MIDMONG SPIRITUALITY AMONG THE TIKHIR CHRISTIANS AND ITS IMPORTANCE FOR ECOLOGY

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MIDMONG SPIRITUALITY AMONG THE TIKHIR CHRISTIANS AND ITS IMPORTANCE FOR ECOLOGY

Daniel Tikhir Introduction

The traditional religious practices which withstand thetest of time and Christianity is the practice of midmong(sacred restricted rest)1 and seed sow ritual whichotherwise would be the pristine heritage of the past isstill a relevant spirituality that determine TikhirChristian identity and spirituality. It is a dynamicspirituality that significantly contributes to ecologicalhealth. Thus, this paper attempts to discuss the livingspiritual tradition of the indigenous religious ritual thatevolved into a unique indigenous Christian spirituality as aresult of encounter with Christianity.

1. The System and Presupposition

Before further discussion on the practical spiritualityof Tikhir Christians, I clarify the system of thetheological articulation undertaken in this paper. Thesystem is “topological hermeneutical integration.”2 By theterm topological hermeneutical integration, I mean thethematic integration of spirituality which indigenous Tikhircalled midmong (sacred restricted rest) and Judeo-Christiantradition has as “rest” of God, in the creation account. It

1 The term midmong is a combination of two words, mid means‘restricted and sacred event’ and mong means ‘rest’. Thus, it can betranslated as “sacred restricted event of rest” or in short “rest.” Itis complete rest day/days observed for consecration of creation. It is adoctrine of life, which is embedded, in the religious, cultural, andpractical life of Tikhir community. Midmong is an ethical doctrine thataffirms life/existence and wellbeing of nature.

2 Topological is used here as hermeneutical methodologyenlightened by “homeomorphic” a term and methodology employed byR.Panikkar. See R.Panikkar, The Fullness of Man: A Christophany (Mary knoll &Delhi: Orbis Book, ISPCK, 2006), 12.

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discharge in its system, integration of equivalence,analogous to other tradition without being fettered byeither of the tradition engenders a hermeneutical mutuality:a fusion of similarity without affirming exact sameness.

The paper discusses the concept of midmong within theparameter of three theoretic-theological conjectures which Iput as “divine intentionality.” They are “inactivatedmidmong (stillness/midmong/rest), “activated midmong, and“ultimate midmong.3 First, midmong concept as doctrine ofrest involves prior “divine intentionality,” in the divine’swisdom before act in the state of inactivated midmong. Theintention which programmed the triadic stricture: “to bringforth,”“to keep,” and “to bring back.” Further, this triaddetermines the nature of creation and corresponds to thoseaspects as “being from”, “being in”, and “being asyearning.” To deny this “prior intentionality” would meanconceding to random act or accident which is absurd if it isa theistic world. Second, on the completion of priorintention “to bring forth”—a creating activity; yet, apartial fulfillment of divine’s intention constitutesactivated midmong of God.4 The activated midmong entails “tokeep” them. The third conjecture constitutes theactualization of entire divine intention, a zenith ofultimate-midmong of God,5 which implies the union of

3 These three theoretic-theological presuppositions are taken frommy previous research and this is improved one. Daniel Tikhir, “TikhirNaga Creation Study: Towards the Construction of Contextual Eco-Theology(M.Th Thesis, Eastern Theological College, 2011), 43.

4 After completion of creation God rested. Gen. 2: 2.5 Prototype of the ultimate stillness ( rest or salvation) is

presented in the flood story, with Noah and creation been saved from theflood by God in Genesis 7. The similar account is found among the Tikhircommunity thus: Many centuries ago there was a great flood and thetorrent flood covered all the mountains top. Only one mountain remained,so all inhabitants of the earth climbed to this mountain top. Peoplebegan to sacrifice to spirit of water by pushing animals into the waterbut the water never subsided for long time. Next, human sacrificed were

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Creator, human and creation. These three conjectures aresummed up as “divine intentionality.” Further on the part ofbeing/existence, the “being from” necessitate the ground ofits being who brought forth from thought “to bring”. Itcorresponds to “to bring forth,” of its actualized actattributed to none other than Tinpaitipuh (Creator-mother-father),6 Being the ground of being. “Being in” implies thetemporality of being existentially. It is being intemporality through and in God, corresponding to “to keep”.“Being as yearning” is a realization of temporality, alonging to overcome the temporality of being. Thus, “beingas yearning” is a real nostalgia which corresponds to “tobring back.” To put it other way, the grounding of “beingfrom” in the one who “bring forth” implies the ontologicalnature of being; “being in” corresponds to “to keep,”inaugurated midmong, implying the existential nature oftemporality, which is divine keeping; and “being asyearning” corresponds to “bring back”, ultimate midmongimplying the longing towards the root. The coming, staying,and going of being, to divine intention is the meaning of“divine intentionality”. Hence, midmong is the point of

made but failed too. The people were perplexed and the flood wavessounded like “yuyi,yuyi”. There was a very beautiful girl by the nameYuyishe, who was a daughter of one of the chiefs of Tütsüliu clan. Thepeople thought that the flood was demanding her, so after discussions,she was sacrificed to the flood by drowning in the flood. Only afterthis, the flood subsided and people could go back to their lands andstart their life afresh. (Other versions do exist among Tikhirs). TikhirTribal Council, “A Brief Write Up on the Socio-Cultural History of theTikhir Tribe,” (Document Submitted to Government of Nagaland, H.Q.:Anatongre: Tikhir Tribal Council, 2004). 18.

6 Tinpaitinpuh is an androgynous concept of God. It is a compound ofthree words: Tin, means Creator, Pai is feminine suffix, and Puh ismasculine suffix. Literally, it can be translated as “Creator Mother-Father”. Creator-mother-father, God, Goddess and He, She are liberallyused throughout this paper in the sense of androgynous term as renderedby traditional term i.e. Tinpaitinpuh to maintain inclusive and analogicalnature of God-talk.

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origin, and also the parting, as well as meeting point; itseparates and unites God and being. Thus, it is within thesetheoretic conjectures I attempt to articulate midmongspirituality.

2. Midmong observation, restriction, and its rationale

There are both religious and socio-cultural factorswhich determine to observe midmong. Midmong is observedafter every sacrifice is made or work done in relation toseed sow rituals in the new and old field, after forest isfelled and burned for the new field. Midmong is alsoobserved in the events of natural calamities such aslightning strike on the soil, trees, animals, houses, andhuman beings etc. When the new log drum is brought tovillage, the next day is observed as midmong. Midmong isalso observed at the end of every festivity. Midmong iscarefully observed with proper care to avert off bad impactand for invoking blessing upon human beings and creation.

Here are restrictions while observing midmong whichforms the code of midmong:7 1) Going to field is restrictedso that one may not dig or plough the ground/field. 2) Goingto forest for hunting and fishing is restricted so that onemay abstain from killing animals, birds and fishes. 3)Dismantling and repairing of houses and granaries arerestricted so that one will not touch any tools. 4) One isforbidden to get inside the granaries and touch seeds thatare preserved for next year; lest, it obliterate itsfertility. 5) One is forbidden to cut trees and grasses. 6)One is forbidden to weave and knit. 7) One is forbidden tocollect firewood and edible leaves in the forest.

Midmong is the act of worship. The violation of theabove restrictions is an ecological sin, which befall on the

7 Daniel Tikhir, “Tikhir Naga Creation Study…, 53.

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person committing it, as well as the whole community. Italso affects the crops with less harvest. Improperobservance of midmong affects the whole of creation. Theproper observance of midmong is a sign of faithfulness toTinpaitinpuh/God, and also doing the rightful religious ritesthat human ought to do, as it is a sacramental act toCreator. It is an ecological sacrament constituting worship,sanctification, reverence, and invoking blessing from theecological God. It is the doctrine of life related tomaintenance of tranquility with the whole of creation.Midmong, observed on account of any activity is properlyobserved so as to get blessing of the purpose for which itis done.

3. Seed Sow Rituals in the New and Old field

The seed sowing rituals is sacred rites performed bythe priests. Among the Tikhir community, there are twotraditional priests known as thongpo and mürokpo who performedreligious ritual for the whole community. Thongpo is thepriest for the new field and mürokpo is the priest for theold field.8 Each village had these two priests chosen fromthe thongliu clan9 considered to be the priestly clan,however, in the case of the absence of thongliu clan in aparticular village, the villager can commissioned any onefrom any clan whom they considered fit and competent, totake the office of priest to perform the ritual for thevillager.10 This is the indicative that the office of thepriest is not rigidly reserved to priestly (thongliu) clanbut any clan can take the office.

3.1. Seed Sow Ritual in the New Field

8 Interview with A. Pentsü Thongliu, Anatongre, 11 May 2010.9 Tikhir Tribal Council, “A Brief Write...,” 13.10 Phone interview with M.Shiuto, Executive Secretary TBBA, 11 may

2014.

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Prior to seed sowing ritual, the thongpo, the priest ofthe new field chooses one person to collect a basket of riceeach from the entire household of the village known as thong-jih (priest rice). The collecting begins from unblemishedhousehold. In the mean time, priest would be invited by thevillagers and offers rice bear spanning two days. Afterthat, on the first day while the rest of the villagersremain in the village, thongpo (priest of new field) go tothe new field for performing required rites and worship onbehalf of the village. In so doing, a pig is killed and withnecessary ritual he pronounces incantation to the spirits ofthe new field to shower abundant blessings upon the fieldand villager. On completion of required rite he begins toconstruct hut and sow every kinds of crops in a small areasurrounding his hut. In the evening after completion of allrequired worship and works, he comes back to village and onthe way, at the main junction of the footpath to the fields,he casts lot with an utterance thus: “for good harvest thisyear” and pours rooster’s blood on the ground. If the bloodflows straight, it is interpreted as bad harvest, if theblood flows to the right side, it is interpreted as goodsign for the new field, and if the blood flows to the leftside it is taken as good sign for the old field, if theblood brim over both right and left side, priest (thongpo)shrieks aloud and say “this year will be blessing year,” andit is interpreted as the sign of bountiful harvest both fromthe new and old field.11 The next day is rest on account ofpriest called thongpo midmong (rest on account of priest).

3.2. Seed Sow Ritual in the Old Field

First, as the days come closer to perform seed sowingritual; mürokpo, the priest of the old field announces theday of seed sow ritual, three days in advance. On the first

11 Interview with Tsintsümong Thongliu, Anatongre, 15 May 2014.

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day, mürogpo and his family go to the old field forperforming ritual. And the rest of the villagers remain inthe village, it is a day of care to be observed by them. Onreaching the field mürogpo kills a rooster and above his huton the northern side, he offers incantation and worshipinvoking the blessing of Tinpaitinpuh. On completion of allritual, mürogpo and his family sow millet and other cropsnear his hut. At noon, they would eat their meal. Whilehaving meal, it rains. If it rains heavily, it isinterpreted as the sign of bountiful harvest and if it rainslesser, it is taken as a sign of poor harvest. After themeal, the mürogpo and his family would return to thevillage.12 And in the evening, the whole relatives or clanof the mürogpo’s family gathers in his house to perform thelast ritual of the day. A pig is killed, followed byincantation and worship. At dusk, after completing all thenecessary rites, the whole clan dines; during which itrains.13 The final prediction of the blessing for that yearis cast here on the time of the meal. If the rain is heavy,it is taken as a sign of bountiful harvest but if it rainsless, it is taken as a sign of poor harvest. On the secondday, the whole village would observe mürogpo-midmong (reston account of priest/priest rest). On the third day,contrary to other usual days timing, the entire villagers goto the field early in the morning to sow millet and otherfood crops. During which everyone performs worship andsacrifice in their own field. At noon, during the mid-daymeal all the neighboring fields share and exchange theirfood and curry. And then the work continues and whoever

12 Interview with Mülahthong Thongliu, Anatongre, 12 May 2010.Note: Mülahthong is the priest (mürokpo) of the old field at Anatongrevillage at present. He is also the second Head (king) of the Village.

13 I being from mürokpo (priest of the old field) clan member hadparticipated several times in the ritual and the distinctive mark whichI notice was the drizzling of rain every time during evening ritualmeal.

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finishes first helps the neighbors who have not finishedsowing. Even as they return to the village, if they findother nearby the way busy sowing, then they would help them.The fourth day, then, is observed as biti-midmong (publicrest or rest on account of public).

Some members of the priest’s clan whose daughtersmarried with other clan, if they wish to partake their fore-parents’ blessings, comes to their parents or relativeshouse early in the morning of the second day or in theevening which is declared as mürogpo-midmong (priest’s restday). As they (daughters) visit, their own relative, themembers of priest’s clan feel happy to share their blessingto their daughters and their nephews/nieces. So, they sharea portion of ritual meat for them to have it in their fieldon the third day, saying “this is our ritual meat, eattomorrow in your field, test it, if it matches, you wouldhave a bountiful harvest, but if it doesn’t, poorharvest.”14 After taking the rituals food from thongliuclan/priestly clan, if the harvest is bountiful theirdaughters continue to come every year but, if they get poorharvest, they would stop.

3.3. Rationale of Seed Sow Rituals: Consecration and SeekingBlessing

Primarily, seed sowing rituals is done to consecratethe soil and seed by invoking Creator-mother-father to makeland to be kind, fertile and generous as they sow and toilon the soil; seeds to be active for germination, health, andfruition. It is also a day on which they consecrate theiragricultural tools, so the equipment by which they work maynot harm them and the crops, but bring blessings to them.Seed sowing ritual is the act of worship, a deep

14 I heard my parents saying so while sharing a ritual meat.

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spirituality centered on the soil and existence which isdone with reverence to mystery of sacred power, seekingblessings to bestow upon human toil. Seed sowing ritual isdone in due recognition of the invisible Creator-mother-father whom they put in a phrase as the “One who dwells inheaven and one who dwells in the soil,”15 and sacredness ofthe land for which its sanctification is held in reserve tothe priest and hallowed act.16 As the saying goes: “Land issacred so the priest should touch first” (Li hi araang lokkok nü,jonü amükiamliu nüraih santanpo). The sacredness of the land isrecognized by the indigenous people therefore, beforeordinary people, it is the priest, who would touch the soilfirst with proper ritual and worshiping elements in any kindof agricultural activity is done upon the land. They aretaught the sacredness of land to be revered, lest it takesaway blessings. This is the reason the seed sow rituals isdone by the priest on behalf of the whole village, followedby common people in their own respective fields.

On the other side of sacredness of land, there is alsonegative consequence. Land is considered as sensitive tohuman act. It acts upon human act. Land can curse humanwork. Thus, seed sowing ritual is performed in duerecognition of the power of land and creatures, so as toward off curse/poor harvest. It has power to give eitherabundant harvest or poor harvest depending upon our ritualand worship. It is believed that improper and shortage ofrequired ritual and worship caused poor harvest. Therefore,proper care is observed during the seed sowing ritual withthe entire required act. This implies that one cannot cheator lie before land by failing to fulfill required ritualact. Thus, one is guided by the precept through the

15 In Tikhir language the phrase is “thünying khiah vipo ro lishin vipo.”

16 Interview with A. Pentsü Thongliu 11 May 2010.

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quotations of the land, thus: “Never lie before the land”(Li mita hamülap); “Before land, never boast” (Li mitamahtuhtilai); “One who competes with the land does not livelong.” (Li angütü shitiliu kü kumahjiplai)17 These three quotationsimplicates one not to play, make fun, cheat and lie inregards to rituals related to land or miss any elements ofritual act while performing seed sow ritual. To do so, wouldinvite curse upon our labor. Seed sowing ritual is alsoobserved in recognition of the value of land and creaturesseeking forgiveness and to ward off poor harvest fromdestruction of land, animals and plants and other insectsduring the preparation of the fields.

3.4. Double Rooted Identity: The Fusion of Indigenous andChristian Practices

These days these practices have undergone modificationand extension besides the actual traditional practice.Midmong is observed after the completion of every biggathering in the village like Students’ Conference, Jubilee,and Church annual gatherings. The fusion of the traditionalreligious practice with Christianity’s prayer and fastinghas enriched this spirituality to indigenous-Christianspirituality. In all the Tikhir villages, traditionalpriests lost their office except at Anatongre village wherethe mürokpo (priest of old field) retained his office. Thus,at Anatongre village, everything related to seed sowingritual in the field is performed by the indigenous priest,and the rest is taken cared by the pastor in Church.

In the places where the traditional priests do not retainthe office, the pastor and the deacon board takes over thecharge. On the first day, the pastor and the deacon board go

17 These two saying is also used especially in the context ofgreediness towards the land. In the context of the land dispute, thesesaying are often quoted.

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to the community/church field,18 while the rest of thevillagers stay back in the village. On reaching the fieldthey pray, and then start to build hut and sow all kinds ofcrops surrounding the hut. At sunset, after completing aday’s work, they pray for abundant blessings upon thevillagers in that new field and come back to the village.The second day is declared midmong; and the entire villagersspent time in prayer and fasting. The third day, all thecommunity go to their own respective fields; and the fourthday is midmong and spent their times in prayer andfasting.19 There is no uniform procedure followed by theTikhir Villages; each village has adopted their ownconvenience. Some villages reserved the first day to thepastor and deacon board, this too, some go to thecommunity’s/Church’s field and some to the churchtreasurer’s field. Some villages do not reserve the firstday to the pastor and deacon board, but the entire communitygoes to their own respective field and does the needful.Though, there is no common procedure followed by the TikhirChristian villages, the essence of midmong and seed sowrituals remained same. The important thing to note is theinteraction of this indigenous spirituality withChristianity has engendered a mutual fusion. It became bothindigenous and Christian as well. To put it other way,Christian faith which is foreign to Tikhir community hastaken root in the traditional religion and culture, andindigenous spirituality have evolved into an indigenous-Christian spirituality thereby significantly broadened theconcept of ritual and identity. Firstly, the fusion ofmidmong and seed sowing rituals, with Christianity hasenlightened us to see rites and rituals as dynamic rather

18 Sangkhumti village have a practice to go to Treasurer’s Fieldon the first day.

19 Phone interview with Kiumükam, Pastor, Bokphur Village, 12 May2014.

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than an unchanging and static entity. Rituals then aredeemed as sacraments of encounter with Creator-mother-fatherthrough creation. “The things of this world participate inand signify what transcends our world. The sacramentalsensibility depends upon a belief that everything isconnected, that the beings of this world are analogouslyrelated to God (Being-Itself), and hence can besacramentally related to God.”20 Secondly, the encounter oftraditional religion with Christianity has engendered a newreligious identity as Tikhir Christian or indigenousChristian. One might question, doesn’t it dilute Christianidentity? It does not dilute, but enriches one another.Identity is fundamental to every human community. It is theessence of and an intrinsic characteristic of individual andevery human community which manifest the plurality of God’screation. Therefore, to lose ones’ identity is deracinationof self from ancestral root. We are indigenous by root,Christians by conversion; hence, becoming Christian shouldnot lead us to forfeit our traditions and customs utterlywhich determines our identity. We certainly, do not becomeJews by becoming Christians, but becomes the follower ofChrist; so also by affirming our root, we do not becomeheretics, but becomes who we are—our identity as indigenouspeople; hence, the compound of the two shapes our identityas indigenous Christian: becoming doubly rooted. Further,what makes us genuine Christians? Is it by forfeitingeverything traditional, and follow abstract theologicalconcepts unrelated to us which become the norm to become agenuine Christian? I believe, as an indigenous people first,and Christian by conversion; it is by affirming both thepractical spirituality of traditional religion replete withtruth blended with the truth of Christianity has made us a

20 Sallie McFague, Metaphorical Theology: Models of God in Religious Language(Philadelphia: Fortress Press, 1982), 6.

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genuine indigenous Christians. But how do we justify truth?Truth cannot be subjected to any norm, for we do not justifytruth according to our condition and norms, but the truthjustify itself by surviving the test of time. In otherwords, any tradition, having values for physical as well asspiritual life surely would endure the test of time. Thefact that midmong and seed sowing rituals stood the test oftime as truth vis a vis Christianity proof itself of thetruth it contained. Thus, it is these truths of traditionand Christianity that enriches our spirituality which givesus a unique Christian identity as TikhirChristian/indigenous Christian. So, in the forgoingdiscussion, I devote to its theoretical as well as practicalimplication of midmong spirituality to have a bearing uponthe indigenous Christians of the theological articulationundertaken here.

4. Seed Sow Rituals as Midmong Centric Spirituality and itsTheological Significance for Ecology

4.1. Midmong Spirituality as Feast of God and Existence

What constitutes Midmong as the ethics of existence orfeast of Creation is primarily, feast of God’s rest. God’ssacred rest is a rest from all works of creating activity.The rest of God is neither before completion nor fromfatigue, but rest after completion of creating activity,21

the attainment of perfection of every work and a celebrationof contentment and peace.22Dietrich Bonheoffer captures thisthought well. Rest he writes:

…means rest after the work is accomplished, it meanscompletion, it means the perfection and peace of god inwhich the world rest, it means transfiguration, it meansturning our eyes absolutely upon god’s being and towards

21 Genesis 2:3.22 Every work of creation was found good and complete. Gen.

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worshipping him. It is never a lethargic god; it is rest ofthe creator. It is no relinquishing of the world, but theultimate glorification of the world which is gazing upon thecreator.23

In midmong, Creator ceased from activity, and beholds thesplendor. It is the rest of Creator, a celebration of theend of creativity and beginning of creatures’ existence.This celebratory event of God is a sacred event with and forcreation where God blessed and sanctified them.24 God’s restinaugurated the rest for and of creation. Rest of creationtherefore, is a divinely ordained doctrine for wellbeing ofall the creation. Midmong is a reenactment of God’s rest.It is the doctrine of life or the ethics of existenceinvoking Creator’s blessing upon creations on the day ofmidmong—blessing and sanctification. The practicalimplication of this life affirming spirituality dignifiednature and their values. In the midmong “stillness,” humanno longer intervenes in the environment through their labor.They make it entirely sacred so it becomes feast ofcreation. Jürgen Moltmann rightly says, they truly recognizethat as God’s property, creation is inviolable; hence,sanctify the day through their joy in existence as God’screatures within the fellowship of creation.25 Midmong is thefeast of creation because only on the day of midmong allthings both sentient and non-sentient find its repose andcelebrates the day with their own inherent dignity andvalue. In this rest, they unfold their own proper quality.It also implies homage to the author of creation and respectdue, and a participation in the divine constituted midmong.

23 Dietrich Bonhoeffer, Creation and Fall: A Theological Interpretation of Genesis1-3 (New York: The Macmillian Company, 1959), 42.

24 Genesis 2: 2-3.25 Jürgen Moltmann, God in Creation: A New theology of Creation and the Spirit of

God, 277.

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The celebration is the dethronement26 of humans’ power andfreedom over creation and recognition of nature’sexhaustible resources by subjecting themselves to the codeof midmong for replenishing her strength. Moved by thedilapidated condition of ecological crises, Sallie McFaguewrites, the universe has not been for most species, andcertainly not for most of the individuals within the myriadspecies, a gorgeous celebratory event.27 This is true asthere has been a struggle, loss, or deterioration of herresources due to human’s indifference. In this backdrop,midmong implores to hallow the day and recognize thosespecies already victimized to celebrate their dignity alongwith those privileged. This is not only for the sake of theday, midmong, but it also demands a change: a change inknowing, change in attitude and a change in doing. Indeed,human would be the worst hit victim of their action. Thus,these call us for a radical change of our nature towardscreation. Unless, human change perception towards creationthrough midmong of God and creation, they would notexperience the bliss of midmong, the communion of Creator-human-creation. For the feast of midmong unveils thevulnerability of human themselves as the eventual victim oftheir own abuse freedom in the communion of created worldand hence, implicates its care through midmong—rest of

26 Human rationality was enthroned and adjudged superior thanirrational creatures; and its repercussion is rampant exploitation anddomination. The Hebrew word translated “dominion” seemingly served tolegitimize this human’s rational power over creatures/creation. However,Allan Boesak observed that Hebrew word translated “to dominate” couldalso be rendered “to serve.” Thus rationality must not be the basis toabuse creation, nor enthroned at the expense of creation. Rest is thebasis of all existence; so, negative emphasis must be dethroned whileaffirming it. See R.S. Sugirtharajah, Frontiers in Theology: Emerging Trends(Mary knoll: Orbis Book, 1994), 229.

27 Sallie McFague, The Body of God: An Ecological Theology (Minneapolis:Fortress Press, 1993), 71.

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Creator-mother-father which is a rest for creation andhumans.

4.2. Midmong Spirituality as Feast of Co-existence

Midmong is also a feast of co-existence. The rest ofGod on completion before variegated beauty is the indicativethat God imparts co-existence as intrinsic to nature ofcreation. This is a challenge against ideology ofexploitation to the extent of extinction of earth’sresources by focusing on maximizing profit, without caringthe relational existence.28 Such concerted efforts of profitoriented ideology has been the product of modernization andrational scientific thinking that devalued co-existencewhich consequently led to a rampant destruction of creationand ecological imbalance, threatening existence toannihilation. Midmong is a feast of co-existence invitingall God’s creation to maintain the inherent relationship ofco-existence through repose. It is the feast of co-existencefor all the creation; because, in human repose fromactivity, creation finds its repose. In this repose,creation acquires its true identity as being of value bothin them and for other. The delicate link for sustenance ofall is the crux, the doctrine of midmong affirms. It isunity in its delicateness maintaining reverence to the valueof all that exists constitute one of the basic principles ofmidmong. Unless, this delicate unity of co-existence isaffirmed, the world would inevitably lead to its doom.Therefore, Yangkahao Vashum opines that the ultimate concernof all beings is to maintain a harmonious interrelationshipfor the well-being of all.29 So, human must continuallyreenact this sacrament which God in creation has instituted

28 The governing principle of economic policies of modernizationis maximizing profit at the expense of nature. Ramesh Kanitkar,“Hurtling Towards Economic Doom” Eastern Chornicle (Guwahati) 23 September2010, 6.

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and ordained. For creation is for midmong and it is plainthat creation was created by God, exists before God andlives with God. Hence, midmong is the doctrine ofcoexistence that disregards the ideology of the survival ofthe fittest, dominion, subjugation, exploitation etc. It isprimarily, rest of God and rest of creation from restingGod, rested in order to celebrate life. This celebration oflife, writes Hrangthan Chhungi is educating human beings thenecessity to respect life and creation’s existence thatproceeds from God.30

4.3. Midmong Spirituality as Ethics of Procreation

As co-existential being, the responsibility ofpreservation and procreation for harmony is the mandate theCreator-mother-father granted to creation and human. But, init the resting Goddess do not freely bestowed theirindependent power of procreation to increase their potencylimitless, rather in Her sanctified day—midmong, she gavethe power to allow to all creation to find repose. Inrepose, Creator-mother-father imparts the midmong blessingto every creation She has made. In other words, in Goddess’rest, all creation finds their rest, and only in thepresence of Her existence is the blessing of creationexistence. This is so because in Her reposing presence onthe day of midmong, She enters creation to sanctify andreplenish them to potency.31 This is the basis ofprocreation. Therefore, the feast of midmong is not alavish feasting, nor does it grants license for limitlessprocreation, rather it is complete rest, keeping still,

29 James Massey and Shimreingam Shimray, eds., Dalit-Tribal TheologicalInterface: Current Trends in Subaltern Theologies (New Delhi: TSC/WSC & CDS, 2007),34.

30Hrangthan Chhungi, Theologizing Tribal Heritage: A Critical Re-look (Delhi:CWM/ISET-ECC/PCI/ISPCK, 2008), 165.

31 Wati Longchar, An Emerging Asian Theology, Tribal Theology: Issue, Method andPerspective (Jorhat: TSC, 2000), 77.

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replenishing its resources in its stillness that it mayperpetually perform its onus of procreation through theindwelling presence of the Creator-mother-father. Further,the necessity of this repose for procreation is an explicitindication of the limitation of potency and exhaustibilityof earth’s resources; consequently, its perpetual existencerest thereof upon preservation, requiring a constant carefor harmony.

4.4. Midmong, a Spirituality of Justice and Dignity

The ecological issue is the issue of the “margin” andthe “centre.” It is the issue of margins because theoppressed communities like indigenous people are at the siteof margin, demanding for basic rights of land and itsresources which are central for their living space andsurvival. Land and nature are also at the site of marginbecause they have no controlling power to preserve andprotect itself but vulnerable to human action. These issuesof margin is the issue of the centre too because it is thecentre of all existence, for the imbalance of naturethreatens the entire creation. Hence, ecological problem isthe issue of the margins and the centre. Therefore, justiceissue for the margins is important and critical. If justicebasically means, fairness, then, on a finite planet withlimited resources to support its myriad kinds of beings,human and non-human; sharing fairly, using fairly is anissue of highest priority.32 Justice and dignity of humanbeings are never complete without the justice and dignity ofnature. Midmong calls for celebration of justice anddignity. It calls, not, for annihilate, but for reverence,not for rampant exploitation but for dignified use, not forabuse of wants but of use for needs.

32 Sallie McFague, The Body of God: An Ecological Theology (Minneapolis:Fortress Press, 1993), 5.

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Human being is rational being, who is able to make decisionboth for them as well as other vulnerable species. Itimplies that humans are the creator of ideology, policy, andother system towards nature and human themselves which couldbe oppressive and liberative in nature. But unfortunately,human manifest mostly a self-centered and oppressiveideologies. For instance, capitalist ideology profits onlyfew at the expense of the poor. World Trade Organization,Multi National Company, Transnational Company etc are mostlycontrolled by few individuals and rich Countries creatingmayhem to nature and the poor countries. In other words, thepolitics and ideology of the dominant people is self-centered and oppressive. They ignored nature and people whoare at the periphery. In stark contrast against suchoppressive ideologies, midmong challenges to maintainjustice needed for animals, nature and humans. To deny themis tantamount to self-deracination. Therefore, justice mustnot be simply acknowledged but fulfilled politically,religiously, economically, and ethically for oppressedpeople and nature as well. Political and social justice islinked to ecological health, as Jürgen Moltmann has rightlysaid: “We shall not be able to achieve social justicewithout justice for the natural environment; we shall not beable to achieve justice for nature without socialjustice.”33 Therefore, justice so dear to human beings is tobe understood as justice for creation which is so dear tothem (creation) and human too.

4.5. Midmong, the Crown of Creation

Midmong as the crown of creation implies that time iscrowned. First, in its existential nature the particulartime of the day is crowned, and perpetually gives forth its

33 Jürgen Moltmann, The Future of Creation (Philadelphia: FortressPress, 1979), 128.

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blessing and preserves creation from annihilation throughrepose. This means midmong is universal yet its blessinggranted on account of its particular time is temporal.34 Init, the resting God bestowed to His creatures, nature, andhuman to experience beatitude. Through His reposing presenceon the day/time, He imparts the blessing of midmong to everycreation which constitute a temporal beatitude. Second,midmong as the crown of creation imply midmong itself—theeschaton time. For, being is real yet characterized bytemporality and yearning for supreme beatitude, a nostalgiawhich corresponds to “bring back,” which is the divineintent. Thus, all creation including human heart is groaningand restless searching the ultimate resting place where themenace of nothingness cannot reach.35 Hence, midmong itselfis the eschatological crown; in this all creation shares thecrown of midmong. The world and her inhabitants need rest,for which it was crown through “activated midmong” which ispartial, implying, it would accomplish its final crown inGod’s destined day. This is the purpose of crowningmidmong. Therefore, midmong opens true future for creationand humans.36 On midmong, the redemption is celebrated inanticipation. It is the presence of the eternity in time,and foretaste of the redemption to come—ultimate midmong(final consummation). Hence, soteriological talk in midmongopens true future for humankind and all the creation.

4.6. Midmong Spirituality

Midmong is unique indigenous spirituality. It is adynamic spirituality. Here, sacred and secular, spiritualand earthly, dichotomy is understood as different spheres of

34 Jürgen Moltmann, God in Creation..., 283.35 Romans 8:22-23.36 Two flood stories found in Jewish tradition and Tikhir

tradition confirms that salvation belong to human and all creation. See foot note 5 for detail.

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complementary communion. The ethics of co-existence enablesthe indigenous people to conceive the cosmos and all createdthings as sacred community impacting one another. Therefore,every act that they do is a spiritual act.Compartmentalization (sacred and secular) vanishes inmidmong spirituality. Working in the field, singing,dancing, playing, feasting, and resting are all religiousacts. To put it other way, working, and festivity are actsof worship which is followed by sacrament of midmong foracts done to/against nature/creation. To elaborate, everymidmong is preceded and followed by some kind of activityand festivals that becomes the part of spirituality forindigenous people. For instance, seed sow rituals is done toconsecrate the seed and soil by invoking Creator to makeland to be kind, fertile and generous as they sow and toilon the soil. The celebration of midmong imparts the ethicsof conservation, reverence, co-existence and cosmic oneness.Human beings are not independent and isolated individuals inmotion against nature grappling for their survival, butinterrelated spiritual being, connected to whole of cosmos.Midmong spirituality teaches human being the unity ofhumanity and creation. “The whole world belongs to the wholeof humanity to be shared by all,”37 including creation.Midmong spirituality is a mode of being in which not onlythe Divine and the human commune, but humanity commune witheach other, and we also find ourselves being communion withthe cosmic orb and the cosmic orb in us. This is the cosmiconeness, the spirituality of the communion: God-creation-human, a distinctive mark of midmong spirituality.

Conclusion

Today, an ecological crisis call us to move towards anindigenous spirituality and wisdom that emphasized the

37M.Rongsen, Development and Ecology (Delhi: ISPCK, 1999), 28-29.

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dignity and value of every iota of creation/nature, God’sSpirit in creation, and human beings as the integral part ofnature. A new alliance of humanity and creation isimperative. For new earth and new cosmic consciousness, newhumanity must be created through an epistemology thataffirmed the co-existence and Justice for every iota ofCreation. Unless, such epistemic shift is undertaken,humanity with creation is bound to extinct. Therefore,towards this imperative, the paper affirmed midmong asviable spirituality for redeeming the groaning creation.Because, symbolically and sacramentally in midmong, God’srest is reenacted for the up keeping of creation, theirsurvival with an anticipated hope. It is regretted to statethat only after the pain and peril we have experienced, wevalue the importance of creation and ecology. For instance,the World Environment Day, the United Nations’ principlevehicle towards encouraging worldwide awareness and actionfor environment started observing from the year 1973 only.38

Whereas, even before confronting such peril, our fore-parents learned the value of environment so they cared. Forwhich, this paper asserts, our ancestors were the firstecologists for they practiced midmong spirituality, knowingthe fact that everything in this cosmos are intricatelydependent on one another for its existence. We must learnthat “If we hurt nature, nature will hurt us,”39 hence,deliberate care is imperative; otherwise there is noescaping from the catastrophe that would come.

38 “World Environment Day: Raise Your Voice, Not the Sea level”Nagaland Post, (Dimapur), 6 June 2014, 2.

39 Max L. Stackhouse & Diane B. Obenchain, God and Globalization: Christand the Dominions of Civilization, volume 3 (Harrisburg, Pennsylvania: TrinityPress International, 2002), 150.