TOWARDS A PRACTICAL DALIT THEOLOGY: A STUDY ON THE STATUS AND RELEVANCE OF DALIT THEOLOGY AMONG GRASS ROOTS DALIT CHRISTIANS IN THEIR STRUGGLE AGAINST CASTE OPPRESSION by VINCENT MANOHARAN JOHN PACKIANATHAN A thesis submitted to the University of Birmingham For the Degree of DOCTOR OF PHILOSOPHY Department of Theology School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham January 2012 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. File 1 of 2: Appendices are in a separate file Thesis Abstract This study seeks to develop a more practical and praxis-driven approach to Dalit Theology and its engagement with grassroots Dalit Christians. Dalit Theology is contextual and liberative. It emerged as a counter to Indian Christian theology, which ignored the caste affected life experience of Dalits, who form the majority in the Indian church. It aims to go beyond the merely spiritual in seeking to empower Dalit people and transform society. However, the well reflected and articulated liberational theological themes of Dalit Theology seem to remain mostly within academia and the ecclesia. They have not adequately engaged with grass roots Dalit Christians who face severe discrimination and constant struggle against caste oppression. Therefore, this study is an attempt to analyse the status and potentials of Dalit Theology among grass roots Dalit Christians as a motivational force and to offer a methodological framework to enlarge Dalit Theology as a Practical theology of liberation. The construction of Dalit Theology as a Practical theology of praxis among the grass roots hopes to facilitate the process of bringing about change in their personal life and the formation of a transformed society for both Dalits and non-Dalits to lead a caste-free life. DEDICATION I dedicate this work to the grass roots Dalit rights activists who spare their time and energy for regaining the dignity of Dalits ACKNOWLEDGEMENTS I am greatly indebted to Dr Anthony G. Reddie and the Revd Dr Adam Hood, my supervisors, for the intellectual and practical guidance, personal concern and warm encouragement, without which I would not have been introduced to theology and Practical theology and have learned to reflect upon and analyse the substance and practicality of Dalit theology. I thank Revd Canon Dr David Hewlett, the Principal, Queen’s Theological Foundation, for all his support and encouragement in accommodating and supporting me in Queen’s Foundation. I am thankful to Revd Dr Israel Selvanayagam, who introduced me to Queen’s Foundation, which in turn helped me to become a student of the University of Birmingham. I need to thank Rosemary Maskell, Verona Earl and Althia Gray, of Queen’s Foundation, for their timely support and cordiality whenever I have approached them for assistance. I must also thank Michael Gale, the Librarian of Queen’s Foundation, for the timely support he offered in providing books and other assistance. My sincere thanks go to Ms Stephanie Joubert, the Project officer of Cordaid, in the Netherlands, who anchored my studies with financial sponsorship, and also to Ms Sabina Atzei, the Finance Officer of Cordaid, for the prompt release of funds. I also thank the interviewees, who shared their views during the time of my field work, on the status and relevance of Dalit theology. My thanks go to Revd Chandra Mohan for accompanying me during the interviews and for the role he played as translator from Tamil to English. I thank, most profusely, the Revd David Haslam, a Supernumery Methodist Minister, who is also senior fellow Campaigner for Dalit Rights for his assistance in proofreading and making the corrections to the thesis. Rebecca Day also provided proofreading services for the completion of this thesis. Finally, I immensely thank my wife, Gunaseeli, for her support, co-operation, encouragement and all assistance for the completion of this work. Table of Contents Chapter One – Introduction 1 1. The background and rationale for this research 1 2. The context – caste and its adverse effects on Dalits – Dalit Christians 3 2.1 A brief appraisal of the origin and manifestation of caste 3 2.2 Situating Dalits – today’s context 6 2.3 Caste in Christianity and the plight of Dalit Christians 9 3. Caste-based discrimination against Dalit Christians - today’s 11 context 4. Indian Christian Theology 13 4.1 Its need, emergence and crux 13 4.2 Its development 16 5. Dalit Theology – its significance and themes – a broader view 20 5.1 ‘Contextual and life experience’ – the source 20 5.2 Dalit Theology is ‘Liberative’ 22 5.3 Viewing ‘God as Redeemer – Liberator’ 23 5.4 Seeing ‘Jesus, a Dalit’ and His mission as a ‘suffering Messiah’ 24 5.5 Dalit Theology ensures freedom and peace for all 25 6. The problem, key research question and methodology 27 6.1 The Problem 27 6.2 Key research questions 30 6.3 Methodology 30 6.4 Field work 32 6.5 Analysis 33 7. Organisation 34 Chapter Two – Dalit Theology – its significance 36 1. Significance 36 1.1 Counter to Indian Christian theology 38 1.1 (i) Dominant factors in formulating Indian Christian 39 theology 1.1 (ii) Criticism by Dalit theologians 40 2. The life-experience of Dalits – the source of Dalit Theology 47 2.1 Life experiences of Dalits – originating from the reality of 49 caste 2.2 Caste practices discriminate against Dalits 52 2.3 Life experiences of Dalit Christians 54 2.3 (i) The presence of caste in Christianity 54 2.3 (ii) Dalit Christians face discrimination by non-Dalit 56 Christians 2.3 (iii) Dalit Christians face discrimination by state 57 2.3 (iv) Dalit Christians face threat and violence by Hindu fundamentalist forces 58 2.3 (v) Dalit Christians face exclusion in Church-based 59 institutions 3. Dalit Theology is contextual and liberative 61 4. Parallel from Black Theology 64 5. Culture as background 67 5.1 Culture – broad definition and as a source to challenge hegemony 68 5.2 Dalit culture – its historicity and character 69 5.3 Dalits assimilating other cultures 73 5.4 Dalit culture as a background for Dalit Theology 75 5.5 Comments on the discussion on culture 77 Chapter Three – Themes in Dalit Theology 80 1. Rationale for considering these themes 80 2. Themes of Dalit Theology 82 2.1. God as the God of the oppressed 82 2.2 Dalits as ‘Full Human beings’ through the concept of imago dei 92 2.3 Jesus as Dalit, Christ as Liberator 99 2.4 Dalits are called to struggle for transformation 104 2.5 Salvation for Dalits is liberation from caste 109 2.6 The speciality of Dalit Theology – to ensure freedom for all, both Dalits and non-Dalits 112 Chapter Four – The liberational themes that Dalit Theology drew from Black Theology 118 1. The rationale for writing this chapter 118 1.2 The parallels in the emergence of Black and Dalit theologies 121 2. The similarity - the significance of Black Theology 124 2.1 Black Theology is liberative 124 2.2 The life-experience of Black people, a significant source for Black Theology 127 2.3 Black Theology is counter to White Theology 131 2.4 Black culture – a prominent factor in Black Theology 136 3. The parallel - The liberational themes in Black Theology 140 3.1 The God of the Oppressed – Black people are chosen people of God 140 3.2 Black Theology and the imago dei 146 3.3 Claiming Jesus a Black person, a Black Messiah 149 3.4 Black people are called to struggle – also for the freedom of White people 155 4. A brief overview on the position of White theologians on White Theology 159 5. Salient similarities and dissimilarities between Black and Dalit theologies and further insights to be drawn by Dalit Theology – a final comment 162 Chapter Five – Practical theology as a transforming practice 166 1. Rationale for this chapter 166 2. Practical theology 167 2.1 Definition and significance 167 2.2 The history of Practical theology 169 2.3 The nature of Practical theology 171 2.4 Different models of Practical theology 175 2.4 (i) Practical theology and Pastoral theology 175 2.4 (ii) Practical theology as applied theology 177 2.4 (iii) Practical theology as transforming practice 178 2.4 (iv) Practical theology as a theology of hermeneutics and a hermeneutic vocation 179 3. The ‘Action – Reflection paradigm’, a method in Practical theology 182 3.1 Definition, significance and nature of action-reflection 183 4. Dalit Theology to emerge as a full Practical theology 196 4.1 The need for ‘action-reflection’ method 196 4.2 The limitation of this method 201 5. Field study 202 5.1 The need 202 5.2 Details of field study 203 Chapter Six – Dalit Theology in Action: Reflection among the Grass roots 206 1. The hypothesis and research question 206 2. Qualitative research and the interpretative paradigm 208 3. Interview – a viable method 210 4. Methodological challenges 212 5. Limitations 218 6. Actualisation of interviews 219 7. Immediate implications 222 8. Analysis of the themes – their status and relevance among grass roots – discussion, analysis and interpretation 223 8.1 Theme: God as ‘God of the Oppressed’ 224 8.2 Theme: Dalits as full human beings under the concept of ‘imago dei’ 233 8.3 Theme: Jesus a Dalit and Christ a liberator 237 8.4 Theme: Dalits are called to struggle for transformation and also for the liberation of non-Dalits 245 8.5 Theme: Salvation for Dalits is liberation from caste 249 9.