In 1937, a spirit moved in the mountains of Northeast India. It presented local villagers with a visceral anticolonial vision, laicized religious practices, and offered alternative definitions of expertise and literacy that sidelined colonial and missionary authorities. Its message pulled together a complex range of clans, pilgrims, and roadworkers, and reconciled them according to contemporary local logics. This article uses the ‘Kelkang incident’ of the Lushai Hills District (today: Mizoram) to reverse the polarity of conventional writings on prophetic rebellion in two ways. First, it asks not how the colonial state dealt with a prophetic rebellion, but how a prophetic rebellion dealt with the state. Second, it asks not what the moving spirit of Kelkang symbolized, but what it did and how people interacted with it. Placing upland spirits, humans, terminology, and concepts at the centre of the analysis, the article argues that a more open-minded approach to the history of religion can better reveal processes of mediumship and rapidly indigenizing Christianities as well as the much broader malleability of concepts like ‘conversion’, ‘revival’, and ‘Christianity’.

中文翻译：

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在印度东北部拥有基督教：Kelkang，1937

1937年，一种精神在印度东北部的山区移动。它向当地村民展示了一种发自内心的反殖民主义愿景，使宗教习俗变得通俗化，并提供了对专业知识和文化程度的替代定义，使殖民和传教当局处于边缘地位。它的信息将一系列复杂的氏族、朝圣者和道路工人聚集在一起，并根据当代当地逻辑使他们和解。本文利用芦寨山区（今米佐拉姆）的“克尔康事件”，从两个方面扭转了关于预言叛乱的传统著作的极性。首先，它问的不是殖民国家如何应对预言性的叛乱，而是预言性的叛乱如何对待国家。其次，它问的不是克尔康的动人精神象征什么，而是它做了什么，人们如何与之互动。放置高地精灵，人类，