History of Shan Churches in Burma 1861-2001 - Khamkoo
History of Shan Churches in Burma 1861-2001 - Khamkoo
History of Shan Churches in Burma 1861-2001 - Khamkoo
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Analysis 203<br />
thanks <strong>of</strong>fer<strong>in</strong>g <strong>of</strong> rice is given each morn<strong>in</strong>g by all who feel so <strong>in</strong>cl<strong>in</strong>ed. This is applied to the support<br />
<strong>of</strong> the orphanage and may amount to rupees 50 per annum. This is an <strong>in</strong>stance <strong>of</strong> a heathen custom<br />
be<strong>in</strong>g diverted <strong>in</strong>to a Christian channel.” 29 Dr. Henderson was so cleaver to divert the Buddhist<br />
custom <strong>in</strong> giv<strong>in</strong>g donation <strong>in</strong>to Christian channel. He said <strong>in</strong> 1963 that the <strong>Shan</strong> use to say, “That is not<br />
our custom” 30 and refuse to accept the gospel.<br />
Why did they reject gospel based on culture?<br />
What is <strong>Shan</strong> culture?<br />
What is Christian custom?<br />
Who created such culture and customs?<br />
Why couldn’t <strong>Shan</strong> Christian marry <strong>in</strong> their own culture?<br />
Why should <strong>Shan</strong> Christian get marriage <strong>in</strong> Christian custom?<br />
If we ask them to abandon all their culture and follow Christian custom, which was accused by the <strong>Shan</strong><br />
as Western culture, how can <strong>Shan</strong> become Christian?<br />
How can we transform <strong>Shan</strong> culture <strong>in</strong>to Christian custom?<br />
These are very important complicated questions.<br />
Present<br />
Know<strong>in</strong>g <strong>Shan</strong> culture, tradition, background and their belief is very important <strong>in</strong> do<strong>in</strong>g<br />
missions among the <strong>Shan</strong>. When a <strong>Shan</strong> becomes Christian the question <strong>of</strong> whether he has to abandon<br />
all the <strong>Shan</strong> culture and practices or keep on do<strong>in</strong>g it is the biggest problem we are fac<strong>in</strong>g today.<br />
“Buddhist practices” are not well differentiated from “National cultures.” Some Buddhist practices<br />
become national culture and some national culture are also part <strong>of</strong> the Buddhist practices. When<br />
someone becomes Christian, he or she has to abandon all national cultures, which Christian consider<br />
Buddhist practices. It makes a believer alienated from <strong>Shan</strong> community. <strong>Shan</strong> use to say, “If you are<br />
<strong>Shan</strong> you must be Buddhist. <strong>Shan</strong> are Buddhist.” A <strong>Shan</strong> woman said to me, “If you are Christian you<br />
are not <strong>Shan</strong> any more.” They identify nationality with religion. The questions are;<br />
“How can we call ourselves <strong>Shan</strong> if we don’t follow <strong>Shan</strong> culture?”<br />
“How can <strong>Shan</strong> Christian follow the culture which are considered to be Buddhist practices?”<br />
Christians are taught not to participate <strong>in</strong> any festivity, which Christians th<strong>in</strong>k is a Buddhist<br />
festival. When Christians refuse to jo<strong>in</strong>, they said that we have abandoned our national culture. But<br />
when Christians jo<strong>in</strong>, it seems like we are jo<strong>in</strong><strong>in</strong>g Buddhist festival. There are <strong>Shan</strong> musical <strong>in</strong>struments<br />
called gong, mong and cymbal. They are played together <strong>in</strong> synchroniz<strong>in</strong>g rhythm at celebrations and<br />
festivals accompanied by traditional danc<strong>in</strong>g. Generations by generations, <strong>Shan</strong> used this <strong>in</strong>strument <strong>in</strong><br />
their festivals <strong>of</strong> course which are Buddhist. Pastors and <strong>Shan</strong> Christian leaders do not allow <strong>Shan</strong><br />
Christians to play these musical <strong>in</strong>struments and dance traditional dance any longer when they become<br />
Christians. The first convert <strong>in</strong> Eastern <strong>Shan</strong> State <strong>in</strong> 1902, Phak Ka Sai, had to leave the village<br />
because he refused to jo<strong>in</strong> <strong>Shan</strong> New Year celebration, play gong, mong, cymbal and participate <strong>in</strong><br />
<strong>Shan</strong> danc<strong>in</strong>g after becom<strong>in</strong>g Christian. Western musical <strong>in</strong>struments such as guitar, viol<strong>in</strong>, banjo,<br />
drum, organ, piano etc. are <strong>in</strong>troduced to <strong>Shan</strong> <strong>Churches</strong>. We s<strong>in</strong>g western hymns and songs. Our<br />
traditional folk songs are not allowed to s<strong>in</strong>g any more. One lady said dur<strong>in</strong>g our GCI tra<strong>in</strong><strong>in</strong>g <strong>in</strong><br />
TaungGyi <strong>in</strong> 1995, “I have secretary learned <strong>Shan</strong> traditional folk songs at the age <strong>of</strong> fourteen. Our<br />
pastors and Church leaders do not allow us to s<strong>in</strong>g it. I have no chance <strong>of</strong> s<strong>in</strong>g<strong>in</strong>g it. But now I am<br />
happy to have an opportunity <strong>of</strong> s<strong>in</strong>g<strong>in</strong>g this folk song the first time <strong>in</strong> my life at the age <strong>of</strong> forty.” I<br />
don’t see anywhere <strong>in</strong> the historical documents <strong>of</strong> Baptist mission among the <strong>Shan</strong> that American<br />
missionaries had asked <strong>Shan</strong> believers to abandon their gong-mong-cymbal music, <strong>Shan</strong> danc<strong>in</strong>g and<br />
s<strong>in</strong>g<strong>in</strong>g their folk songs. Why do our <strong>Shan</strong> pastors and leaders stop <strong>Shan</strong> Christians to play our musical<br />
29 89th Annual Report, 1903, American Baptist Missionary Union<br />
30 Letter From Dr. A. H. Henderson, MuongNai, August 13, 1936