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Book Review: "Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities" by Peniel Rajkumar

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Book Review: Journal of Hindu-Christian Studies Volume 25 Article 13 November 2012 Book Review: "Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities" by Peniel Rajkumar Sathianathan Clarke Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Clarke, Sathianathan (2012) "Book Review: "Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities" by Peniel Rajkumar," Journal of Hindu-Christian Studies: Vol. 25, Article 13. Available at: https://doi.org/10.7825/2164-6279.1519 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Clarke: Book Review: "Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities" by Peniel Rajkumar BOOK REVIEWS Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities. Peniel Rajkumar. Farnham, UK: Ashgate, 2010, 224 + xi pages. DALIT theology is a context-specific the “purity and pollution theory.” (pp. 7-19). expression of people’s God-talk that has real One needs to wait for his constructive consequences for the lives of marginalized contribution to detect the similarities between communities in India. Founded in the good the Indian ritually-based social division and the news that a new world order has been fractured socio-religious context of first announced and initiated by Jesus Christ, century Palestine. The healing dimensions of ‘broken’ men and women, who were ‘crushed’ Jesus’ work in the bible stories thus readily and and ‘rent asunder’ by the caste system (These fittingly become relevant in addressing the three terms are most commonly used as English present day caste-divide in the Indian situation. translations for the word ‘Dalit’), continuously Chapter one sets about answering some seek liberation from their inhumane condition basic although large questions: the why, what of bondage and entry into the promised reign and how of Dalit theology? After a swift yet of God where dignity, freedom and justice credible sweep of Indian theology across at prevail on earth as it is in heaven. Peniel least five centuries Rajkumar suggests that the Rajkumar joins this three-decade long “paradigm shift that Dalit theology envisaged theological reflection with honesty, modesty for the Indian Christian theological task was to and originality. In this expansively researched decisively make dalit issues the new focus of and artfully argued book Rajkumar sets out to theologizing in India.” (p. 40) He argues critically interrogate, constructively re- through the rest of this chapter that the appropriate and creatively re-imagine Dalit transformative thrust of such dalit theologizing theology for the liberation of Dalits as well as can be captured in “a dialectics between non-Dalits in India. This results in a valuable identity affirmation and liberative social theological contribution both to Indian vision.” (p. 41) The issue of Identity affirmation, contextual theologies and global liberation according to Rajkumar, is explored theologies as they seek to live promisingly and comprehensively and creatively by dalit productively in the twenty-first century. theology, which may explain the assertion of Through an extended Introduction, seven dalit subjectivity in Christian circles. However, cogently designed and tightly assembled the liberative social vision of Dalit theology is chapters, and a brief Conclusion, Rajkumar shown to be constricted (securing “Schedule works out his project to creatively infuse motifs Caste benefits to Christian Dalits” p. 54) and of liberation into dalit theology in order to insular (“overcoming caste discrimination bolster its “practical efficacy” and enhance its within the Churches” p. 54). “praxis of partnership” to include non-dalits. Chapters two and three are formulated to The Introduction is intended to provide the complement each other. Chapter two puts needed backdrop for understanding just who forward some dominant ways by which the Dalits are within the caste-based Indian theology diverts Dalits from their responsibility society. After a somewhat hurried summary of of conceptualizing and actualizing a liberative “the Aryan theory,” which is rooted in racial social vision. Two examples will suffice. First, ancestry, to comprehend the origin and spread Dalit theology constantly entreats the Church of the caste system in India (pp. 6 & 7) to stand in solidarity with the plight of the Rajkumar stacks the deck in favor of endorsing Dalits. Clearly, this misses the truth that the Journal of Hindu-Christian Studies 25 (2012):60-78 Published by Digital Commons @ Butler University, 2012 1 Journal of Hindu-Christian Studies, Vol. 25 [2012], Art. 13 Book Reviews 61 church itself is a community of Dalits that praxis is conscientiously and creatively crafted needs to own and live out the ethical praxis of by meshing biblical Word-visions with Dalit liberation in the real world. Second, Dalit world-versions. In chapter five Christology is theology tends to remain trapped in text books revisited by a re-reading of Jesus’ healing of the circulated in closed settings, such as leper (Mark 1: 40-45). Two ideas emerge: first, seminaries, as though it has little relevance for boundaries are transcended by both Jesus and Christian communities that aspire to live in the leper through a liberating process of freedom with justice within a caste-ridden trespassing divisive social conventions; and world. Chapter three suggests that the way second, the Jesus that emerges as empowering forward for Dalit theology lies in using for Dalit theology is the liberating Christ rather narratives of the Bible to engender a practical than the suffering servant. Chapter six liberative vision, which alone will have contains a rich and imaginative interpretation currency in the life of local Christian of Jesus’ exorcism of a man possessed with a communities. At this crucial juncture of the demon (Mark 5: 1-20). Dalit theology can book Rajkumar makes a fundamental but extract valuable lessons on agency from this arbitrary decision about the central biblical encounter. Rajkumar challenges Dalit narrative that will frame and fuel his praxis- theology’s contentment with only lifting high oriented and people-centered theology: Jesus’ the resistive quality of its symbol system healing stories from the synoptic Gospels without embracing opportunities to be engaged becomes his biblical canon for re-constructing in actual resistance in the real world. The dalit theology. While a host of western and seventh chapter uses the healing story of Jesus some Indian scholars are consulted in involving the Syrophoenician in Matthew (15: establishing a sound case for the paradigmatic 21-28) and Mark (7: 24-30). In this chapter role of such healing stories of Jesus for Rajkumar offers an alternative to the Christian reflection in general, nothing is unhelpfully protracted navel gazing propensity presented by Rajkumar to indicate that such of Dalit theology. The preoccupation with its healing stories play any role in the native own identity assertion and affirmation as theologies and/or spiritual practices of local violated other is profitably redirected toward Dalit communities. embracing an “other-centered praxis” of Chapter four is an original and resourceful “mutual engagement” and “openness.” Dalit contribution to Dalit theology and ethics. theology is thus enabled to circumvent its Rajkumar uses the healing stories of Jesus to parochial agenda and undertake the more construct a Christian ethical framework that comprehensive mission of “evolving can both spur and feed Dalit resistance against integrationist and inclusive models of praxis caste discrimination and carve and cultivate for Dalit theology” (p. 179) that would space for just living that includes all encompass the non-Dalit other as well. The communities. Four themes emerge from Jesus’ Conclusion is a succinct summary of the healing stories that serve as templates for such argument of the book that helps the reader a broad ethical framework: touch as subverting recapitulate the author’s central theological uncleanness codes of purity and pollution; faith prepositions. as initiative toward wholeness rather than I have read Peniel Rajkumar’s Dalit Theology passive acceptance of status quo; conflict and and Dalit Liberation: Problems, Paradigms and confrontation as pedagogical objects in healing Possibilities with great interest and enthusiasm. narrations; and compassion as binding both Let me without any hesitation say that this is healed and healer into an inclusive community the most thorough, original and thought- of wholeness. provoking book on Indian theology that I have Chapters five, six and seven weave the read over the last ten years. It does a splendid textual warp of three specific healing stories of job of both intelligibly interpreting and Jesus with the contextual woof of the world of convincingly criticizing Dalit theology over the Dalits to re-inscribe and re-imagine Dalit last 30 years. Yet it does not stop with such theology. Theological orientation for liberative legitimate pronouncements. Peniel Rufus also https://digitalcommons.butler.edu/jhcs/vol25/iss1/13 DOI: 10.7825/2164-6279.1519 2 Clarke: Book Review:
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