History of Christianity in Mizoram
The natives were still under the influence of several tribal chiefdoms, practising Sakhua (Luahai Animism) and lacking a writing system.
Even the recorded first Christian conversion was that of the chieftain of Durtlang, Aizawl, by the name of M.Suaka, and the first people who got baptised were Khuma and Khara of The Presbyterian Church.
Other denominations soon arrived, including Catholic, Salvation Army, United Pentecostal Church, Seventh-day Adventists and others.
However, in the 1970s, the Church, upon seeing the loss of Mizo culture, began to revive several traditions such as Chapchar Kut.
They practised elaborate rituals, including animal sacrifice, and functioned on priests known as Puithiam and medicine men known as Bawlpu.
General Bourchier led the expedition and, after encountering overwhelming resistance and unfamiliar terrain, rescued Mary Winchester and the other British hostages.
[15][16][17][18] On closer scrutiny of Williams activities during his visit, the date of his arrival, 15 March, is declared as the true "Missionary Day" by Mizoram Presbyterian Church in its 89th General Assembly in 2012.
This led to the establishment of the Arthington Aborigines Mission in 1889 for the evangelisation of tribal people in northeast India.
After a long wait for permission from the government to enter Lushai Hills, they were only allowed to stay at Kasalong village, the nearest possible location.
Finally, a permit was issued, and they immediately set off on Tlawng River in a canoe on Boxing Day of 1893.
Many staff of colonial institutions, from education to medicine and engineers, often contributed to the spread of Christianity in their personal efforts beyond the roles they were entitled under.
[26] They made camp at Thingpui Huan Tlang ("Tea Garden"), MacDonald Hill, Zarkawt.
[28] The Arthington Mission mandated the missionaries to move to new tribes after two-three years and had no intention of establishing churches.
Lorrain and Savidge's efforts over five years only led to the baptism of two converts, which eventually convinced Robert Arthington to demand to move to new tribes.
Lorrain and Savidge, the pioneer Baptist missionaries, offered him hospitality at Thingpui Huan and provided him with the necessary preparation for his works.
[31] This organised congregation in 1898 is considered as the origin of church in Mizoram, and the establishment of Mission Veng Kohhran.
Kuki labourers levied by the British as coolies carrying supplies would claim Christian faith to not work on the sabbath day.
Lal Khamliana and other locals in the 1890s learnt writing from the missionaries without signing up as Church attendees, further showing how selective commitments allowed Mizo individuals to claim preferential treatment and opportunities.
While Mizo communities increasingly listened and participated in recitation of the gospel, they often failed to retain the knowledge imparted or understand the concept being espoused.
This was achieved with stricter measures of keeping the Sabbath Day, abstaining from rice beer, and feeding ramhuai or evil spirits as appeasement in traditional Mizo belief.
BMS had received an inheritance from the will of Robert Arthington, and with that, they could manage the mission field of southern Lushai Hills.
Lorrain, therefore, urged his younger brother Reginald to start a mission work among the Mara people ("Lakher" to foreigners).
They entered Maraland (now includes southern end of Mizoram and adjoining Chin State of Burma) and settled at Serkawr (Saikao) village on 26 September 1907.
A. Porteus, the political commissioner of the South Lushai Hills, saw literacy for the Mizo people as useful for constables, peons and the like.
In the South Lushai Hills, Baptist missionaries also focussed on increasing literacy and education for adults by constructing rest houses.
In the North Lushai Hills, Welsh missionaries tended to create Sunday schools that would teach the alphabet alongside religious education of the Bible.
High school and tertiary education, however, was out of state in places such as Shillong, limiting the emergence of a new elite class in Mizo society.
With the emergence of literate communities, demand for reading increased, which prompted missionaries to publish and print early Mizo language biblical translations, songbooks, manuals and textbooks numbering as far as 143 different volumes.
[26] Mass conversion within half a century and frequent bursts of revivals among Mizos led to the births of numerous indigenous denominations of Christianity in Mizoram found nowhere else.
[48] The reason largely being a reciprocal revival of cultural values which were strongly opposed by the founding missions.
