Journal of North East India Studies

Vol. 2, No. 1, Jul.-Dec. 2012, pp. 33-48.

Kuki Churches Unification Movements

Thongkholal Haokip

The coming of Christianity among the Kukis is now more than a century. Centenary
of the gospel among the Baptists was celebrated in March 1996 with a theme
“Christ the Hope of the Ages” and the Evangelical Presbyterians in 2010 with
“Power of the Gospel” as a theme respectively. Within the twentieth century almost
the entire population had been swept by Christianity and now Christians constitute
more than 90 percent of the total population. This essay discusses the advent of
Christianity among the Kukis and analyse the attempts made by church leaders to
unify Kuki churches. It also made an enquiry into the reasons for the failure of
such attempts to church unification and its implication on Kuki society.

Keywords: Kuki Church, Church Unification, Ecumenical Movement, Church

division

Advent of Christianity
Christianity was brought among the Kukis by two main Christian missions, the Baptist
and the Presbyterian. The first Kuki convert to Christianity in the then Naga Hills was
Ngulhao Thomsong, who was baptised by William Pettigrew on January 20, 1908. In the
Mikir Hills (Karbi Anglong) of Assam, Baptist missions came in and the churches were
known as Kuki Baptist churches. Similarly, in Tripura and Burma, Christianity among
the Kukis was brought in by the Baptist missions. In North Cachar Hills and Lushai
Hills, Presbyterian missions first set in their foot and the churches in the Kuki areas were
known as Ngalsong Presbytery. The Kuki Christians in Naga Hills formed the Kuki
Christian Association in 1926. They have 200 baptised members in 1936, 700 in 1950
and 807 in 1953 (Hangsing 2010: 27). Christianity brought to them not only a life of
spiritual salvation but also an end to the old ways of living; their outlook to life and
lifestyle was transformed (Vaiphei, 1995).
William Pettigrew1 was the first missionary to enter the soil of Manipur on
February 6, 1894, sponsored by the American Baptist Mission Union. He first worked as
a missionary in Dhaka under the Arthington Aborigenes Mission. Later he was forced to
resign from the Arthington Aborigenes Mission and joined the Baptist church at Sibsagar
in 1896 (Solo & Mahangthei 1986: vii-viii). While in Cachar he met some Manipuris
and learnt their language with the hope of serving in Manipur. He was repeatedly denied

Thongkholal Haokip teaches Political Science at Presidency University, Kolkata.

ISSN 2278-1455 (print)/ISSN 2277-6869 (online)

© 2012 Association for North East India Studies
http://www.jneis.com
34 Journal of North East India Studies

entry into Manipur as the British power had not been fully established. When this was
done Pettigrew got permission and he began his journey to Imphal and arrived on Janu-
ary 6, 1894 (Downs 1971: 76). He was granted permission by the acting political agent,
Mr. A Portious, to open two Lower Primary schools at Moirangkhom and Thangmeiband,
where the latter was renamed after him as Pettigrew School. He also established two
other Upper Primary Schools at Terakeithel and Singjamei. Believing that his mission-
ary call was among the Meiteis, Pettigrew soon began his proselytising activities among
them in the two Lower Primary Schools (Dena, 2010). This provoked resentment among
the Vaishnavite Hindu Meiteis. As the Government of India recognised their responsibil-
ity of governing Manipur state until the minor king could come of age, hence the propa-
gation of Christianity among his Hindu subjects was not allowed. The Meiteis succeeded
in persuading the Political Agent to discontinue his work. As a result, after six months
Pettigrew had to search for a suitable place. From December 1894 till December 1895,
Pettigrew searched suitable location for his new mission and finally left for Ukhrul to
continue his works. While Downs records the first Kuki converts to Christianity were
students of William Pettigrew’s mission school, who where they were baptised in 1901
(Downs 1992: 85), KBC history records the first two Kuki Baptists converts were Nehseh
Chongloi of Makui and Ngulhao Thomsong of the then Naga Hills. Both came to Manipur
in 1910 to assist the mission work at Ukhrul centre. In 1912 Pettigrew’s students - Teba
Kilong, Longkhobel Kilong, Seilut Singson, Jamkithang Sitlhou, Tongngul Gangte fol-
lowed by Helkhup, Pakho Sitlhou were baptised at Ukhrul (KBC 1987: 3).
In the following years, other Kuki students were converted and baptised by UM
Fox. Fox also wanted to baptise the Christians of Tujangwaichong village, which was
largely the product of Ngulhao Thomsong’s dedicated work. While on his way from
Imphal to Kohima for Furlough, Fox asked them to meet him at Karong as he was unable
to reach the village. The villagers came accordingly, who were accompanied by their
chief Songjapao Kipgen. He baptised 26 of them, including the chief, on December 12,
1914, at Karong river. On the same day, UM Fox declared the establishment of the
Tujangwaichong Baptist Church and nominated T Lhingkhosei Kipgen and Let’am Kipgen
as church pastor and deacon respectively. Thus, Tujangwaichong Baptist Church be-
came the second Baptist church in Manipur, after Phungyo Baptist Church in 1902, and
the first among the Kukis (Haokip, 2009a).
On the recommendation of the reference committee of the American Baptist
Mission Society Dr. Galen Greenfield Crozier2 and his wife were transferred to Kangpokpi
from Garo Hills, during the height Kuki Uprising (1917-19), to meet the medical needs
of the suffering masses in this area. They started the first missionary dispensary and
leprosy asylum at the new mission station of Kangpokpi on November 17, 1919. Thus,
Dr. Crozier worked together with William Petrigrew in the North and the Northeast of
Manipur. This opening of mission headquarters at Kangpokpi was responsible for the
enormous growth in the number of converts from the adjoining villages. However, the
great growth of the Kuki churches actually began late in the 1940s and by 1945 there
were 3,000 baptised believers (Vaiphei 1981: 56).
“But personal antagonism - in part theological - led them to divide Manipur
into two spheres of influence” (Downs 1971: 158). William Pettigrew was assigned to
 Thongkholal Haokip 35

work in the Northeast of Manipur (Ukhrul) and Sadar Hills (North of Imphal up to
Nagaland border), and Crozier, that of the dispensary and North West of Manipur, i.e.
Tamenglong (Dena 1988: 41). Although Corzier was assigned to intenerate among the
Zeliangrong Nagas, he had little or no direct contact with the people, because he devoted
most of the time with the Kukis (Dena 1988: 102).
In South Manipur, the Kuki chief of Senvon invited Watkin Roberts of the Welsh
Presbyterian Mission of Aijal (Aizawl) to do mission work. He came and formed the
Indo-Burma Thadou-Kuki Pioneer Mission in 1913. Later, there was a need to change
the name of Thadou-Kuki Pioneer Mission, as it reflects only the people of South Manipur.
Thus, to better suit the work of the Mission and the areas it cover Watkin Roberts formed
the North East India Genreal Mission in 1924 with its headquarters at Lakhimpur (Vaiphei
2010: 8). Later, under the division of NEIGM, according to languages, the people who
still prefer Kuki were grouped under Kuki Christian Association (KCA).
Intra and inter-mission rivalry were common among the missions in Manipur.
South West was originally the sphere of Pettigrew and the encroachment by Watkin
Roberts was objected by Pettigrew. In one of these tensions in 1923, Rev. Pettigrew, who
was in charge of the Aboriginese mission, complained to the Political Agent in Manipur
about the workers of the Thadou-Kuki Pioneer Mission were proselytising outside the
allotted area, in parts of the hills where the American Baptist Mission had converts.
There were also verbal fisticuffs between Watkin Roberts and Dr. Crozier – between the
Welsh mission and the Baptist mission, (Dena 1988: 58). Even between the William
Pettigrew and Dr. Crozier there was intra-mission rivalry as it is evident from the words
of Frederick Downs: “This was not helped by personal antagonism between the two
Baptist missionaries working in Manipur – one working among the Nagas (Pettigrew)
and the other among the Kukis (Crozier)” (Downs 1971: 111). Frederick Dawns speaks
of tension between Pettigrew and Crozier, as well as “party spirit” within the churches,
and with the Second World War (1939-45), “tribalism” emerged as an important factor
in the life of the Manipur Church (Downs 1971: 158). It can even be assumed that on
each policy of the British against the Kukis or Nagas, Dr. Crozier and William Pettigrew
might have sided on the respective people they are working with. Crozier resigned in
1932 and his work was continued by John Anderson basing himself in Kangpokpi. With
the growing number of believers and churches the Manipur Christian Association was
formed in November 1916 to look after the churches. The Manipur Christian Associa-
tion was later rechristened as Manipur Baptist Convention (MBC) in 1928 and it exist
till today as an apex body of Baptist churches in Manipur.
One significant development was that the Kuki Christians who attended the
mission school at Ukhrul volunteered themselves to transmit the new message to their
own people scattered all over the state. From 1914 onwards, both the voluntary workers
and paid mission workers traveled in all parts proclaiming the truth, Teba, head clerk,
Longkhobel, second clerk, Sheijalut, third clerk in the sub-divisional office at Ukhrul
and Ngulhao, an influential Thadou-Kuki, trained and taught at mission schools, were
among others the pioneer workers who spearheaded the new mission movement among
the Kukis and Anals (Petrigrew 1922: 13). Frederick S. Downs suggested that the failure
of the Kuki Rebellion of 1917-19 led to large numbers of Kukis beginning to turn to
36 Journal of North East India Studies

Christianity for the first time (Downs 1971: 168-169).

The early Kuki converts to Christianity were instrumental in spreading the gos-
pel among the Kabuis. The first Kabui Christian convert was Namrijinnang of Bakau
village who received baptism in December 1914. After having long conversations with
two of the early Kuki convert from Ukhrul school, Teba and Longkhobel, he decided to
become Christian. On December 6, 1914 they were baptised by UM Fox at Imphal.3 Till
the early 1980s where ethnic consciousness was not at its height among the people, the
Kabuis sang various Lenkhom la of the Kuki Lathahbu in religious gatherings. The po-
litical and ethnic situation in Chandel district of Manipur would have been different had
the early Kuki converts focus their mission on this district rather than the then British
Tamenglong subdivision of Manipur.

Brief History of Church

The history of church is the history of division. There are more than a thousand faith
groups professing diverse and conflicting beliefs in many parts of the world today. It is
an irony that Christianity is severely divided based on faith and this division has led to
the formation and existence of different denominations.
Even during the formative years of Christianity, the early church was already
divided into Gnostic, Jewish, and Pauline Christianity. Following the fall of Jerusalem in
70 AD and the break-up of Jewish Christian movement, Pauline and Gnostic Christian-
ity were left as the leading groups. The Roman Empire recognised Pauline Christianity
as a valid religion in 313 AD. Later in that century, it became the official religion of the
Empire, and during the following 1000 years, Catholics were the only people recognised
as Christians.
In 1054 AD, a formal split occurred between the Roman Catholic and Eastern
Orthodox churches. This division remains in effect till today. The 1054 split, also known
as the Great East-West Schism marks an important date in the history of all Christian
denominations because it designates the very first major division in Christianity and the
beginning of “denominations”.4 The next major division occurred in the sixteenth cen-
tury when reformation was ignited by Martin Luther when he posted his 95 Theses in
1517. More divisions took place and more denominations formed later on. Given that
there was deep division in the missionary churches based on distinct denominations in
the west, the late Christians in the Asian and African societies were already divided since
the advent of Christianity.
There are also divisions of church based on race in the later days Christianity.
Race was a source of the Methodist church’s split in 1844, and reorganising required
reopening the question of race in a new era. Here discourses of doctrine, theology, na-
tion, and race came together in complicated ways. The deliberations of the Joint Com-
mission on Unification of the Methodist Episcopal Church and the Methodist Episcopal
Church, South, in a series of meetings held between 1916 and 1920, reveal that social
concerns about race held sway over doctrinal and theological ones, but that those social
concerns had to be “explained in terms of some kind of acceptable Christian discourse”
(Davis, 2008: 128).
Although known for its ecclesial divisions the Protestant Church in the Nether-
 Thongkholal Haokip 37

lands unified in 2004. Such unification was the result of untiring efforts of the church
leaders spanning about forty three years. In 1961, a group of 18 pastors of the Nether-
lands Reformed Church and the Reformed Churches in the Netherlands issued an urgent
appeal to end the long-lasting separation between the two churches and strive toward
reunification.5 Finally the organic unification of three protestant churches took place on
May 1, 2004.

Ecumenical Movement
The beginning of the ecumenical movement can be traced to the first World Missionary
Conference in Edinburgh which was held from June 14-23, 1910. The conference was
inspired by the watchword of the Student Volunteer Movement for Mission calling for
the “Evangelisation of the World in this Generation” without divisive doctrinal issues.
The word ecumenism is derived from the Greek word ï0êïõìÝíç (oikoumene),
which means “the whole inhabited world” which appears in the New Testament (Mat-
thew 24:14) to mean the entire world. The term ecumenism refers to all of activities and
initiatives aimed at promoting mutual understanding and, eventually, unity among all
Christian denominations and churches separated by doctrine, history and practice. Within
this particular context, ecumenism refers to the idea of a single Christian Church. The
first and foremost aim of Ecumenical Movement is to reestablish the unity of the church
in response to the prayer of Jesus Christ “that they may all be one.” Ecumenism as the
praxis of dialogue between Christians and churches divided in matters of Faith and Or-
der aims at full and visible communion through renewal, conversion and reconciliation
(Raiser, 1999). Thus, the greatest aim of ecumenical movement is the reconciliation of
the various denominations by overcoming the historical divisions within Christianity.

Church Unification Movements among the Kukis: 1943-92

The Kukis were the first to form their own church association with the initial name Kuki
Christian Organisation (Downs 1971: 175) in 1943. In 1947 problem erupted between
the Kukis and Nagas in North Western Baptist Association leading to a split between
them as the Standing Committee of the Association and even the missionaries could not
settle in the succeeding three years. Thus, the Kuki Baptist leaders met at Tujangwaichong
Baptist Church in 1949 and decided to form a separate Kuki association (MBC 1996:
49). In 1950 the Kuki Christian Association (KCA) was established at South Changoubung
with its office at Motbung. With the reorganisation of Manipur Baptist Convention in
1955, KCA was renamed again as Kuki Baptist Association (KBA), recognised by Council
of Baptist Churches in North East India (CBCNEI) and Manipur Baptist Convention as
MBA No. 5. In that same year, the Kuki churches in the North East of Manipur formed
the North East Kuki Baptist Association, Manipur (NEKBAM) and was recognised by
Manipur Baptist Convention as MBA No. 6.
The first effort towards church unification can be seen in the North and North
East of Manipur. The Kuki Baptist Convention (KBC) was formed at Tujangwaichong
on March 16, 1958 with the amalgamation of KBA and NEKBAM with its headquarters
at Motbung and a Bible School at Phaicham Centre.6 KBC was recognised as a linguistic
38 Journal of North East India Studies

convention (KBC 1987: 11-12) with Tongkhojang Lunkim as its first Executive Secre-
tary.
In March 1959, seven delegates representing all the Kuki inhabited areas of
Manipur met at Kaithelmanbi military village to search the reasons for the disintegration
of the Kuki Christian churches and to prevent further disintegration before unification.
Resolution No.1 of the conference underscores the need felt by the delegates to form a
Christian literature organisation of the commonly spoken language. In May 15-16, 1959,
two delegates each from all associations met at Molnom village to discuss the matter
further. At the Molnom Conference a federal organisation of the Kuki Christians called
“Kuki National Christian Council” was formed comprising of all the then existing Kuki
Christian associations. The council comprised of three committees: Kuki National Chris-
tian Council Literature Committee, Inter-denominational Committee and Church Union
Planning Committee. Tongkhojang Lunkim was elected as the president and Khupjapao
Singson as secretary of the council.
The delegates met again in August 1959, at Molvom village in the then Naga
Hills where the council’s name was rechristened as “Kukis Christian Council”.
Tongkhojang Lunkim and Seikholet Singson were given the charge of drafting the con-
stitution of the council. At this juncture the Welsh and American missionaries, while
hearing about the proposed unification of churches, said that if such Christian associa-
tion is to emerge they have no work to do and must leave the mission works. Due to
sympathy towards the American and Welsh missionaries the proposed unification move-
ments was postponed indefinitely.
Nevertheless, the leaders of the unification movement revived the works again
in the late 1970s. All church leaders were invited for the 16th Conference of KCC at
Nomjang, North Cachar Hills, Assam in April 1977. At this conference, a resolution
(No.11) was passed underlining the need to transform the “Council” into “Church”.
However, the churches at that time had already been fully established based on doctrine,
language and clan affinity. So, even though the conference was attended by most lead-
ers, the various associational divide was strong enough that upholding ones own doc-
trines and viewpoint override the move for unification. On April 8, 1979 in the 18th
KCC conference at Chalwa, the federal council was transformed in to a “Church” and
some groups started taking Kuki Christian Council as “disappeared”, although it contin-
ues to be in existence under the Kuki Christian Church. Notwithstanding the continu-
ance of the Kuki Christian Council by Kuki Christian Church most associations now
have their own literature department.

Towards Ecumenism or More Division?

Even at the formative years of Kuki churches there was a search for ecumenism among
the leaders. While speaking at Lincoln Christian College and Seminary in March 1980,
Tongkhojang Lunkim deliberated that the objective of his visit to the United States, apart
from fund raising, was “to find out if there was any person or church who had the same
vision - One Church, if so then we (they) would work together with such believers, and
raise funds to help build Christian Centre at Imphal, the capital city of Manipur state on
the border with Burma” (Lunkim 2008: 2).
 Thongkholal Haokip 39

There is wide contestation and divergent interpretations with regard to the transforma-
tion of KCC from “Council” into “Church”. The leaders of Kuki Christian Church hold
the view that it was done as per the resolution of the 18th KCC Conference. As such, the
Kuki Christian Church was formed on April 8, 1979 at Chalwa Baptist Church, Sadar
Hills, Manipur. Even though ecumenism was in principle the perceived foundation of
KCC, it maintains close linkage with the Christian Church, a mainline Protestant de-
nomination in North America, for funding.
With regard to the transformation of “Kuki Christian Council” into “Kuki Chris-
tian Church” a former KBC pastor Thongsei Haokip (2009b: 44) observes:

In order to translate the Bible and have a common hymn book by different Kuki denomi-
nations, Kuki church leaders formed an association named “Kuki Christian Council”.
However, when this Council was transformed into a Church, the future plans for unifi-
cation was not successful.

What emerged out of this was a deep misunderstanding between the Kuki Christian
leaders and the resulting division of the churches based on clans among the so called
Thadou-Kuki tribe. In 1967 a quarrel broke out within KBC on the issue of language.
The proponents of Thadou (mainly Sitlhou and Lhouvum) resigned from KBC on Sep-
tember 1, 1967 and reestablish the old KBA renamed as Thadou Baptist Association
(TBA). While the Thouthang, Doungel and Dimngel clans formed the Chongthu Baptist
Association (Ch.BA) in 1971. Again in 1973 a dispute broke out within KBC. Some
groups mainly, Lunkim, Lenthang, Lhangum, Chongloi and Hangshing resigned from
KBC and formed a separate association, Zougam Baptist Convention, which later came
to be known as Kuki Christian Church. Other Kuki tribes also formed their own associa-
tions bearing their tribe name such as the Gangte Baptist Association, Vaiphei Baptist
Association, Kom-Rem Baptist Churches Association, etc.
In South Manipur, the North East India General Mission (NEIGM) was later
divided into a number of presbyteries based on tribes. The presbytery of the Thadou-
Kukis was named as Kuki Christian Association. The Evangelical Convention Church
was for the Paites, Manipur Christian Organisation for the Vaipheis, Evangelical Asso-
ciation Church for the Hmars, Evangelical Synod Church for the Gangtes, South East
Manipur Anal Christian Association for the Anals and Evangelical Church of Manipur
for the Baites. The Indo-Burma Pioneer Mission (IBPM) of Watkin Roberts was also
divided into Independent Church of India (ICI) and the Evangelical Free Church of
India (EFCI), both consists of the Hmar tribe.
In response to the worldwide evangelical movement,7 the various protestant
churches in South Manipur rechristened their associations previously named by their
tribes to a genre preceded or succeeded by “Evangelical”. Thus, the Kuki Christian As-
sociation becomes Evangelical Churches Association as per the annual assembly of the
KCA at Tuibuong in 1996. The NEIGM founded by Watkin Roberts in 1910 was also
rechristened as the Evangelical Congregational Church of India (ECCI) and the sepa-
rated constituents once again come together under this evangelical movement. At present
ECCI consists of six different conferences: ECA representing the Thadou-Kukis, Evan-
40 Journal of North East India Studies

gelical Assembly Church (EAC) representing the Hmar tribe, Evangelical Organisation
Church (EOC) representing the Vaiphei tribe, Evangelical Synod Church (ESC), repre-
senting the Gangte tribe, Evangelical United Church (EUC) representing the Anal tribe
and Bible Believing Evangelical Church (BBEC) representing the Lushai tribe.8
Even though ECCI is a form of unification of some of the Kuki tribes, this
evangelical denomination is committed to the propagation and perpetuation of the Evan-
gelical Faith in partnership with the EC Church of America in India’s Northeastern re-
gion and its neighbouring countries. Their focus is on evangelism and not on unification
of different Kuki churches.
While “unification of churches” has been the catchphrase for the past two de-
cades among the Kukis, one of the oldest associations KBC still faced dissension in the
recent past and the ultimate split by some of its churches. As Alexander Mackenzie once
said that the “Kukis are the most clannish of all the tribes with whom we have come in
contact on this frontier…” (Mackenzie 2008: 83), clanism and even sub-clanism is preva-
lent as much as during the colonial period. Apart from the clan based church associations
such as the Ch.BA and TBA, the newly formed Methodist Mission Church of North East
India (the splinter group of KBC) is mainly constituted by the Mangvungs of the Haokip
clan.

Church Division: Doctrinal Difference or Personal Antagonism?

A cursory glance of the causes of church division among the Kukis reveal that personal
antagonism among the leaders coupled with deeper attachment to clan and tribe than to
church were the main contributory factors rather than doctrinal differences. Tongkhojang
Lunkim shares his personal experience with regard to this: “my physical participation in
the then North East Manipur Baptist Association has shattered my joy because of the
communal spirited leadership of the said association” (Lunkim 2008: i).
Looking back historically into how the existing associations among Baptist
churches emerged reveals that it was none other than the workplace conflict of the first
generation church leaders that led to the spurt in forming new associations. Workplace
conflict is a specific type of disagreement that occurs in a work area and is uniquely
influenced by the work environment. Conflict in the workplace can arise from personal
disagreements. Personal conflicts occur due to a clash of ideas, values or needs between
two or more coworkers. Workers with very different personal values can experience
difficulty when working in close proximity. Clash of personality conflicts do not always
have an immediate solution and can require further intervention by the supervisor. How-
ever, due to the non-existence of supervisor or higher authorities in Kuki religious insti-
tutions, it always resulted in parting of ways between the contending parties/leaders
(Haokip 2011: 25-26).
Although many theologians blame the American Baptist Mission Union and
Welsh Presbytery Mission for division based on religion within the Kuki society, a closer
look into the existing reality shows that such blame game is a scapegoat as there is
blurring of line between the Baptists and Presbyterians. The existent and evident divi-
sion is between the Baptist churches. In fact it is religion that unfolds divisions in our
society. From the once unified KBC emerged KCC, TBA, Ch. BA, etc. The latest imbro-
 Thongkholal Haokip 41

glio is the split in KBC and the dissenters joining the Methodist church.
Prim Vaiphei (2011), president of All Manipur Christian Organisation (AMCO),
while pondering his views on church division among the Kukis, iterates:

If we carefully see the history of the church, divisions within the communities were not
caused by the church but the people divided themselves… Today frankly speaking
there will be people willing to die for KBC, KCC, EBC, EOC, etc. But I do not know
whether there will be anyone willing to die for Christ. It is because we are very much
loyal to the group we belong. The attachment we have to our clan, tribe is much more
powerful than our attachment to our Churches and God.

To substantiate his view Prim Vaiphei gives an example of how a Guite village was
divided. “…it was in late 70’s one CRC (charismatic) preacher of Guite clan went to a
Guite village Baptist Church. The Church leaders refused to give him pulpit, but the
village chief said ‘How can we reject him, he comes to his own village.’ That was how
the Baptist Church of that village split into two.”
Apart from personal antagonism among the church leaders, the antagonism be-
tween several Kuki insurgent group leaders has percolated the church associations. It is
widely believed that the recent split of KBC was fueled and supported by an insurgent
group.

Church Unification Movements: Post-1993

After several years of misunderstanding among the Kuki Christian leaders came the
Kuki-Naga conflict, in which many lives, villages and lands of the Kukis were lost. In
such period of suffering and turmoil the Kuki Christian leaders thought about reconcili-
ation, keeping aside their personal differences, and formed the Kuki Christian Leaders
Fellowship (KCLF) in 1993, which is a forum for church leaders. The fellowship was
successful not only in reconciliation and working together of the church leaders but was
also successful in inducing more love and closeness among the people.
The consciousness of the need for church unification slowly redeveloped among
the church leaders. The nationalists more precisely, the extremists, felt the need for church
unification for national, social and political reconstruction and therefore, there was plan
for the unification of the churches under their initiative. When this plan was underway,
the senior church leaders pleaded to the nationalists to transfer the unification work to
them and the nationalists did so. Thenceforth, the church unification work was handled
by the church leaders under KCLF.
Regarding the unification of churches, a number of seminars were held and there devel-
oped a difference in opinion regarding the structure which would eventually become an
organic structure. This issue was put up in the assembly of different associations and
most denominations favoured a federal structure except KBC, which favoured an or-
ganic structure even at the initial stage. The KBC General Assembly in 2001 again dis-
cussed the matter and agreed for a federal structure.
KCLF agreed that after unification of churches, the unified organisation would be called,
“United Church of India”. The aims and objects of KCLF are:
42 Journal of North East India Studies

1. Unity of churches according to God’s will, (John 17:11)

2. To make God our nation’s Lord, (Psalm 33:12) and
3. The nation’s exercise of strength in unity and in God’s will.

After some years of the inception of KCLF, especially when the national crisis abated
and ended, the organisational and personal differences began to loom large again. The
associational leaders’ meetings were mostly regarded as KBC and ECA. While other
looked from a distance, KCC, which dedicatedly and tirelessly worked for the establish-
ment of KCLF, and Ch.BA, withdrew from the Leaders’ Fellowship. And others moved
further away and eventually disappeared from the scene. Apart from the efforts made by
church leaders even our nationalist groups made fervent appeal to the church leaders to
come to terms. Several rounds of talks by the church leaders cannot even negotiate for a
federally constituted union for all the Kukis.
Not withstanding its shortcomings the KCLF was rechristened as Kuki Chris-
tian Leaders’ Fellowship International (KCLFI) in its Sixth Triennial Conference at Molnoi
in Chandel District of Manipur in November 2009 (KCLF, 2009). However, after a year
it was renamed again as Kuki Christian Leaders’ Fellowship in its Seventh Conference
at Joljam AG Church, November 26-29, 2010, due to pressures from many quarters.
With regard to this frequent change of the fellowship’s name N Lhungdim (2011), a
retired bureaucrat, made a sarcastic observation of KCLF:

…This shows that we don’t like church fellowship but only leaders’ fellowship. Why
do forty one delegates representing twelve associations made a resolution to rename the
fellowship, which would be renamed again after a year? It seems that whenever the
leaders change, the name of the fellowship has to change. Frequently changing name
lacks integrity of the fellowship. Until we reach the destination lets not change the
fellowship’s name… Is the organisation lacking integrity or is it the leaders? In church
history we have moved back from milestone three to two.

The KCLF now focus on building relations between various Kuki religious associations
and church leaders.

Some Views on Church Division

Among the Kukis there are many types of segregation, but church/religious segregation
is much deeper and higher than all others. Seikholet Singson in his Good Friday message
in Kuki Worship Service, Shillong (KWSS) said that the Kukis are segregated into frag-
ments because we do not worship God but the “Church”.9 In another message in KWSS
in December 2002, Hawlngam Haokip, the former General Secretary of KBC, said that
for unification we must give away our individual preferences, humble ourselves and
pray more. M. Haokhothong views that the Kukis always have plans for unification, but
it is difficult. To him the Kukis should not hope for unification by creating one more
organisation but only when the people become conscious about the need for unification
then unity shall be achieved.10 Alun Haolai, a senior pastor and former president of KBC,
views that, “As people of an older generation and in a position of leadership, if the
people cannot follow them and if there is no progress for the nation under their leader-
 Thongkholal Haokip 43

ship, and because they are still alive and their leadership cannot end, there is a suspicion
that God do not use them anymore or has left them.”11
A church historian Thongsei Haokip, in his recent essay, listed some of the
causes as to why Kuki churches cannot unite by asking pertinent questions: “Why can-
not the Kuki churches come together for a visible unity that the leaders of the churches
longed for? Was it due to doctrinal and other differences that can be called theological or
non-theological factors?” To him the problems were not doctrinal or theological differ-
ences but non-theological or rather conservatism plays a large part. The non-theological
factors that hinder the progress of church unity are: clan differences, missionary com-
munalism and the indigenous communalism, denominational ecumenism, property, pos-
session and position, differences in theological orientation, human dislike of change,
lack of sincerity and commitment, lack of mass awareness, vested interest, leadership
struggle, and diversity of views (Haokip, 2008).

Organisation Theory and Kuki Churches

James Mooney defines organisation as “the form of every human association for the
attainment of a common purpose” (Mooney 1947: 1). Even though several criticisms are
leveled against the Classical Organisation Theory of Max Weber (1947), some of his
postulations are still relevant for the analysis of the failure of Kuki religious institutions.
Weber argues that managers should not rule through arbitrary personal whim
but by a formal system of rules. To him there is a career structure and a system of promo-
tion based on seniority or merit based on the judgment of superior and expounds free
selection of officials based on professional qualifications.
In stark contrast to the organisational theory what can be seen from the above analysis is
that the incumbent leaders had used their leadership position to execute things in favour
of them. The embezzling of land allotted to KBC by Manipur government, the language
issue to the unending splits in KBC still haunts the congregations. The recent split of
KBC can best be explained by the non-adherence to the system of promotion based on
seniority, which has also been followed by KBC since its inception. When the turn of
Kim Vaiphei has come as the senior most pastor to occupy the post of General Secretary
of KBC, as the term of the incumbent was over in 2010, she was put aside by the Execu-
tive Council. In such case there is great degree of social and gender inequality as the
spirit of impersonality or objectivity has been subdued.

Sociology of Religion and Conflicts

Another increasing concern is the sociology of religion among the Kukis. The conver-
sion of Kuki Christians to Judaism and related beliefs such as Sabbath and Messianic
Judaism and the resulting migration to their so called “Aliyah” meaning “let him go up”
to Israel. The Kuki-Naga conflict in the 1990s and the Thadou-Paite conflict in 1998
have created pantomimes among such groups resulting in huge urge to escape from such
situations and the resulting mass migration to Israel.
The PEW Forum on Religion and Public Life did a survey on changes in reli-
gious affiliation in the United States. Most people who have become unaffiliated to any
religion say that they have become unaffiliated because they think of religious people as
44 Journal of North East India Studies

hypocritical, judgmental or insincere. They also think that religious organisations focus
too much on rules and not enough on spirituality, or that religious leaders are too focused
on money and power rather than truth and spirituality.12
Although Kuki village administration is still under despotic chief system, with
regard to religion they have given full right to freedom guaranteed by Article 10 of the
Universal Declaration of Human Rights.13 Hence, the freedom of religion in Kuki soci-
ety has not only impeded the church unification movement but also resulted in
heteroginisation of religious practices among the Kukis. The inroad of different reli-
gious practices can encourage secondary conversion.14 As observed by Rodney Stark,
secondary conversion can greatly expand the influence of Aliyah movement of the Bnei
Menashe (Stark 1996: 20). It is high time for the religious associations to introspect and
start treading on the path they have been called for.
The ethnic conflict between the Kukis and Nagas in the 1990s resulted in the
immediate provocation by the Kukis and the resulting refusal to take part in the cente-
nary celebration of Christianity among the Baptists in Manipur. Nitin Gokhale (1996)
says:

Both Tangkhuls and Kukis practice Christianity but the Kuki leaders refused to attend
the recent celebrations organised by the Manipur Baptist Convention. The Kuki Inpi
boycotted the celebrations during which Church leaders appealed to both the communi-
ties to live ‘harmoniously’. The Kuki Inpi leaders termed the peace appeal and meetings
as ‘farcical’, saying that after every such meeting in the past, a prominent Kuki leader
was killed.

KWS as a Model?
Despite sincere attempts made by church leaders for the last two decades, there has not
been a single progressive step taken by KCLF. The old issue of horse and cart problem
remains. At this juncture the success of Kuki Worship Service (KWS) formed by diaspora
Kukis in various cities of India and abroad can be the itinerary of church unification.
The first KWS was established on September 21, 1980 in Shillong with its
initial name as Kuki Students Worship Service, Shillong (KSWS). During the inception
days the fellowship functioned under Kuki Students’ Organisation, Shillong as a depart-
ment. As the number of family members continued to increase KSWS was renamed as
Kuki Worship Service (KWS), Shillong in 1982 to provide more space and participation
to family members. On May 6, 1986 KWS and KSO were made two independent bodies.
In the 1990s a number of KWS were established in different cities of India starting with
KWS, Delhi in 1992. During the first decade of the new millennium KWS units were
even established abroad. The latest unit of KWS was established at Silchar, Assam in
2009 and more anticipated to be establish in different parts of India and abroad. Even
Kuki Community Church of Tulsa, United States expressed their desire to join the global
KWS network.
While assessing the future prospects of KWS, Dino Touthang (2008: 37-38)
perceives KWS as a model for church unity among the Kukis and can also become a
channel of blessing for the Kuki society at large. He listed some of the bases of KWS
which make these fellowships successful.
 Thongkholal Haokip 45

Independent and interdependent: Each unit of KWS is an independent body,

having its own constitution as a local unit. While preserving this independence, these
units develop relationship and partnership with the other units, nurturing mutual under-
standing and growth.
Autonomous identity and dynamic relationship: KWS has a separate identity as
a worshipping group from the student body KSO. But both the bodies have a close
relationship as most of the members of KWS are members of KSO as well.
Exclusive yet inclusive: Most of the members of KWS are from Kuki commu-
nity and it appears to be exclusive. KWS is, therefore, in some way a forum for preserv-
ing ethnic identity and culture, but this does not deter people from other communities
from joining the congregation.
The above discussed bases of KWS prove a good model and can be the point of
departure from where dialogic space can start for church unification.

Conclusion
“Unification” or “Integration” has been the catchword of ethnic groups in Northeast
India for the past two decades. Various insurgent groups in Northeast India have been
harping on the integration of various factional groups and the ethnic areas occupied by
them.
The recent further division and split of churches is of serious concern for the
Kuki society. While the KCLF talks about unification and unity, what the churches in
practice pursued and tread is different to what they preach. Apart from the mushrooming
of religious associations, there is always an attempt by various associations to allure
each others churches to their fold or split bigger churches.
Even though Tongkhojang Lunkim claimed to have followed ecumenism move-
ment in the west that the Kukis should be united in one church as “Christian Church”
and thereby the association name be “Kuki Christian Church”, the nature, mobilisation
and formation of this church was not ripe. His parent church KBC always blames him of
embezzling the land allotted to KBC by Manipur government and forming new associa-
tion. There is also much criticism leveled against him and his church by others about the
ties they have with the west and funds from them, which eventually is an obstacle to
church unification among the Kukis.15
Since its inception the KCLF is purely a protestant Kuki ecumenism move-
ment. Although a late entrant, Catholics among the Kukis now constitutes a sizeable
portion of the population. The non involvement of this denominational Kukis in the
KCLF reflects the inherent weakness since the start of the formation of KCLF. Even if
the KCLF succeed in their ecumenical endeavours, excluding the Catholic Kukis in the
process tantamounts lack of completeness.
Konard Raiser views, from his experience of involvement in the ecumenical
movement for more than 30 years, that “the relationship of ecumenism and mission is
still an area of controversy and even struggle.” As such, the ecumenical movement is not
going to be practical unless the worldwide movement is successful. Thus, as the first
step in the process of ecumenical movement within the Kuki people, ethnic factors must
be incorporated coupled with severing ties with external missions and denominations.
46 Journal of North East India Studies

Epilogue:
I) This is a revised and enlarged version of the previous essay published in Ahsijolneng
Annual Magazine 2003, A Publication of Kuki Students’ Organisation, Shillong.
II) All translations from Thadou-Kuki to English are mine.

Notes
1
William Pettigrew belonged to the Anglican Church of England but later felt his infant
baptism to be inadequate and therefore received adult baptism while working as a
missionary in Dhaka under the Arthington Aborigenes Mission. However, he remained
as an Anglican and a missionary under the same mission till he was forced to resign and
joined the Baptist church at Sibsagar in 1896. He was ordained to the Baptist ministry in
1897.
2
Dr. Galen Greenfield Crozier and his wife, Medical Missionary doctor, were sent to
Garo Hills by the American Mission Board to cater services to the people of West Garo
Hills. They arrived at Tura in 1899 and gradually set up a small bamboo house for a
dispensary. Starting with a mobile medical work, Dr. Crozier soon saw the great need of
the people. With American funds they build a small 15 bedded hospital with dispensary,
which was completed in 1908. The hospital was looked after by the American Mission-
ary Doctors till 1967. Today it is owned and managed by the Council of Baptist Churches
North East India (CBCNEI) through its Medical Board.
3
N. Namsibo Chawang, “Advent and Growth of Christianity in Zeliangrong Naga’s”,
http://nambon.com/growth-of-christianity (accessed on July 25, 2011)
4
Mary Fairchild, “Christian Denominations: Church History”,
http://christianity.about.com/od/denominations/a/denominations_3.htm
(accessed on April 7, 2011)
5
A History of Unification, http://www.protestantchurch.nl/info.aspx?page=1504,
(accessed on April 8, 2011)
6
Kuki Baptist Convention website http://www.kbc.org.in (accessed on July 25, 2011)
7
The term evangelical is derived from the Greek word “euangelion” meaning “gospel”
or “good news”. In this sense, to be an evangelical mean to be a believer in the gospel,
i.e. the message of Jesus Christ. Evangelicalism is a Protestant Christian movement which
began in Great Britain in the 1730s and gained popularity in the United States during the
series of the Great Awakenings of the eighteenth and nineteenth century. In the present
times, evangelical movement focuses on active missionary work to convert others.
8
Detail information about ECCI can be obtained from their official website
http://www.ecchurch.co.in/Who-We-Are.php (accessed on August 13, 2011)
9
The author personally listened and noted down the points delivered in such religious
gatherings.
10
As the editor of Christian Meivah, M. Haokhothong occasionally expressed his views
with regard to disunity among Kuki churches in 2003.
11
His views can be found in KBC Thuso, the monthly bulletin of Kuki Baptist Conven-
tion, in 2003.
12
The PEW Forum on Religion & Public Life, “Faith in Flux: Changes in Religious
Affiliation in the U.S.” http://pewforum.org/Faith-in-Flux.aspx (accessed on July 28,
 Thongkholal Haokip 47

2011)
13
Article 18 of the Universal Declaration of Human Rights states:

Everyone has the right to freedom of thought, conscience and religion; this
right includes freedom to change his religion or belief, and freedom, either alone
or in community with others and in public or private, to manifest his religion or
belief in teaching, practice, worship and observance.
14
In sociology of religion secondary conversion refers to religious conversion of an
individual that result from a relationship with another convert, rather than from any
particular aspect of the new religion.
15
Jamkhongam Lhungdm, an Indian Defence Accounts Service (IDAS), presently Fi-
nancial Adviser of North Eastern Council, Chairman of Kuki Worship Service, Shillong
and also an ordained elder and influential policy maker of Evangelical Churches Asso-
ciation, Manipur, openly talks about KCC’s unwillingness to cut-off ties with the West-
ern Churches and the resulting impediment caused by it to the church unification move-
ment among the Kukis in the 4th Workshop on Kuki Society Kitho-kitna Lampi June 24-
25, 2011 in Shillong, organised by Forum for Revival of Kuki Society (FFROKS).

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