1. A brief history of the Anal Naga Baptist Churches in Manipur
2. Introduction

1.1 The early settlers of the hilly tract between Assam ang Ningthi river are known as Nagas.they habited a regon between parallel latitudes 23°50’N and 28°N, and longitudes between 93°E and 97°14E. The Anals are one of the earliest Naga tribes inhabiting this region. The land south east Manipur (now Chandel district)is the original homeland of the Anals and its allied tribes. The Anals are the indigenous people who have inhabited and owned the land since time immemorial. This fact is supported by the old legends  of Anals and meeteis recorded in the ancient chronicles of Manipur, records of the British officers, existing stone megaliths and other relevant land rights of the Anals.

The Anals traditionally believed in animism. They had no particular God though they had a belief in the existence of Supreme God. They believed in the existence of powerful spirits that would help them in time sickness, poverty, difficulty and want of justice. It was a mixture of superstitions, taboos, morality and sacrifices. 

With penetration of Christianity in the land, the old traditional beliefs had lost its importance, utility and sanctity. The new faith in Christ impelled the Anals to turn away from the old and embrace Christianity.

 1.2. Rev William Pettigrew a foreign missionary came to Manipur in 1894 with a hope to diffuse the Gospel of Christ in the state. But this was not possible owing to strong oppositions from the orthodox Manipuri Hindus. Accordingly, he decided to work in the hills of Manipur, where life was so backward and miserable in the dark.

In January 1896, he arrived at Ukhrul one of the biggest Tangkhul Naga villages. Since then Ukhrul became the first centre for diffusions of the Gospel of Christ to the tribes of Manipur.

Soon after his coming to Ukhrul, he started school as a mission strategy for propagating Christianity to the tribesmen. He invited tribemen to come to his school free of cost to learn the three ‘Rs’. Later on this school had attracted many people from different tribes leaving near and far.

2. EARLY  CONVERTS  AND  CHURCH  ESTABLISHMENT  IN  ANAL  AREA

2.1.  The Anal people came to know about Christianity by the second decade of the twentieth Century through Ukhrul mission school, Concentration camp at Chingmeirong, Imphal and Kangkopi mission school. In this connection, Rev.William Pettigrew reports, “The Gospel story was first made known to the Anal nagas by two of their boys who attend the Ukhrul school for sometime, became Christian and went back to their people with message of peace and liberty of soul and mind.  Further instruction and enlightment was a number of their people whilst in a concentration camp near Imphal,  the capital by some of our Kom Kuki Christians who were also under the care of Dr. Crozer,then doing medical service in the local war”. It also said that many of them attend Kangpokpi school while staying in Imphal and later.

        The early converts were the local pioneers who first witness Christ among their people by intiating the of missionary in different villages in different ways in their own capacities. Throughout their lives the local pioneers whole heartedly devoted to the extension of the Kingdom of God by associating and co-operating with the missionaries and evangelists coming from outside from time to time in arranging special programmes, fellowship programmes and service programmes in the area. They were very active and enthusiastic in preaching and establishing church as soon as they came home, they tirelessly rosed up to a thatch roofling kacha house in their respective villages as church for worshipping God. Some of them went to the neighbouring villages and converted people through persuasive preaching.

 In doing so, they had faced a lot of hardships, strong resistances and persecutions from non-christians. In those days, people hated those who embraced Christianity like anything because Christianity was so aliented to them. Christians were severely beaten,insulted, imposed heavy fines and in certain cases, they were expelled from villages. The church which they built were also dismantled and burnt to ashes. In certain cases, some of them were taken to the court of Manipur State Darbar.

       Today, we are happy and fortunate to see that the old beliefs of Anals have completed faded away to the end by the endless waves of Christian preaching. The historic achievement was because of the pioneering works of Rev. Willian Pettigrew, the early local convetts at the grass root village level and the sincere works of the local as well as other evengelists.

2.2 The first converts took place at Ukhrul school while B.S. Thurnung of Anal Khullen village and Kowlchung Mono of Dalchol village attended the school at about 19th A.D. These two converts came back home from school and started preaching the Gospel of peace and liberty of soul through believing in Christ to their community Rev. R R Lolly in his book, “ The Baptist Churches in Manipur “ says, “ In 1913 A.D. B S Thurnung and K Mono Anal went back to their home after being converted in the Ukhrul school. Though they were not employed by the church or by the mission, they were the first Christians to witness for our Saviour in their tribe”.

      Due to the outbreak of the First World War, the need to recruit 2000 hillmen from Manipur as labour corps for service in France and other War fronts arised. The British authority in the state ordered the same and asked William Pettigrew to help the Government in its recruitment works. The Kukis of Southern Manipur refused to cooperate with the British regime and rebelled against it in 1917. The Anals of Khumbu-glow(now Chakpi Area) who did not support and cooperate with the Kukis were taken to a concentration camps at Chingmeirong, Imphal for their safety. Whereas, the Anals of Maha Areas were collected at the present district Headquarter Chandel with full security protections given by the British force. Majority of the Anals left their villages for Chingmeirong concentration camps. While staying in the said camps, for a period of one and half years, the Anals happened to know and accept the Gospel of Jesus Christ through the preaching of Dr. Grozier and some other Tungko Christians. This was the second place where the  Anals came in contact with Christianity and became Christian.

      In November 1919, Dr. Grozier started moving in Kangpokpi where they were allowed to open a Christian Centre. In this Centre, a middle  School, orphanage , leper Asylum and dispensary were started. Some of the Anal families and individual members were taken to this Centre by the Britishers. Later they were joined by others who went to Kangpokpi school. This was the third place where they became Christians.

Dr. G. G. Grozier, missionary doctor came to Manipur from Tura, Garo hills in 1917 at the request of Pettigrew. At first, Dr.Grozier worked as a Government doctor during the kuki uprising. While Anals were there at Chingmeirong, Dr.Grozier and some other Tungko Christians preached the gospel of Jesus Christ to them for the first time. As a result of their preaching some of the young men namely P. Voltung, SumpiMotham, RunlelRingtung, H.Thumvol, RunlelThumkeng gave their names that they would attend their fellowship meetings. But before further steps were undertaken the Government issued an order that the troubles had been subdued and that the people would be allowed to leave the Concentration Camps if they wished to. Receiving the order, Anals were very happy to leave plains-like life and wanted to live in the hills. Therefore, all the Anals left the Chingmeirong immediately in the spring of 1919. Then, the trouble they had to face was severe poverty. The right time of starting their shifting cultivation was Janaury and February each year. Ultimately they had to live on yams and other forest produces from the jungles.

In the meantime,  Pettigrew and Grozier were permitted to purchase an area of land as an appreciation of the service they had rendered to the British Government during the War. So, they brought a piece of land at Kangpokpi, 28 miles north of Imphal, to start a mission center. In November 1919, Dr.Grozier started moving in the there. In this center, a mission school, Orphanage, Leper Asylum and a dispensary was started. Aban H. Momin from Tura came to join in the Dispensary. In this new center, some of the Anal families namely R.L. Thumvol, Ch. Lumsung and their family members were taken along with them. Some of them were for their treatment and in the meantime their children would study in the school. They were attached to the Christian station at Kangpokpi. This was the time when young men from among Anals who were in their villages heard about the opening of mission school at kangpokpi by the missionaries. Thus, the following young men namely RunlelHnungthu, RunlelSolthin, SumpiMotham, RunlelAngson, Sumpi Kothi, RunlelThumkeng went to Kangpokpi and took admission. Eventually these batches of young men were converted and baptized, in the later part of 1919. Interestingly enough most of these young men left the school in the same year. They themselves said that the faith they had in Jesus become so impulsive. The basic knowledge about salvation of Jesus, a simple faith, some songs and choruses they had learnt, they wanted to tell to others in their villages. The urging became so irresistible. When they took admission in the school, they might be beginners. But, age-wise, none of them were below 13 years of age. It was partly true that they had carried out as they anticipated. But, still there was another factor behind why they were not able to remain in the hostel and school. That was, they had never been under certain rules and norms. Their habit did not permit them to be patient and adjust with others in the school. Nevertheless, they boldly proclaimed the gospel and the villagers began to accept the gospel soon.

Another prominent individual figure who had contributed so much towards the church of the Anal in its initial stage, more particularly, khumbunglon Church, was evangelist NgulkhohaoThomsong, a Kuki of Tuning village. He was baptized on the 20th of January, 1908 at kohima, Nagaland. In 1910 he came to Manipur and established a church at Tuyangvaichong of TamenglongDistrit. He worked there among the Kuku=is. During the First World War, he volunteered as a labor Force to France. When he returned from France in 1919, having served in the Government for two years, he volunteered to be evangelist among Anals. Within three years of service among Anals, there were 334 Anals who had accepted the Lord Jesus and became Christians. He engaged Khaijachung and lamjapao as Evangelist-cum-teachers. His intention was to start schools among Anals. In 1920, he came to Thocham village where he started teaching some boys. Most of the students were those who come back from Kangpokpi Mission School. So, when the teacher and the converted students met together at the village, they felt the need of a temporary house of prayer within the village. Subsequently, they started constructing a small hut with thatch. Altogether, they were 6 men and they constructed the small hut within 5 days. This was the first hut call Church built on the Anal-land. However, situations were not always favourable. The small hut they had constructed was burnt down by the village authority. It was to be dedicated on Sunday morning and the hut was burnt on Saturday. Even if the small hurt called Church was reduced to ashes, the young faith of the people got germinate! The teacher who was so frustrated, decide to take the school to the next village called Khumbung (Khubungkhullen). Again, there was also a strong opposition from the village authority. It was not an open opposition as such. Khumbung village inhabitants had the habit of hunting. The non-Christians were planning to go for hunting every Sunday. For the Christian converts, they were taught to abstain from any other works accept worshipping. But one Sunday when the non-Christian were on their usual hunting trip, a bear attacked their leader and killed him. From this incident many became Christians. So, Christian membership grew rapidly and within the next ten years, the whole area was evangelized.

As centuries rolled by, there are chances that the main reasons why the Anal village authorities at the beginning of the 20th century failed to welcome the arriving of the gospel of Jesus Christ, might be forgotten. Therefore, the main reasons why they had opposed were:  (a) inexperienced teen age groups cannot bring a new teaching into the village and teach the experienced adult folks. It was against the culture; (b) nobody should make unnecessary noise in the village. It was a taboo. Noises in the village might invite traditional enemies like Lhamaos, Sakangs and Kukis. Especially, beating and singing songs might invite epidemics as well; (c) the hair-cut style of male folks of Anals who had become Christians were offensive to the conservative elders in the villages; (d) missionaries would impart education to their children and finally they would take them to their far-away countries; € why should the Anals forget the religion of their forefathers and take the new religion of the foreigners! Therefore, it was not on the basis of the faith of the Christianity. Rather it was based upon cultural practices.

In Maha area, the arrival of the gospel of Jesus was slightly different. Evangelist Namrijinpao, commonly known as Maipak, the first converts among Rongmei Nagas contributed so much during the first face of the church  in this area. He was major in the Manipur Raja’s Band, living in the Rongmei colony called keishamthong, Imphal. On 6th December, 1914, he and wife were baptized by U.M. Fox, Imphal. (13) He then resigned from the Government service in 1919, to work as a voluntary evangelist among his Rongmei People. In later part of the same year, J. S. Thungshel Anal of Chandel happened to be in the home of Namrijinpao, where the former learnt something about Christianity. In October of the following year, he wwent to his village, chandel and introduced Christian faith. This work was very much opposes by the village authority. Those of the villages who had accepted Christianity were turned out from the village. As a result a separate Christian village called ChandelChristian( separated from Chandel) was settled in 1924. In October of the same year, a church building made of wood and thatch roof was constructed and started worshipping there peacefully. Interesting enough, the first converts in this area were from among the women. In spite of the strong opposition, the surrounding villages began receive the gospel one after another, and within a short period of time the whole area was evangelized.

In Sulam area, the seed of the gospel was sworn earlier through Kolchung Mono, about whom mention had been made. Definitely, in 1920’s he tried to convert his own people, as he was from Dalchol village which is within Sulam area. But he died before achieving much toward his own people. A preaching group from Nungtheng village went to village. As result of this some of them, namely Bethung, Ruwngdil, Kotung, Hringpham and Petham were converted there and there. These newly converted members were heavily fined by the village authority. Beginning with these events, the whole of Sulam area was evangelized without much opposition. Within few years, in 1926 gospel among Moyon and Monsang began to progress. Thomchong was the first convert among Moyons. Koto was converted in 1926 at Monsang pantha village by Evangelist Promising. Some young men from Liwachangning, like Kobuwng, Angkaka, Mochung, Darnong, and Mongta became Christians while attending school at Aimol as Vanareng was teaching them. The first converts included the above mentioned, persons, faced serious opposition from their own people. For instance, some of them, when they became Christians, were literally turned out from their village and they sought shelter in some other neighboring villages. A small church building was started at Nungtheng village by the first converts. On hearing such news, people from Mitong and Khongjon Came and destroyed which was

ubdeer construction. It was in the year 1930 that the group of people from Mitong village became Christians. But, as the village chief was not in favor of Christianity, some of newly converted and becoming leaders among them were seriously beaten. Yet, the more they were pressurized the number Christians increase tremendously. Still another point of progress to be noted is, apart from progress in converts, there were more missions teachers appointed from among the tribal group, who were the founding leaders of the future development of Moyon tribe as a whole. From among them was Thomas Roel, a pioneer. On 12th of March,1928, he was appointed as a mission teacher by G.G. Grozier. He did much for this particular people and the people in the area as well. The leadership of Thomas Roel was turning point toward progress in every way. He was followed by Ng.Mono and many others.Moyons are the most progressive people from among the Pakan groups. The HiroiLamkangs, as they were called by the Manipur Raja, began to receive the gospel in the 1940’s. In 1938, kammeng and Darser from Angbrasu village became Christians. Kammeng died in a motor accident 1943, during the Second World War. His parents consulted Maibi (shaman) to know how he died and where he was living after the deaf of his physical body. Shama told them that as he had become Christian, he was living so happily with God. But unbelievers will live miserably. On hearing this, many people, including his family members became Christians those of other Pakan groups to had become Christians already began to send Mission Teachers and Evangelists to Lamkang villages, to help them become Christians. Ng. Mono send T.S. Rungting as a teacher to Angbrasu village at the former’s own expenses. There were several other instances of how new converts were opposed. Yet, within a few years many of the villages became christian communities. Some of the leaders and evangelists, such as Surou teacher, Thomas evangelist, Bepum evangelist, kothi evangelist, Chohring evangelist, Beshot teacher, Mojong teacher, Ngamdin evangelist and Rungam evangelist worked among them. Some of them could help only for some months while others for some years. R. Renglun was one of the pioneers from among the tribe. He had done much for the tribe, not only in becoming Christians, but also for the political development of the group.

1. b) EARLY YEARS OF THE CHURCH AMONG ANALS

The whole church in Manipur sustained each infanthood under Manipur Christian Association from 1917 Up until 1928. Later on the Manipur Baptist Convention replaced it. Then the whole convention was divided into three broad divisions, namely, the North East- formed in 1917; Sadar-1923; and North West-1924. These divisions were based upon regional bases rather than sympathizing the tribal groups. They were organized and were given their respective names in different years. First Association meeting for Sadar area was held at Mapao in 1925. The first Convention meeting was held by the later part of Janaury 1928. (14) North East and Sadar were under the Supervision of Pettigrew and North west was under Grozier. From the North West, Kuki Baptist Christian organization was born in the minds of their Christian leaders. In 1949, Kuki Christian Association meeting was held. The remnants from North West was organized in 1955, and later known as the Manipur Baptist Association No. 4. In 1946,Sadar Association was also divided; Mao North SadarAssociation was formed. The rest of sadar Association was re organized as South Sadar Association in which Anals, Koms, Chirus, and some Kukis were included. In 1953, Manipur Baptist Convention was re-organized and further Associations were organized language wise. (15) The then Manipur Baptist Association No. 2, 3 and 7 were maintaining its Convention hood, having triennial Convention meetings. The name ‘Manipur Baptist Association No. 2.’ Was given as a name of the Association to the people of Anal, Monsang, Moyon, Lamkang, Chothe and Tarao. 

Going back to the beginning of the churches in this area, Manipur Baptist Association No. 2, it was Pettigrew who had started the church work. But in 1909 Senvon chief-KamkholenSingson invited Watkin Roberts of Welsh Mission at Aizol to start school in his village. (16) Three students, Vanzika, Titea and Savoma were sent to start the school. In the meantime, Watkin Roberts organized Indo-Burma Thado Kuki pioneer Mission (IBTKPM) to support his work. In 1910, the three students arrived at Senvon, but the political agent had not given permission requested by Watkin Roberts. In 1913, pastor Dala was sent by Roberts, but no permission was issued from the political agent. Pettigrew, then, made a request to the authority and after exchange of views and lengthy deliberation it was decided to draw the boundary between the Baptist Mission and the Welsh mission areas at the Manipur cachar road. (17) Indo-Burma Pioneer Mission (IBPM), North East General Mission (NEGM), Independent Church of India (ICI) etc. where the off –shoots of it. As a result of the decision the area which is in question was included in the area covered by Pettigrew. From 1922 mostly the works were given into the hands of National Leaders, but the workers of supervision was in the once more changed from Manipur Baptist Association No. 2, which was included in Sadar area, to South East Manipur Baptist Association (SEMBA).