition. Movements

for autonomy and ethnic rights, such as those

in Assam (the Bodo Movement), Nagaland

(Naga Nationalism), and Mizoram (Mizo

Nationalism), highlight the desire for cultural

preservation and political equality. These

movements seek to address the unequal

treatment of indigenous groups within the

national framework, demanding greater

recognition of their rights and an end to

discrimination from both the state and other

communities. As discussed earlier, in some

cases, these movements have led to armed

conflict and tensions between ethnic groups,

complicating the notion of equality in the

region.

Among themselves, the people have a

strong belief in equality. In matrilineal societies

like the Khasi, women hold considerable power

not just in family roles but also in community

decision-making and land inheritance. This

challenges conventional patriarchal norms

and provides a different lens through which

gender equality can be viewed. In patriarchal

groups, women may be more restricted in

public and political spheres, but still contribute

significantly to the economy, especially

through agricultural work and local markets.

Still the women have an access to the outside

world and are not bound fully.

We had also experienced the growth of

a mixed society where traditional distinctions

between boys and girls are gradually fading.

This is evident in various spheres of life, whether

it’s in play, work, education, or leisure activities.

Men and women are increasingly participating

together in shared experiences, contributing

equally in tasks and decision-making. Gender

no longer dictates roles or responsibilities.

In sports, for example, many teams now

encourage participation based on skill, not

gender. Women are rising to leadership

positions in fields traditionally dominated

by men, while men are taking on roles in

caregiving, teaching, and other areas that

were once considered primarily female

responsibilities. Both the genders are equally

involved in creative pursuits like music, dance,

and theatre, where teamwork and talent

take superiority over gender. This blend of

gender roles reflects the broader shift towards

equality, where people of all genders have their

freedom to choose their passions and careers

without the constraints of societal norms. More

importantly, it displays how mutual respect

and teamwork foster a stronger and more

balanced community. The recognition that

gender is not a limitation, but a part of their

unique identity, is transforming how they view

the world and the opportunities within it.

Conclusion

In conclusion, the philosophical

understanding of human nature, when viewed

through the lens of the Northeast states of

India, reveals a unique blend of resilience,

simplicity, interconnectedness, and the pursuit

of equality. The people with their deep respect

for tradition, their adaptability in the face of

adversity, and their commitment to altruism,

express values that surpass individualistic

and materialistic views of human purpose.

The cultural and existential perspectives

emphasize community, humility, and a

strong sense of belongingness, which offer a

freedom of choice to the modern concepts of

success. Moreover, their on-going struggles

for equality, as seen in their movements and

gender dynamics, illustrate a deep-seated

commitment to recognise the dignity and

potentiality of every individual. At last, the

Northeast people’s approach to human

nature invites us to reconsider the ways in

which we understand ourselves and the world

around us, encouraging a more inclusive,

compassionate, and unrestricted vision of life.

Philosophical Conception

of God and Indigenous Belief

systems of North-East India

Bro. Jibith Kaniyammattel

God is not a reality we can avoid or neglect

because humans have natural orientation

towards infinity. It is a natural inclination

towards something beyond us. Aristotle says

that all men by nature desire to know. Humans

with his intellectual capacity speculate and

formulate systematic knowledge. For human

desire is not limited to the material world; It

transcends to a metaphysical world. Therefore,

we try to systematically and philosophically

study about God and His existence.

When we analyse the different ideas

of God in philosophy traditionally god is seen

as a personal, omnipotent, omniscient, and

omnibenevolent being. Medieval philosophers

like Thomas Aquinas give many arguments for

God’s existence

The North East states especially states

of Assam, Meghalaya, Mizoram, and Tripura,

are well known for their unparalleled cultural

diversity. The idea of God is not just about

belief but about a dynamic dialogue between

humans, nature, and the cosmos. Through

this presentation, we will trace this evolution

and uncover how these beliefs reflect human

attempts to understand existence, morality,

and the divine.

Indigenous Religions

The indigenous religions of northeastern

India are characterized by animism,

where the natural world is inhabited by spirits

54 | JNANARJANA

that influence human life. Philosophically, the

animistic view of God is non-anthropomorphic.

There is no singular deity dominating the

cosmos; instead, the divine exists in the

interconnectedness of all beings. This belief

fosters a moral framework rooted in harmony

with nature, emphasizing that humans are

part of a larger cosmic balance.

Many tribes in the region, such as the

Naga, Mizo, Garo, and Khasi, have complex

belief systems that include a variety of gods,

spirits, and ancestors. Creator deities play

an important role, often seen as the creators

of the world and humanity. These belief

systems emphasize a deep connection to

nature, where land, forest, animal, and river

are considered sacred. Ancestors are also

worshiped here and rituals are performed to

appease spirits or seek blessings for fertility,

health, and success in life. These religious

practices are interwoven with the daily lives of

people, guiding everything from agricultural

activities to social interactions.

Classical Theism

In classical theism, God is seen as a

personal, omnipotent deity responsible for the

creation and sustenance of the universe. This

concept bears some similarities to indigenous

beliefs in creator gods, such as “Chumpo” of

Naga and “Pajao” of Mizo, who are regarded as

powerful, life-giving figures. These indigenous

deities often hold the roles of both creator and

moral authority, overseeing the well-being

of the people. However, the indigenous view

typically presents these gods as more closely

tied to the natural world and the communities

they oversee, unlike the transcendent God of

classical theism, who is distant and unaffected

by the ordinary. Despite these differences, both

systems share recognition of a supreme being

responsible for creation.

Deism

In deism, God is seen as a creator

who does not interfere with world after its

creation, allowing natural laws to govern the

universe. This view resonates with certain

indigenous beliefs in northeastern India, such

as the Garo belief in Bande or Chibari, which

describe divine beings who created the

world but are not directly involved in its daily

affairs. These divine figures are often seen as

distant and uninvolved in human suffering or

personal matters, leaving people to navigate

their lives through their own efforts. This noninterventionist

view aligns closely with deism,

where the divine is not perceived as actively

intervening in human affairs, emphasizing

self-reliance and respect for the natural order.

Pantheism

Pantheism holds that everything is god.

This believes is seen greatly in northeast. Many

indigenous groups in the northeast regard

forests as sacred spaces, often calling them

“sacred groves.” These areas are considered

the dwelling places of spirits and deities, and

thus, the forest itself becomes an embodiment

of the divine. For instance, the Khasis of

Meghalaya protect forest from deforestation

and exploitation, believing that these natural

spaces are gods themselves.


55

The Problem of Evil

The problem of evil is a major question

in Theodicy. If God is good and omnipotent,

why does evil exist? From the view point of

the tribes in the northeast evil is sometimes

because of the evil spirits, ancestral anger, or

the violation of sacred laws.In Naga and Mizo

cultures, many of the local deities or spirits

are associated with natural phenomena like

floods or droughts, and bad events like illness

or death can often be seen as consequences

of breaking taboos or disrespecting these

spirits.

Ethical and Moral Framework

Indigenous belief systems provide a

strong ethical framework based on respect for

the natural world, ancestors, and community.

Actions that harm the environment or

disrespect spirits are considered morally

wrong, and maintaining balance with nature

is seen as a key ethical duty. This contrasts

with the moral arguments of classical theism,

which often focus on obedience to a moral

law set by an omnipotent God. Despite

these differences, both systems encourage

moral living, with indigenous practices often

rooted in a deep sense of community and

interconnectedness with all living things, while

Western philosophies often focus on individual

moral responsibility and the divine’s role in

shaping moral order.

Religious Practices

Religious practices in the north-eastern

states of India are deeply rooted in the belief

that the divine is present in daily life. Rituals are

a key means of maintaining harmony with the

spiritual world. These can include offerings to

spirits, ancestor veneration, and ceremonies

to ensure prosperity and wellbeing. In addition,

indigenous communities often engage in

rituals that honour the natural world, reflecting

the belief in the sacredness of land, animals,

and other elements of the environment. This is

in contrast to the more doctrinal and abstract

practices seen in Western philosophical

traditions, where the focus is more on personal

morality or intellectual understanding of God,

rather than community rituals that directly

engage with the divine.

Hinduism

With the arrival of Hinduism, we see

a more structured understanding of divinity

appearing. Temples like Kamakhya in Assam

symbolize this transition, serving as focal

points for ritualistic and anthropomorphic

worship. Kamakhya, for example, represents

Shakti—the creative and destructive powers of

the universe.

One of the remarkable features of

Hinduism in this region is it’s synthesise of

different believes. Local deities were effortlessly

integrated into Hindu cosmology. For instance,

the serpent goddess Manasa, originally a tribal

deity, was absorbed into Hindu mythology as

a protector against snakebites. This blending

highlights a philosophical dialogue between

Vedic traditions and indigenous cosmologies,

merging ethics and cosmology.

Christianity

The colonial period marked the advent

of Christianity, introduced by British missionaries

in the 19th century. Christianity is deeply rooted

in the tribal communities like the Nagas,

Mizos, and Khasis. It emphasizes on equality,

education, and healthcare which brought

significant social and spiritual transformation.

Christianity introduced a monotheistic

worldview centred on salvation and divine

love. Churches became community centres

reforming spiritual and moral life. The Bible

offered a new ethical framework, contrasting

to the view of rebirth with salvation-oriented

perspective. Philosophically, Christianity’s

dualistic worldview contrasting good and evil,

heaven and earth inspired a moral discipline

that aligned with the values of many tribal

societies. This era also saw a redefining God as

a personal saviour, deeply involved in human

affairs.

Conclusion

Religious practices in Northeast

India, shaped by animistic and indigenous

views, emphasize rituals that honour nature,

spirits, and ancestors, contrasting with the

more abstract, doctrinal approaches of

classical philosophy. The indigenous ethical

frameworks prioritize community well-being

and environmental stewardship, suggesting a

more holistic and collective understanding of

morality compared to the individual-focused

ethics of classical theism. The influence of

Hinduism and Christianity in the region has led

to the integration of indigenous beliefs with

larger religious systems, further enriching the

spiritual landscape. This synthesis of traditions

demonstrates the on-going dialogue between

indigenous and global philosophies, offering

a deeper understanding of the divine and

humanity’s place within it.

56 | JNANARJANA

Trip to

SHILLONG


58 | JNANARJANA


Guwahati, Assam

JNANA NIKETAN

Institute of Philosophy and Religion

LITTLE FLOWER SEMINARY

PWD Quarters, Periyar Nagar, Aluva, Kerala

683101

JNANARJANA

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