“Conversion from Hinduism to other religions, it is generally argued, is to escape the untouchability and caste-based discrimination inherent in Hinduism. Christianity, however, is not able to eradicate untouchability, and casteism continues to dominate both the Protestant and Catholic Church even though Dalits form the majority of the Christian population,” says Shiva Shankar, a champion of the renown Ambedkar#, speaking of the situation in Tamil Nadu.
Thadam Thedi, a pilot report on the status of Dalit Christians in the Catholic Church, states that though Dalits account for 2,240,726 of the total population of 3,964,360 Catholics, they have not been given any important posts in Church administration. Of the 18 archbishops in Tamil Nadu, only two are Dalits.
G. Mathew, one of members of the committee that prepared the report, said in many churches, Dalits have separate cemetery and funeral carts and are not allowed to use the common road leading to the church. In some churches, the body of Dalits are not allowed to have the rituals.
“Dalits in Punnaivanam, Rayappanpatti, Chithalacheri, Hanumanthanpatti, Pullampadi, Poondi and Eraiyur are fighting for their rights. Even the internationally renowned Velankannai Basilica is not an exception. The conflict in Eraiyur in Villupuram led to police firing in 2008 and now we have resolved the issue,” said Mr. Mathew, a native of the village.
Fr John Suresh of Dalit Viduthalai Peravai has argued that it was incorrect to say that Dalits converted to Christianity only to escape casteism and for the benefits that came with the conversion. “They are attracted by the faith. Christianity allowed them to stand on the pulpit and preach,” he contended.
He also admitted that casteism had pervaded the socio-cultural fabric of Indian society and Christianity also had to make compromise with Brahminism.
“As a native of India, they seem to be baptised in the name of caste. In India, we have not understood the soul of Christianity,” Fr. Jagath Gasper Raj posed, he is from South Tamil Nadu and insists it was incorrect to say that there was complete discrimination against Dalits in the Church though the caste mindset had its presence in the Church too. “The Church gave them a voice and a space for their upward mobility,” he contended.
Goldy M. George, Chief Editor, Journal of People’s Studies admitted this remains true without any question in all churches. The Catholic Church is no exception nor any of the other churches, Protestants or Eastern Orthodox or the of lately mushrooming Pentecostals.
Godfrey D’Lima holds that most probably he is Dalit “…or more non-formally ST [Scheduled Tribe] (as an East Indian Catholic) yet I cannot recollect in the Mumbai Catholic Church caste discrimination. But class divides surface subtly. We were better off than poor Goans in a neighbouring alley.”
“With regard to the richer castes-classes in school, English was one leveling field. For here the upper castes were not always more proficient – I refer to the Xavier’s school Dhobi Talao where I studied. However there were always poorer (dress, pocketmoney, studies, etc.) mostly Catholic students who’s English was Konkanised and who were considered inferior to the high castes of other faiths who thronged our ”Christian” school. I remember some of these of other faiths throwing it at us that we were ”on concession” but they were ”qualified”. The Jesuit management before GC 32 (the international meet where elitism was sought to be exorcised and the Gospel of Jesus upheld) seemed to have very little analytical ability to recognise that the upper castes were making good use of the facilities but were in no mood to adopt the Christian vision. Or that their ”superior performance” was based on inheritance rather than pure academic prowess.
“In our little Christian ghetto (East Indians, Mangaloreans, Goans, a Malayali or two, a rare Anglo-Indian) we had quite a few mixed marriages less and less opposed until we come to the present times when inter-faith marriages became more common and acceptable. I think modernisation and westernisation contribute to weakening of caste rigidities in the above community. Those who cling too much to their traditions find themselves blocked with regard to accepting the human qualities of others unless they are manifested within their caste and culture complexes.”
Shiva Shankar agreed with Godfrey D’Lima, adding, “Caste and untouchability have indeed leaked into the other religions as Babasaheb Ambedkar observed (separate graveyards for Dalit converts to Christianity, separate langaar for Mazhabi Sikhs …). But it should be easy to exorcise this monster for the followers of these faiths – as opposed to Hindus – for there is no scriptural foundation for the abomination. On the contrary, Christ and Nanak were for fraternal love and the equality of all humans, explicitly.
“Dalit converts to Christianity must appeal to the global community of Christians to help rid the Indian church of all vestiges of untouchability and to ensure proper representation in the clergy. Pope Francis will definitely respond.”
Godfrey D’Lima thanked Shiva Shankar saying the exchange is helpful. “As a non Hindu I cannot speak on the pros and cons of any faith as authentically as one who knows it from within. All I can say is that the human race is dexterous (unto devilry) in finding how to inflict suffering on others and justify that evil. That we individually and collectively be delivered (‘salvation’?) from this devilish impulse by working together for masses of the deprived is a dream to be cherished and lived by no matter the frailty of our resolve. God help us.”
Goldy M. George responded with: “Caste in Indian churches is not an abstract. It’s a reality and livid truth in all forms. Maybe the format may change. Sometimes it may have a direct impact. But in any case I have no doubt that once the members of the church realise that a particular person is from an untouchable caste, the ways to distance themselves from such individuals and groups are also devised. This is the day how caste gets activated in Indian churches at one end. On the other the mainstream dominant caste groups also do care for colour, looks, economic status, facial appearances. Ethnic identity does matter within the church. Dismissing such realities would be just unethical.”
Nate Roberts comes into the conversation with: “What Goldy says is true. My fieldwork assistant was a Roman Catholic Dalit. The village he came from was inhabited exclusively by Roman Catholics. The dominant group was the Vanniyars (also RC). When it came to oppressing the Dalits physically and symbolically (e.g. forcing their funeral processions off the road and into the paddy) the RC Vanniyars behaved exactly like their Hindu counterparts.
“The difference between Hinduism and other religions is that only Hinduism gives positive sanction to caste. But caste is not in essence a religious phenomenon; it is a political and socio-economic order that spans all religious groups in South Asia. The Hindu religious dimension is not the essence of it, but just ex post facto justification. So argues Sumit Guha in a very fine book on caste that I reviewed”
Shiva Shankar replies with, Dear Goldy, “it might be that the origin of caste is not in religion as Nate avers, but nowhere other than in Hindustan and Nepal has it degenerated further into the ‘unparalleled social abuse of untouchability (A. J. Toynbee)’. Besides, as only Hinduism provides religious sanction, it should be relatively easy for Buddhists, Christians, Muslims, Sikhs … to overcome this abomination. As the project of ‘annihilation of caste’ envisaged by Dr. Ambedkar seems to be floundering, it becomes all the more important for non-Hindus to escape it. I think it is crucial that the global community of Christians get involved in the annihilation of caste amongst Indian Christians, and in the effort to recruit their help, Dalit converts to Christianity must naturally lead the way. Imagine a Papal encyclical condemning caste and untouchability!”
Godfrey D’Lima insists though that, “If a Papal Bull denounces Caste the other Christian sects may be incensed. Who is the Pope to them! There must be a rebellion within the oppressed groups/castes that leads them as Ambedkar wanted to a more educated and enlightened outlook. Dependency on the whims of the oppressing group postpones emancipation. Where I work I can see the adivasis more than happy to follow the rituals of Hinduism. The Dalits are no different. The freedom to be rational, to have an adult and just relationship with God does not seem to attract people. I guess that’s what Jesus faced and died abandoned by the masses – even if one considers his story a parable of human experience. What revolution of thought and spirit is still wanting is hard to say. Christianity could have well fermented it. But now we are saying it hasn’t among the oppressed of India.”
# Bhimrao Ramji Ambedkar (14 April 1891 – 6 December 1956), popularly known as Babasaheb, was an Indian jurist, economist, politician and social reformer who inspired the Dalit Buddhist movement and campaigned against social discrimination against Untouchables (Dalits), while also supporting the rights of women and labour.
