A theological and philosophical study of Tingkao Ragwang Chapriak (TRC) Politics as freedom from violence
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Dr Budha Kamei
In a worldview where politics is defined by control, conflict, and coercion, the indigenous faith of Tingkao Ragwang Chapriak presents a radically different perspective—one that prioritizes peace, harmony, and balance over dominance and violence. This belief system, rooted in the traditional spiritual worldview of the Zeliangrong people, reveals a cosmology and ethical framework that sees politics not as a struggle for power, but as a responsibility to preserve life, nurture community, and maintain spiritual balance.
Tingkao Ragwang: Source of Harmony
At the core of TRC theology is Tingkao Ragwang, the Supreme Creator, who represents order, purity, and cosmic balance. From this theological viewpoint, violence disrupts not only human relationships but also the spiritual equilibrium of the universe. In this worldview, violence is not merely a moral wrong; it is considered a spiritual transgression. Therefore, any political actions that support or encourage violence are seen as opposing divine will.
Community, Ritual and Moral order
The TRC emphasizes rituals, festivals, customs, taboos, and genna that foster communal harmony. In traditional Zeliangrong society, political life was never separate from religious life. Leadership was regarded as a sacred trust rather than a secular authority. Chiefs and village council elders (Pei) are expected to uphold justice, resolve disputes, and maintain peace through wisdom rather than force. In this context, the political ideal of the TRC is a non-violent government grounded in spiritual ethics.
Philosophical Perspective: Viewing Politics as Stewardship Rather Than Power
Philosophically, the TRC (Truth and Reconciliation) views human beings as stewards of a divine order, rather than as autonomous power seekers. Political decisions are made not to dominate others, but to maintain harmony among people, nature, and the spiritual world.
This approach contrasts with modern political systems that are built on competition and control. In the TRC framework, the highest form of political action is reconciliation, not retaliation. Justice is seen as restorative rather than punitive. Peace is achieved not through suppression, but through ritual healing, truth-telling, and the renewal of broken relationships.
Non-violence should be viewed as a sacred responsibility
To act violently brings dishonor to the community and harms the land. Therefore, the TRC promotes a culture in which conflict is mediated rather than escalated. Ritual reconciliation, communal feasts, and public apologies are essential methods for restoring peace.
In this sense, the TRC presents a powerful vision of freedom from violence that goes beyond merely avoiding war. It emphasizes the active preservation of sacred relationships among humans, the divine, and the natural world.
Conclusion: Rethinking Politics through Indigenous Theology
In an era marked by increasing global violence and political polarization, TRC reminds us that politics does not have to be grounded in violence or domination. Instead, it can be based on reverence, responsibility, and harmony.
From the TRC standpoint, freedom from violence is not just a political strategy; it is a spiritual mandate. True leadership does not emerge from the pursuit of power, but from alignment with a higher moral order, service to the community, and a strong commitment to peace.
Therefore, TRC presents not only a theology but also a philosophical model of nonviolent politics, drawing on indigenous wisdom that the modern world would greatly benefit from learning.
In a worldview where politics is defined by control, conflict, and coercion, the indigenous faith of Tingkao Ragwang Chapriak presents a radically different perspective—one that prioritizes peace, harmony, and balance over dominance and violence. This belief system, rooted in the traditional spiritual worldview of the Zeliangrong people, reveals a cosmology and ethical framework that sees politics not as a struggle for power, but as a responsibility to preserve life, nurture community, and maintain spiritual balance.
Tingkao Ragwang: Source of Harmony
At the core of TRC theology is Tingkao Ragwang, the Supreme Creator, who represents order, purity, and cosmic balance. From this theological viewpoint, violence disrupts not only human relationships but also the spiritual equilibrium of the universe. In this worldview, violence is not merely a moral wrong; it is considered a spiritual transgression. Therefore, any political actions that support or encourage violence are seen as opposing divine will.
Community, Ritual and Moral order
The TRC emphasizes rituals, festivals, customs, taboos, and genna that foster communal harmony. In traditional Zeliangrong society, political life was never separate from religious life. Leadership was regarded as a sacred trust rather than a secular authority. Chiefs and village council elders (Pei) are expected to uphold justice, resolve disputes, and maintain peace through wisdom rather than force. In this context, the political ideal of the TRC is a non-violent government grounded in spiritual ethics.
Philosophical Perspective: Viewing Politics as Stewardship Rather Than Power
Philosophically, the TRC (Truth and Reconciliation) views human beings as stewards of a divine order, rather than as autonomous power seekers. Political decisions are made not to dominate others, but to maintain harmony among people, nature, and the spiritual world.
This approach contrasts with modern political systems that are built on competition and control. In the TRC framework, the highest form of political action is reconciliation, not retaliation. Justice is seen as restorative rather than punitive. Peace is achieved not through suppression, but through ritual healing, truth-telling, and the renewal of broken relationships.
Non-violence should be viewed as a sacred responsibility
To act violently brings dishonor to the community and harms the land. Therefore, the TRC promotes a culture in which conflict is mediated rather than escalated. Ritual reconciliation, communal feasts, and public apologies are essential methods for restoring peace.
In this sense, the TRC presents a powerful vision of freedom from violence that goes beyond merely avoiding war. It emphasizes the active preservation of sacred relationships among humans, the divine, and the natural world.
Conclusion: Rethinking Politics through Indigenous Theology
In an era marked by increasing global violence and political polarization, TRC reminds us that politics does not have to be grounded in violence or domination. Instead, it can be based on reverence, responsibility, and harmony.
From the TRC standpoint, freedom from violence is not just a political strategy; it is a spiritual mandate. True leadership does not emerge from the pursuit of power, but from alignment with a higher moral order, service to the community, and a strong commitment to peace.
Therefore, TRC presents not only a theology but also a philosophical model of nonviolent politics, drawing on indigenous wisdom that the modern world would greatly benefit from learning.