Myer Samra

Buallawn Israel: The Emergence of a Judaising Movement in Mizoram, Northeast India

Introduction

Buallawn israel: the emergence of a judaising movement in mizoram, northeast india. Buallawn Israel: Explore the Judaising movement among Chikim in Mizoram, Northeast India. Discover how Christians, seeking deeper faith, embraced Judaism and migrated to Israel.

Abstract

During the past forty years, a Judaising movement has taken root among the Chikim in Mizoram, Manipur, and the Chin State of North Burma. This movement has propelled a small segment of the Chikim to full conversion to Judaism, settlement in Israel, and adoption of a radically different lifestyle. As of August, 1994, there were around 150 such people living in Israel, mostly young adults between 18 and 30 years of age, and more are expected to arrive in the near future. These people are not the founders of the Judaising movement but represent its second generation, having themselves been raised in families which had already embraced some form of 'Judaism' before they were born …Certainly in this process there has been a 'stepping over the threshold' from one religious community, Christianity, to another, Judaism. Such a 'change of religious fellowship' would generally 'suggest dissatisfaction, restlessness, seeking something better' … While this is true for those who have now completed the process of conversion, in this paper we shall examine the beliefs and practices of the early followers of the Judaising cult, to show that many of them saw the path they were treading as one mandated by their faith in Jesus: somewhat ironically, in their endeavour to become better Christians, they have drifted in the direction of Judaism.

Review

This paper introduces a fascinating and complex case study of religious emergence and transformation in Northeast India and North Burma, focusing on the "Buallawn Israel" movement among the Chikim people. Over the past four decades, this "Judaising movement" has evolved significantly, leading a segment of its followers to full conversion to Judaism, settlement in Israel, and the adoption of a distinctly different lifestyle. The abstract effectively highlights the central paradox of this phenomenon: while the second generation fully embraces Judaism, the early followers embarked on this path not as a rejection of Christianity, but as an endeavor to become "better Christians," ironically drifting towards Jewish practices and beliefs. The study promises a significant contribution by delving into the beliefs and practices of these early followers, providing a crucial historical and theological context often overlooked in studies of religious conversion. By differentiating between the initial "Judaising cult" and the fully converted "second generation," the paper offers a nuanced perspective on the motivations behind religious shifts, moving beyond simplistic explanations of "dissatisfaction" or "restlessness." This approach is particularly valuable for understanding how religious boundaries are negotiated and reconfigured within specific cultural and spiritual landscapes, offering insights into the dynamics of religious innovation and identity formation in a region known for its diverse spiritual currents. To further strengthen its impact, the full paper would benefit from a more explicit theoretical engagement with the mechanisms of religious syncretism and the process of disaffiliation/re-affiliation. While the abstract mentions the "stepping over the threshold," a deeper exploration of the specific Christian doctrines or interpretations that facilitated this 'drift' towards Judaism, rather than seeing it as a contradiction, would be highly informative. Additionally, a detailed qualitative analysis of the socio-cultural and political context within Mizoram that fostered the emergence and growth of such a movement, alongside a more robust discussion of the term "Judaising cult" and its implications, would provide a more comprehensive understanding of this unique phenomenon.

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