Dalit Engagement with Missionaries and Syrian Christianity: A Study of Caste Conversions and Modernity in Karnataka.
Anusha K1
1Research scholar, Department of Development Studies, Kannada University Vidyaranya-583276, Email: anushakashu@gmail.com
Abstract
The research attempts to carry forward the discussions on Dalit Christianity from the secular space to that of theology. Indian Christian theology is being analyzed in the thesis to understand its foundations in Hindu philosophy and caste hierarchy. The inability and reluctance of Indian Christian theology to consulate a Christian experience that is relevant for the Dalit Christians are discussed in detail. Various theologies, like Liberation theology, Black theology and the theology of M. M. Thomas, that have influenced the emergence of a Dalit theology, are discussed in the thesis to bring forth the major themes of liberation and equality that they profess. The need for a Dalit. The thesis concludes with a discussion of the contemporary challenges that Dalit Christianity has to encounter. This includes the threat of violence, discriminations and massacres from various Hindu right wing organizations. The Dalit Christian struggle for justice and equality has, on the other hand, led her to constant engagements with the state for Scheduled Caste reservations. The thesis concludes by commenting on the need for extending the SC status to Dalit Christian
Keywords: Missionaries, caste conversions, dalit engagement.
Introduction
Datit Christianity in Comparative Literature Comparative Cultural Studies My research is an attempt to look at the origins and development of Dalit Christianity in Kerala and to study how a Datit Christian subject has emerged, in relation to the Syrian Christian counterpart and the European missionary patron. This research is undertaken in the department of Comparative Literature and the traditional understanding of Comparative Literature as mere textual comparisons between literatures of different languages is not what is aimed at. The not-so-popular status of Comparative Literature in Indian academia and the possible misinterpretations of the title raise the fear of constraining the research as a mere comparative one in the traditional Literary Studies method, looking at influences or similarities and dissimilarities in theme, style, plot etc. and hence, it requires one to give an outline of the possibilities of doing research in this discipline department.
The traditional textual approach of the comparative method has proven insufficient to understand cultures in its diversified contours with the rise of a notion of fragmented realities in the postcolonial and post modem worlds, which are affected by identity movements of all sorts, protests, and various other modes of resistance to several reigns of oppression in, both, the public and private spaces. Also, globalisation demands newer methods from Comparative Literature to study the social realities and thereby, the several kinds of micro and macro cultures those has emerged and are emerging. This requires Comparative Literature to redefme itself, its aims and methodologies and to widen its scope beyond certain kinds of questions that the discipline has been asking and certain levels of cultural comparisons that it has been making
Dalit Christianity in Comparative Literature Comparative Cultural Studies
My research is an attempt to look at the origins and development of Dalit Christianity in Karnataka and to study how a Dalit Christian subject has emerged, in relation to the Syrian Christian counterpart and the European missionary patron. This research is undertaken in the department of Comparative Literature and the traditional understanding of Comparative Literature as mere textual comparisons between literatures of different languages is not what is aimed at. The not-so-popular status of Comparative Literature in Indian academia and the possible misinterpretations of the title raise the fear of constraining the research as a mere comparative one in the traditional Literary Studies method, looking at influences or similarities and dissimilarities in theme, style, plot etc. and hence, it requires one to give an outline of the possibilities of doing research in this discipline department.
The traditional textual approach of the comparative method has proven insufficient to understand cultures in its diversified contours with the rise of a notion of fragmented realities in the postcolonial and post modem worlds, which are affected by identity movements of all sorts, protests, and various other modes of resistance to several reigns of oppression in, both, the public and private spaces. Also, globalization demands newer methods from Comparative Literature to study the social realities and thereby, the several kinds of micro and macro cultures that have emerged and are emerging. This requires Comparative Literature to redefme itself, its aims and methodologies and to widen its scope beyond certain kinds of questions that the discipline has been asking and certain levels of cultural comparisons that it has been making.
Resistance and Liberation in Dalit Theology
Casteism is a reality of Indian society and has generated diverse forms of practices, implications and meanings. The modes in which caste practices transform and replenish it do not appear to have a limited pattern. Rather, the socio-political and cultural histories of the country facilitate newer forms of oppression and social stratification, often leading to intricate practices of identity assertions and the emergence of neoidentities. Casteism can also be seen to have infiltrated into realms and systems that primarily did not have its presence. Christianities in India are good examples of this kind, where casteist prejudices have seeped in and reconfigured the status, theology and the outlook of the religion itself.
Conclusion
Dalit Christianity has emerged in India in tandem with the Dalit political movements and identity assertions, drawing from the writings and ideologies of Dalit icons like Dr. B. R. Ambedkar. The struggles by the Dalit Christians for participation, better rights and dignity within the Indian churches have a history of more than a century now, starting from be colonial missionary times, through the Indian independence struggle and indianization of the churches to the postcolonial and post modem times of identity assertions, where a Dalit theology has emerged. On the secular front, the struggles of the Dalit Christians have been against the caste is society as well as against the Indian state that refuses to acknowledge their social cultural and economic baggage and positions.
Reference