Some Findings

As stated, the transition that took place in the Kuki society has had great impact upon the present Kuki people. No doubt total extinction or total abandonment of their traditional religion and practices is not there; though to some extent many practices have been aban­doned.

Table 14.1 Analysis of Response According to Various Age Groups

Source: Author

Q.

From the findings, kilha khona have virtually become an unknown topic in the life of the present Kuki and the question raised concerning this ritual is to find out the relevancy of this rituals in today’s context and see how the Kuki can incorporate this traditional practice in today’s Christianity. It is to be clarified that the ritual practices are part of the tradition; even after accepting Christian faith, the people feel the need to incorporate some practices similar to biblical healings in their life. Table 14.1 gives us different answer to this.

About 29.5 per cent of the total respondents were of the view that there is continuity in one way or another in practicing traditional kilha lhona in today’s Christianity. As this ritual is mainly a prayer seeking the blessing of Chung Pathen (Supreme Being) for health, and blessing of the person who is kilha lho³³. Like other rituals, kilha lhona is also a prayer offered for the child and for barren women to have child. As our findings suggest, this ritual is still relevant in today’s contexts.

On the contrary, 24.5 per cent are of the opinion that this ritual has no meaning in today’s Christian context as it deals with the supernatural power of invoking the souls of the departed for seeking their blessings to bear a child, which involved a kind of divina­tion by strangling a cock. Therefore, this superstitious belief is incompatible in today’s Christianity of the Kuki. Moreover, scientific and medical facilities are available which are safe, preferable, and suitable.

It is recorded that 16 per cent of the total responses had no idea about the ritual prac­tice. No doubt, kilha lhona ritual is done by divination; the opinion poll suggests there is a variation between the traditional practice and today’s practice. The actual practice may not be very much applicable, but the significance of doing it can be celebrated.

Q. The ritual practice Chaang Lhakou, Sa Lhakou, and Mi Lhakou are important for the traditional Kuki. Is it possible to incorporate the same in today’s Kuki Christianity?

Rituals like chaang lhakou, sa lhakou, and mi lhakou in today’s context have become an unknown topic especially to the younger generations. Therefore, the main thrust of this work is to find out the significance of each ritual and see whether these rituals can be incorporated in today’s Kuki Christianity. Table 14.2 shows the response from various age groups.

Table 14.2 Analysis of Response According to Various Age Groups

Source: Author

From Table 14.2, it transpires that 23 per cent of the responses are not in favour of incorporating rituals like chaang lhakou, sa lhakou, and milha kou in today’s Christianity as these rituals are done to appease the ‘spirits’ or souls and making sacrifices for good harvest, and it is done through divination. Moreover, in today’s context there is no practice of these traditional rituals as it was.

However, 30.5 per cent were of the view that being blessed by gods through bumper harvest or wild animals in game and fertility for women are signs of blessing. Therefore, in return giving glory and giving thanks to Chung Pathen (Supreme Being) is an essential aspect that strengthens the relationship between god and humans. No doubt the elabo­rate and complex incantation and performance has been substituted by Christian prayer at church or at home. Therefore, these rituals can still be practised and relevant among the Kuki.

Q. The Practice of Indoi was important to the people. Can we incorporate Indoi practice in today’s context?

The practice of Indoi is said to be the core of the Kuki traditional religion. Therefore, our aim is to find out the relevance of Indoi worship and question how the people conceive Indoi and see whether it can be incorporated in today’s context of the Kuki.

Table 14.3 shows that 22.5 per cent of respondents opined that Indoi worship can still be incorporated in today’s context, not as the object, but taking the significance of the ingre-

Table 14.3 Analysis of Response According to Various Age Groups

Source: Author

dients in the object.

Still if the Kuki believe Chung Pathen (Supreme Being) as the sole creator and author of all, there is no doubt in seeking the blessing of the creator god. Apart from this, Indoi is also known as ‘house hold deity’, Indoi represents Pathen in each family. Therefore, it is consid­ered as a distinctive mark of the Kuki religiosity. About 18 per cent of the responses do not accept the concept of Indoi; according to them any sorts of magical formula or superstition in religious practices are not acceptable. Therefore, Indoi worship cannot be incorporated in today’s context. Yet the highest percentage received i.e. 30.5 per cent of responses are of the opinion that the symbolism of Indoi cannot be regarded as god that can be worshipped, but as something sacred to the Kukis. It is to be mentioned that the practice does not exist; however, the symbol is still owned by many households. This ritual and the significance of the religious symbolism are studied from ecological perspectives, theological perspectives, and social and political perspectives (Chongloi 2008 and Haokip 2007). But we have lim­ited the study to highlight the importance, and its relevance only.

The significance of Indoi lies in its place in traditional religion as it shows the bless­ings of god; however, incorporating it in its original practice may lead to deteriorating the Christian faith as Indoi also incorporates magical charms. Therefore, they do not come to any definite point whether it is good to incorporate in today’s Christianity or not.

14.5