Human development is at the heart of Christian culture. Individually and collectively, authentic human development always leads to social actions that seek a fair balance between self-interest and the common good of the society. There are various parameters which speak about the path of human development embodied in Christianity. They are equity, freedom, social progress, economic conditions, efficiency in working conditions, sustainability, human security, peace and the principle of stewardship. In pursuance of the principles of Christianity, we are grateful for the gift of creation and we must therefore work towards ensuring that we raise the moral issues in our actions for ensuring the protection of above mentioned issues in the form of principles of human development. The stability and success of any country may be secured if we are able to spread the principles of Christian culture in the form of ethical norms guiding human activities.

Colonial encounter initiated a two-way trajectory among the Zo hnahthlak (Zo/Mizo people): one it threw open the process of Proselytization, Education, Medicine and an alien style of life and belief system; second it threw open the process of the assimilation of the chauvinistic traditional Zo practices into the Judeo-Christian, Victorian influences popularly referred as the ‘Localization of the Gospel’. Among many things the paper first attempts to engage in locating the commonalities and differences in the outlook of Christianity and the traditional Zo way of life. Second, it attempts to chart the spread of Christianity and the many revivals in the Lushai/ Mizo Hills. Third, it attempts to accentuate the marked indigenization and emergence of Zo Christianity and practices such as ‘spontaneous dancing and singing’ (‘HlimRui’), spiritual healings etc. Fourth, it attempts to chart the contestations over the idea of Zo Christianity and the shifts and faults underling cultural revivalism and mushrooming of ‘faith healers’, self-styled free churches among the Zo hnahthlak.

Even as evangelization was the goal of the Jesuits’ mission, they have been catalysts for the empowerment of the marginalized. With the changing world the Jesuits have been discovering at each new encounter, means to adapt and harness their resources to address issues of subaltern people. When they realized that it was the inhuman caste system marginalize the Dalits more and more, their immediate historical duty was to associate themselves with the downtrodden in their long struggle for their legitimate and equal place in society and rightful claim as a community and as citizens in the country. Thus, the Jesuits responded promptly and creatively to the signs of the times shifting their mission paradigm from ‘charity’ to ‘justice.’ In Tamil Nadu the Jesuits ventured into the organized attempts like PALMERA (People’s Action and Liberation Movement in East Ramnad Area), IDEAS (Institute of Development, Education Action and Studies) at Madurai, PEAK (People’s Education and Action in Kodaikanal hills), KARISAL (Kamaraj district Rural Institute for Social Action and Leadership) at Sivakasi, Social Watch in Chennai, Pathai (Dalit Human Rights Centre) at Chengalpattu, DACA, (Doctor Ambedkar Cultural Academy) at Madurai, and other similar initiatives in the most backward areas of the state. Their involvement along with likeminded civil society groups accelerated the struggle of the downtrodden Dalits for equality and justice. Ultimately these initiatives attempted to translate the ideals and values of the Indian constitution into action.

Happiness is a subjective measure of overall quality of life. The Economists tradition is to have information about the subjective measure by asking an individual about her level of happiness. The self-reported happiness is thought to be a proxy measure of the individual utility. There are several factors that affect individual well-being. Income, employment, health, religiousness, marriage, level of education and job satisfaction are few important determinants. Macroeconomic variables like unemployment rate, poverty rate, literacy rate, life expectancy, inflation rate and crime rate affect happiness. This article tours through the literature and observes the relationship between religion and happiness and finds that Christians are a happy community. The economic development of two states of India, Goa and Kerala, is observed and it is found that Christians in these two states are more developed and hence probably happier. The influence of Christianity has also helped other communities and the state in overall to develop.

All missionary activities have posed a challenge to traditional cultures. The exact manner in which these interfaces and challenges took place differs from place to place as well as the world vision of the missionary organizations concerned. Basel Evangelical Missionary Society, a Protestant missionary organization, was established at Basel, Switzerland. This society which started working in the western coast of India from 1834 onwards was unique in many aspects. Inspired by the Pietist and Calvinist theologies, this missionary organization combined its religious activities with industrial activities to such an extent that the industrial activities were seen as essentially religious activities. Operating in Malabar district which was known to carry caste rigidities and exclusions to grotesque levels, Basel Mission used industrial activities to challenge not only the caste system but also a whole set of belief systems and religious practices that supported it. The praxis of Christianity introduced by the Basel Mission resulted in social engineering. It created a class of converts who had disowned their previous caste affiliations, acquired new industrial skills and developed a new way of looking at life and work. This paper examines how specifically the activities of Basel Mission demonstrated to a traditional feudal society an altogether new way of looking at life and work.

Christianity, as other religions, has a distinct source of humanism. Christian missionaries are working sincerely in different parts of the country in developing economic conditions of the socially excluded and the poor. Many people from the untouchables, outcastes and lower caste groups in India were converted to Christianity. This conversion brought about social awakening of the oppressed groups in the country. Christianity provided opportunities of education, new occupations and a life with personal dignity and social acceptance for many. Dalits are socially excluded, in majority of Indian religions, having unequal access to labour markets and social protection mechanisms through formal and informal institutions, lower access to health and education, and lower returns to education and assets. They are more likely to be poor and socially excluded. This study seeks to find out whether Christianity has really lifted these people from distress, enlightened them, liberated them and brought about an upward social movement for them. Our study shows that the average consumption expenditure on both food and non-food items for all households was higher in Christians as compared to Hindus and Muslims in rural as well as in urban areas in 2009-10. However, scheduled tribes are the most deprived people, in any parameter of development, even among the Christians.

The Scottish Mission advent into India has had a profound impact in the Eastern Himalayan region and Kalimpong in Darjeeling District in particular. Its main objective was to evangelize Tibet but when it failed to do so, the Scottish missionaries laid their sights nearer. Kalimpong geographically situated in the Eastern Himalayan area was thus looked upon as the ideal place for them to start their mission. In due course of time, Kalimpong came to exemplify the Scottish way of existence in all aspects of daily life, not only uplifting the socio-economic conditions of the natives like the Lepchas, Bhutias and Nepalis, but have made landmark innovations in all sectors. No doubt, to spread the Christian faith was one of their objectives but they also took upon themselves the “white man’s burden” to free the natives from their age-old beliefs and superstitions. They have also been instrumental in bringing development in the educational, health and cultural fields as well.

The missionaries from the early eighteenth century toiled tirelessly for the uplift of the marginalized in India. The tools of the missionaries, such as education, health care, freedom from the oppression of slavery and tax, uplift of women, were in combat with the forces that worked against egalitarian and harmonious society. Antonio Gramsci developed the theory of ‘cultural hegemony’. The term ‘cultural hegemony’ describes the domination in a culturally diverse society by the ruling class over the subalterns. The ruling class manipulates the culture of the society – customs, beliefs, practices, values, etc., so that the manipulated culture imposed by the ruling class becomes the accepted cultural norm. The missionaries initially trained the native assistants to be catechists, school-masters and medical evangelists, who served the society. Since the native assistants were accustomed to the culture, beliefs, customs and practices, they were able to influence the natives towards social transformation that would emancipate them from the ‘cultural hegemony’ that oppressed them. This paper attempts to expose the ‘counter-hegemonic’ influence of the native assistants with the tenets of Christianity on the dominant ‘cultural hegemony’ garbed with Indian Culture that oppresses the subalterns, prevailing for ages in the terrain of Indian society.

Aesthetics is the science of the beautiful. Indian Christian Aesthetics is of recent origin. Christian painters in their own way have contributed in no less measure to the Indian cultural ethos. Among them one of the most celebrated and renowned painter, thinker, and writer is Jyoti Sahi. Jyoti Sahi (b.1944) is one of the most productive Christian artists today known in India and abroad. He himself describes his work as ‘theologizing with a brush’; through his painting and writings he has opened a new horizon of Indian Aesthetics. Jyoti Sahi feels that what Christianity has to offer is a new vision, a new sense that every person, no matter what his or her status in society, has to participate in the creative work of God, and in this process, discover the self, the mission and God. Christian art for Jyoti Sahi is the festival of joy which brings the community together to celebrate. Art has a prophetic function too. The task of the artist is ultimately to communicate with the people, to express their inner self, their laughter and tears. Through his pen and the brush, he has opened a new vista in the Indian arena of aesthetics.

Lepchas are the autochthon race of the district of Sikkim and Darjeeling. The Christian missionaries on their expeditions for spreading Christianity first made their contact with the Lepchas; and the Lepchas in particular found the new religion accessible. This article is an attempt to understand the impact of the missionaries on Lepcha culture. It tries to examine whether the use of non-Lepcha language in preaching Gospel, government language policy to promote non-Lepcha language in official work, and rising nonLepchas demography were some of the compelling forces that alienated Lepchas from their original culture. The modern education initiated by the Christian missionaries transformed Lepchas to adapt the idea of self-sustainability and made them resilient when they were demographically outnumbered. Just like every process has its pros and cons, Christianization of Lepchas made them better in many sense but it also took away some of their uniqueness. Government policy on socio-economic development has contributed greatly on cultural alienation of Lepchas. Due to the demographic change in the Lepcha land they were forced to adopt a new culture as a survival strategy.

Majority of Indians identify themselves with religion and some sort of spirituality. People confronted with concerns such as trauma, illness, loss or bereavement, substance abuse or violence, are likely to seek solace in spiritual and religious beliefs and support systems. It is a common observation in the country that people, whether educated or illiterate, are happier discussing their personal psycho-social problems with priests, astrologers, tantrics and the likes; nor do they hesitate in paying them. An important component of social work practice is the assessment of the client’s needs. Social work strives to “take the client from where they’re at” and utilize his/her strengths in order to improve the quality of one’s life. Traditionally, while serving needy people, social work incorporates interventions that are limited with the biological, psychological, sociological and economical aspects. But, due to the importance of religion and spirituality in the lives of people, it is important that social work practitioners develop the ability to incorporate clients’ religion and spiritual beliefs into the process of giving assistance. Any model of generalist practice that does not incorporate a conception of the social workers role, responsibility and resources relative to beneficiary’s religious and spiritual interests does not address the totality of the beneficiary’s capacity. It will inevitably fail to help the beneficiary reach the full potential.