Ginu Zacharia Oommen

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Gulf Migration, Social Remittances and Religion The Changing dynamics of Kerala Christians

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Gulf Migration, Social Remittances and Religion The Changing dynamics of Kerala Christians

Ginu Zacharia Oommen

Research Paper Senior Fellowship Programme 2015

3 Ginu Zacharia Oommen (2015) Executive Summary

The article has discussed the changing dynamics of  Mainly, the rituals and death ceremonies are Christianity in Kerala while discussing the case of return commoditized and objectified with the increasing Syrian Christian community from Gulf countries. The family earning and wealth. A large share of mon- article has discussed the changing religious practices, ey has been spent on religious ceremonies, mar- doctrines and rituals of return migrants of Syrian Chris- riages, death anniversaries, marriage among the tians from GCC countries to Kerala. It is an empirical Christian immigrants. It brings social prestige and research based on field work conducted both in Kuwait admiration of the family in the local social setting. and Kerala.  The religious practices are becoming liberal from The Syrian Christian community constituted 18.6 % of the influence of the American Evangelical ideas. the population of total population of Kerala. It comprises The traditional, oriental and hierarchical nature of of different denominations like Syro-Malabar, Malankara the Syrian churches has been replaced with Catholics, Jacobites, Orthodox Syrian Church, Mar- loosely knitted ‘neo-Pentecostalism’ and thomites, Caldhaites, Cannanites and Protestant Syri- ‘commercial Christianity’. ans. Earlier, the community was concentrated in and around 5 or 6 districts of Kerala. However, due to the  Some of the religious concepts such as Tithe, high rate of education, occupational diversification, few Tele Evangelists, Gospel Channels, Prayer and local job opportunities in the community, the Syrian Worship, Holy land (Israel) pilgrimage, notion of Christians have migrated to other states in India and ‘Biblical Israel’ which were originated in American also abroad. evangelical theology. These are very popular among Syrian Christians in Kerala. Interestingly, The circular migration to the Gulf countries has the American Evangelical ideas have been popu- strengthened the connectivity of the migrants with the larized in Kerala by the influence of Gulf migrants. home society and thus resulted tremendous changes in the practices and nature of the home society as well as  The pilgrimage to Israel/Palestine is another sig- religious institutions. The researcher found that the mi- nificant aspect which is widely prevalent among gration and remittance does have a significant impact Syrian Christian immigrants. Currently, pilgrimage on the religious practices of the Syrian Christians in Ker- to Israel/Palestine (holy land) is extremely popu- ala. lar and thousands of believers from Kerala are undertaking a pilgrimage to Israel every year to Observations: visit holy sites. Every year almost all the church-  The article has analyzed the migration-centered es in GCC states organize a Pilgrimage via Jor- religious reorientation of Kerala Syrian Christians dan to the Holy Land especially during the sum- which has inducing commodification of religion, mer vacations. assertion of communal identity, proliferation of  Tithe is an Old Testament conception of contrib- radical religious groups, rise of ‘Prosperity Gos- uting one tenth of one’s income to poor and pel’ and the emergence of new forms of worship needy. It was not popularized earlier but recently in the Syrian Christian community. it popularized among the Syrian Christians mi-  At present, the Syrian Christians have been using grants as a mark of thanks giving for economic religion as a strategic platform to transform the success. It enhanced the annual income of the economic capital earned from migration to Church had increased 300 times in the last three achieve social prestige, status and legitimacy in decades. the home society. They are also trying to maintain  The Syrian Christians have been firmly following links with Kerala as well as an easier-entry to the rules and practices of Christianity in Kerala. How- Syria. ever, the socialist-communist legacy of Kerala  In general, a vast majority of migrants to the Gulf has a significant impact on the Christian commu- were mostly middle-class or poor. A significant nity. Additionally, the Church hierarchy particular- proportion of remittances from Kerala have been ly Catholics were at loggerheads with the Com- invested in cultural aspects namely, marriages, munist parties. Many Bishops and clergies openly education, churches etc. supported the Marxian ideas and the Liberation theology had immense influence among the Church leadership.

4 Gulf Migration, Social Remittances and Religion

Gulf Migration, Social Remittances and Religion The Changing Dynamics of Kerala Christians Ginu Zacharia Oommen

nity. Introduction This is an empirical study based on the field research in The religious topography of Kerala, southern state of Kuwait and Kerala. The field research was conducted at India, is quite unique. Muslims and Christians together Abassiya, the Indian settlement in Kuwait from Decem- constitute nearly 40 percent of the total population, ber, 2009 through January, 2010 and at the which is a rather different demographic pattern from the Pathanamthitta district of Kerala during June 2015. rest of India. Along with the social changes, by the be- Pathanamthitta district is one of the prosperous ‘Gulf ginning of 20th century, the newly introduced colonial pockets’ in Kerala with sizeable Syrian Christian popula- economy prompted Keralites to migrate to plantations in tion and the first wave of migration to Malaya and Sin- Sri Lanka, Singapore, and Malaysia (Malaya) as clerks gapore in 1900 was from the outskirts of Pathanamthit- and coolies. ta. The main methods of documentation were through detailed interviews of immigrants and observances at The discovery of oil in Gulf countries and the subse- various cultural performances and festivities. quent oil boom in 1970s generated a huge wave of migration from Kerala. Currently the state of Kerala sends During the field work, in-depth interviews nearly 70 im- the largest volume of immigrants to the Gulf countries. migrants in Kuwait, along with professionals, Indian The ‘Gulf migration’ provided a new lease of life for the journalists, community leaders, priests and academi- otherwise poor employment situation in the state, and cians of the Kuwait University, were conducted with at present nearly 2.28 million Keralites are working in help of a detailed interview schedule. Moreover nearly different Gulf countries. As a result of migration, Kera- 60 respondents were interviewed at Pathanamthitta la has witnessed a series of diverse economic and so- alongside academicians, theologians, Bishops, clergies, cial changes including among others, a money order journalists, local politicians, community leaders and so depended economy. on. A convenient sampling was followed in the study whereby the informants were selected through the links The circular nature of the Gulf migrants has significantly established within the community. The key persons of influenced the class structure, social hierarchy, worship each parish helped to identify the possible respondents. patterns, family structure and above all religion and religiosity in Kerala. Though several previous studies In Pathanamtitta I had interviewed nearly 70 people, have examined the economic consequences of migra- particularly the return migrants who are very active in tion and remittances in Kerala, no attempt has been the Parish affairs. I had in-depth discussions with Bish- made so far to explore how migratory movements and ops, clergies, theologians, and pastors of the charis- remittances affected religion and religious practices in matic/new generation Churches. My participation in the Kerala thus leading to a subsequent social transfor- services of different parishes especially the newly build mation. Consistent with many post-colonial trans-feudal churches helps me to understand the internal intrica- societies religion in Kerala provided a clear avenue for cies. The author’s close association with the vicars of the newly rich migrants from Gulf to establish their legiti- various Christian denominations, Kerala Associations macy and position in the social order as well as a medi- and Clubs further helped in conducting the research um of re-entry for the erstwhile upper classes. This on more thoroughly. Moreover, the author had the oppor- the one hand, contributed to larger investments in tunity to attend various social gatherings like marriages, churches/mosques/temples and religious establish- baptism, Christmas carols, feasts, processions, funerals ments across Kerala, largely funded by migrants and and other church celebrations, that provided an oppor- Gulf based associations; and on the other, to the preva- tunity to interact and get responses from people outside lence of new and ostentatious religious practices, doc- of the subject list. This undoubtedly helped to under- trines and rituals.i stand the internal dynamics of the community.

The broad question that this study attempts to investi- This study deals with the Syrian Christian denomina- gate is: whether the reorientation of Syrian Christian tions- Siro-Malabar, Syrian Orthodox, Malankara Catho- immigrants lives in the host country (Gulf countries) and lic, Syrian Marthomite and Syrian Jacobite as these de- the newly created wealth there has brought about any nominations were the pioneers of migration. Though the major change in the lives and practices of Christians Latin Catholics could be included in this study but their back home(in Kerala). The broad question that this social and historical formation is quite different from the study investigates is whether migration –centered reli- rest of the non-Catholic Syrian denominations. In brief, gious reorientation of Kerala Christians is abetting com- this study is mainly focuses on the Eastern Syrian non- modification of religion, assertion of communal identity, Catholic denominations in Kerala. proliferation of radical religious groups, rise of ‘Prosperity Gospel’ /Tele Evangelists and the emer- For the purposes of this paper, the names of the re- gence of new forms of worship in the Christian commu- spondents have been changed to hide the real identity. 5 Ginu Zacharia Oommen (2015)

Migration and Changing Dynamics of Kerala Society grants, in 2007 nearly 89 percent emigrated to GCC countries and around 5.7 percent moved to USA and Subsequent to the oil-price boom in the Gulf countries Europe.v The CDS survey further explores that around in 1973-74 the large-scale infrastructural and economic 18 percent of Kerala households send minimum one development projects were planned and initiated which emigrant abroad and 26.5 percent had either an emi- included creation of amenities like schools, hospitals, grant or return emigrant. In 2008 INR 16,493 crores was houses, improvement of transport and communication received by Hindu households, Rs. 7,800 crores was etc. These programmes created a spurt in demand for received by Christian households and Rs. 19,000 crores not only highly skilled technical experts but also for semi was received by Muslim households.vi The district wise -skilled and unskilled workers. Therefore, the major out- data suggests that the Muslim dominated Malappuram flow of Indian migrant workers and other personnel dur- district sends largest contingent of migrants, particular- ing the past four decades or so has been to the Gulf ly to GCC region and also receives highest amount of countries where about 5.5 million.ii The maximum num- remittances. ber of Indian workers is in Saudi Arabia. Other major employers of Indian workers are the United Arab Emir- K C Zacharia writes that Kerala’s household character- ates, Oman, Kuwait, Qatar and Bahrain. The Gulf mi- ised by a wide range of consumer goods and high con- grants are the transitory migrants as stringent residency sumption levels. Foreign goods have become wide and citizenship laws as well as the contractual nature of spread and are deemed as a necessity to maintain their work forbid them from settling permanently in the basic status in the societyvii. There is a general argu- GCC countries. ment that Kerala society has shifted its orientation to consumerism as a result of Gulf migration. Importantly The state of Kerala sends the largest number of migrant Kerala’s social and cultural landscape is highly influ- workers to the GCC countries -nearly 2.28 million. In enced by migratory process and remittances. addition Gulf remittances also constitute a major share of the annual GDP of Kerala and in 2013 Kerala re- CDS data narrates that a substantial amount of remit- ceived nearly INR 60,000 crores in the form of remit- iii tances have been channelized by the families of emi- tances. Due to the large scale migration and remittanc- grants to buy lands and also to build luxury/dream houses flow, a commoditized economy and conspicuous es in Kerala. Since 1980s the remittances and migration consumption practices have developed as integral fea- have had a huge influence in the socio-cultural and po- tures of Kerala’s society. Remittances are spent on litical dynamics of Kerala. A consumerist culture with daily household consumption, consumer durables, con- different shades of ‘new richness’ has a profound influ- struction, repair of building, acquisition of lands, educa- iv ence in the Kerala society particularly in the gulf migrant tion and religious ceremonies. dominated areas or ‘Gulf pockets’.

Year Remittances (Rs in Crores) Since Gulf migration is both transitory and circulatory in 1991 3025 nature its impact is strongly reflected in all spheres of the society including the religious space. The most 1992 3882 transparent impact of migration is in the realm of reli- 1993 6084 gion and a new religious market is emerging in Kerala 1994 7069 through social remittances. Though a large amount of 1995 9521 research had been conducted on the economic conse- 1996 10,761 quences on Kerala’s society, the socio-cultural changes 1997 10,817 associated with migration process, particularly its im- 1998 13,692 pact on the religious spaces has been largely un- 1999 14,438 touched. 2000 15,732 2001 17,362 Conceptual Framework 2002 18,465 Contemporary migration is marked by an acceleration of 2003 19,797 the pace of interaction between the host and home setting through multiple networks. Margolis argues that 2004 21,251 “immigrants establish and maintain familial, economic, 2005 22,828 political and cultural ties across international borders, in 2006 24,526 effect making the home and host society a single arena 2007 30,122 of social actionviii”. The current phase of international 2008 43,288 migration has set in motion a plethora of such transna- 2011 49,950 tional movements. They are transnational in the sense 2012 60,000 that they refer to movements which come into being 2013(January- 75,000 within the social intricacies and specificities of certain August) communities, yet are increasingly identified and appro- priated outsideix. Technological advancements have Estimated Remittances flow to Kerala, 1991-2013 further strengthened the migrants’ links with the home countries on a day-to-day basis. The migrants make K C Zacharia and IrudayaRajan, Migration Monitor- efforts to sustain their relations with the sending country ing Study, 2012 through transnational religious practices as well x.

Religious communities simulate transnational move- Migration and remittances are twin pillars which sup- ments which challenge the way in which we imagine ported the sustenance of much acclaimed ‘Kerala Mod- religion and politics traditionally. The migrants often re- el’. The CDS survey shows that out of the total emi- tain their religious beliefs and traditions through various

6 Gulf Migration, Social Remittances and Religion kinds of social and economic links with the home coun- protestant groups reinforce localized transnational at- tryxi. Although social scientists have written extensively tachments and also encourages civic and political en- on the role of religion in the diaspora, very little research gagement based on religious beliefs in the home coun- has been done on the impact of transnational religious try .The migrants often retain their religious beliefs and groups in the sending countries. Transnational Migra- traditions through various kinds of social and economic tion and Fading States (1997) by Rudolph and Piscatori links with the home countryxx. concludes that in today’s postmodern age religious communities have become vital agents in the creation Contemporary studies have mainly examined the eco- of a transnational civil societyxii. Immigrants lean to- nomic consequences and impact of remittances in the wards religious institutions to escape the hostility and sending countries, but left unnoticed the deep influence discrimination of their settings and also to achieve so- of ‘Social Remittances’. Social Remittances are ideas, cial recognition. Hirschman argues that for immigrants practices, identities and social capital that flow from who are separated from their homeland and from many host country to receiving countryxxi. The socio-cultural- relatives, religious membership offers a refuge in the ideological reorientation in the lives of migrant’s in the sense that it creates a sense of belonging and partici- host society is directly transmitted through identifiable pation in the face of loss and the strains of adjust- pathways and their source and destination are very mentxiii. Ebaugh noted that religious mobilisation also clear. Interestingly, one of the crucial variables which help immigrants cope with marginalization by providing stimulates the ‘social remittances’ is the transnational fellowships, social services and leadership positions to religious networks. compensate for the downward mobility many of them xiv experience . Hence this study argues that the socio-cultural influ- ences from host settings would be transmitted directly Vertovec argues that the new rituals and religious prac- to the sending society through multifarious transnational tices reinforce the homeland ties of the immigrantsxiv. At networks including the religion. The transnational reli- the same time, newly moneyed migrants rely heavily on gious networks play a significant role in the reorientation the religious trajectory for the strategic conversion of of the societal space in the sending society. The change their economic capital into prestige and statusxvi. In the in immigrants’ lives and the restructuring of their beliefs case of Syrian Christian immigrants the transnational has a direct impact on the religious realm in the home religious institutions are operating as one of the viable society as well. networks connecting sending and receiving countries. Moreover, the unique social situation in the GCC region Syrian Christians of Kerala and Migration has reshaped their religious and ritual practices and The Christians, including the Syrian Christians of Kera- reinvigorated community/denominational centred identi- la, constitute 18.6 per cent of the population of Kerala ty. accounting for 6 million peoplexxii. Of them the Syrian Christians - one of the oldest Christian sects in the In the host setting the transnational religious practices world - comprise nearly 3 millionxxiii. Syrian Christians of enhance the transformation and reshaping of identity, Kerala are defined as persons born to Syrian Christian perception and ritual practices of immigrants. Non- parents and who follow the “Syrian rite”xxiv. The Syrian acceptance and alienation of the immigrants have Christians comprise different denominations like: Syro- strengthened their quest for spiritual and religious iden- Malabar, Malankara Catholics, Jacobites, Orthodox Syr- tity. New places of worship have emerged as ian Church, Marthomites, Caldhaites, Cannanites and “community centres” to fulfil the identity-vacuum the Protestant Syrians. Earlier, the community was concen- alienated immigrants experience in these societies. trated in and around 5 or 6 districts of Kerala. But, with the high rate of education, occupational diversification, The reorientation of immigrants’ lives in the host setting few local job opportunities in the community, Syrian has a direct impact in the sending society as well. The Christians have migrated to other states in India and Indian migration to Gulf countries is both transitory and abroad. circulatory in nature, which heightens the transnational activities of the immigrants and their links with the send- The history of Syrian Christian migration dates back to ing country. The religious restructuring and the ghettoi- early twentieth century when there was a massive flow sation of immigrants have inadvertently affected the of them to Southeast Asia - mainly to Singapore and socio-cultural realm of sending society(Kerala).The Malaysia. In the beginning of 20th century the educated change in religiosity and religious practices were in turn and able among the Syrian Christian and Ezhava com- influenced by the migrant experiences based on their munity from Central Travancore migrated to Sri Lanka, religious beliefs in their host countries. These differen- Burma and Southeast Asia as teachers and skilled tial experiences made them reinvent their own religions labours in British owned plantations. in a transnational environment but exclusivist in spirit, in the home state of Kerala. Katy Gardner (1995) in her The migration to Southeast Asia was always unstable research highlights that the Muslim return migrants in due to the hostile situation in East Asia region, a tradi- Bangladesh engage into more orthodox, dogmatic tional area of emigration since colonial times. Later, in forms of Islam which challenges saints and shrines of xvii 1960s the proximity of Syrian Churches in Kerala with old order . In Kerala the Gulf returnee frequently Ethiopian Orthodox Church has opened new avenues of spends substantial amount of money in becoming pa- migration to Ethiopia and African countries mostly as trons of religious activities— a culturally approved way teachers, paramedics and skilled labours for Syrian of transforming wealth into political power and social xviii Christians. Subsequently with relaxation of immigration status (Oscella, 2003) . Ebaugh and Yang (2001) laws in United States of America, paramedics and pro- identified a number of immigrant congregations that fessionals from the Syrian denominations also emigrat- kept in daily contact with their sending country through ed to North America and Canada. internetxix. Levit argues that the religious institutions like,

7 Ginu Zacharia Oommen (2015)

Finally, with the consolidation of oil in the Persian Gulf hospital, which was finally established in 1913xxix. The in 1970s Syrian Christian also joined the fellow Keralites Kuwait Oil Company (KOC) was established in 1934 as to explore the new fortunes in West Asia . Kuwait was a partnership between Gulf oil and British Petroleum. the first Arab Gulf country that had opened doors to the Since the majority of staff members were Christians, the indigenous Christian community of Kerala. KOC built two Churches in Ahmadi in the late 1940s and up until now, the two Churches are maintained by In the late 1940s, a small group of members of the Mar- the Kuwait Oil Company. The American hospital Chapel thoma Syrian Church was the first to set up worship was later converted into a Church in the mid-1960s. services in the region. The Oil boom of the 1970s has Currently the NECK is located on the premises of Amer- accelerated further the immigration of Syrian Christians ican Medical Mission premises. to GCC countries, which simultaneously led to the es- tablishment of Syrian churches across the Gulf coun- The small Arab congregation of Kuwait consists largely tries except Saudi Arabia. of Kuwaiti Christians and there are approximately 150- 200 families of local Kuwaiti Christians. The first Chris- The migration has unequivocally altered the socio- tian family came from southeast Turkey and Iraq in the economic landscape of the Syrian Christian community beginning of 1920s and they have been in Kuwait for and in 2003 the non-Catholic Syrians received nearly xxv over 90 years. These Kuwaiti Christians belong to the INR 3000 crores as remittances from abroad . In Kera- Presbyterian congregation and Rev Immanuel Gharib is la the Christians rank second in the proportion of popu- the lone native pastor of Kuwaitxxx. lation that emigrated abroad and the Marthoma Syrian community has the distinction of sending the highest xxvi Kuwait gained independence from Britain in 1961 and number of international emigrants . In 2003 of the total the ruling Al Sabah family has been in power since remittances sent to Kerala, Roman Catholic households then. In the 1970s and 80s, the Kuwaiti ruling elite tried received 9.4 %, Marthoma Syrians, 5.6%, Orthodox/ to maintain a degree of neutrality between the USSR Jacobite Syrians 7.0% and Church of South India and and the USA. However, towards the end of the 1980s, Protestants received 2.0%. Interestingly nearly 31 per- Kuwait switched over completely to the United States in centage of the Syrian Marthoma households received xxvii terms of its geo-political strategy. The Iran-Iraq War minimum INR 22,000 as remittances in 2004 . Moreo- was the decisive factor in consolidating closer ties with ver Christians’ share in the migration to United States is the United States. The Iraqi invasion of Kuwait in 1990 much higher than the other communities. In 2008 Chris- and the subsequent intervention of the US consolidated tian households received nearly INR 7800 crores as the Kuwait- US relations to a great extent. remittancesxxviii. In the post 1990s, after the liberation of Kuwait church Interestingly maximum remittances have been received activities have picked up, most probably because of the from the GCC countries. Since the late 1960s remittanc- discernible presence of Americans in the country. For es from the Gulf States have been a major source of instance, the United States Department of State’s report income for Syrian Churches in Kerala. It is to be noted on the religious freedom (2010) says that “the U.S. Gov- that all the Syrian Churches have separate Gulf Dio- ernment discusses religious freedom with the Govern- cese /Diocesan Bishops and serving in a Diaspora dio- ment as part of its overall policy to promote human cese is considered a very prestigious assignment rights. Intensive monitoring of religious freedom matters among the clergy. The Marthoma Syrian community remained an embassy priority. During the reporting peri- rank high when compared to all other communities in od, embassy officials met with senior representatives terms of literacy, education, migration rate, expenditure from the major recognized Christian denominations, in health, ownership of land and house, remittances and encouraged them to present their concerns in a unified so on. The path breaking prosperity and socio- manner to the Government, and advocated on their be- economic development of the Syrian Christians is highly half in high-level meetings with government officials”xxxi. attributed to the unprecedented flow of remittances from the international Diaspora particularly from Gulf region. The American intervention in Kuwait altered the social dynamics of the Arab Christian minority and also ex- The Assertion of Religion among Kerala Immigrants panded the non-Islamic space in Kuwait. For instance in in the Host Setting January 1999 the Arab Congregation in Kuwait ordained Reverend Immanuel Benjamin Ghareeb as the Currently there are nearly 60 Malayalam Churches in clergy of NECK. Though he graduated from the Pres- the GCC countries that include both Syrian Christian byterian Theological seminary in 1989, he was ordained and Catholic denominations, besides various neo- as a priest in 1999 and he was the first Kuwaiti Christian Pentecostal and Charismatic groups. Until the 1990s, to be ordained with the support of American Episcopal the Church trying to woo immigrants was nothing more Churchxxxii. Secondly, in December 1999, the Bible So- than a routine and low key affair. However, in the last ciety established its distribution office - The Book House one decade or so the role of religion has dramatically Company Ltd. Interestingly Kuwait was the first country increased among Indian immigrants, especially within to allow the Bible society to set up the office in GCC the Syrian Christian community. states. Currently NECK has an agreement with the Ku- waiti government to import books and gifts that relate to The history of Christians in Kuwait began in the early the Christian faith through the Book House Company 1900’s when Reverend Dr Samuel Zwemer and Rever- Ltd. Finally, Kuwait was notably the first member of the end Fred Barney, missionaries from the American Re- Gulf Cooperation Council to maintain diplomatic ties formed Church of America, arrived in Kuwait in 1900. with the Vatican State. But in 2001 Apostolic Nunciature Subsequently in 1911 Kuwaiti Amir Sheikh Mubarak Al- was upgraded from charge d'affaires to full ambassa- Sabah granted permission to the American Reformed dorial status to represent Vatican’s interest in the re- Church under the leadership of Dr Scudder to build a gion.

8 Gulf Migration, Social Remittances and Religion

Currently, the American Revival Church or the Light one can see that there is a gamut of issues that led to House Church is a well-established congregation with the assertion of the religious organizations in the life of more than five American pastors. The website of the expatriate workers. Two major Gulf Wars and the sub- Light House Church shows the multiple spiritual activi- sequent War on Terror contributed to the emergence of ties of the American missionaries for expatriates. It is a new politico-religious context that aggravated the situ- interesting to note that the senior priest of Light House ation further .The region’s political instability and eco- Church has resided in Kuwait since 1985 and now the nomic slump, the hostile social environment and the church has an official Bible college and an American community’s continued social alienation from the host school. society has invigorated the phenomenon. For instance in Kuwait, Iraq’s invasion of the country in 1990 and the During the Christmas season in 2009, I witnessed the subsequent expulsion of immigrants from Kuwait inflict- display of religious symbols like stars, the bursting of ed a sense of insecurity and deep-seated fear in the crackers and loud carol singing in the streets by the im- minds of the migrants. The proliferation of prayer migrants. Some of the old respondents informed me groups with charismatic priests, huge donations to mis- that explicit and public display of Christian symbols is a sionary activities, popularisation of donation to religious more recent phenomenon - after the liberation of Ku- activities, increasing dependence on godman/sadhus/ wait. The non-intervention of the government regarding pastors/clergy, and emerging trends for pilgrimage to the public celebration of the Christian faith could be due the holy shrines in India and abroad reflects the exu- to the strategic dependence of the Kuwaiti regime on berant presence of religion in immigrant’s life the Americans. The re-assertion of belief among the immigrants has However the excessive expansion of Christianity has some personal reasons also. The stress in the life of a been sharply criticized by Islamists. For example, in construction worker to earn the requisite money in the February, 2012 few Kuwaiti Members of Parliament limited contract period or the anxiety over the extension openly called for a halt to the construction of new of the period of stay deepens this assertion. Interest- churches in Kuwait. Kuwaiti MP Osama Al-Munawer ingly the major activities of the transnational religious announced on Twitter that he was planning to submit a groups are mainly in labor camps which were neglected draft law calling for the removal of all churches in the xxxiii by the mainstream host society for many years thereby country . This was followed by the call of the Grand garnering a vast majority of discipleship from the work- Mufti of Saudi Arabia for the demolition of all Churches ing class section. Geo-political churnings, socio-political in the GCC states including Kuwait. The displeasure isolation and the exclusion of immigrants from the social among some sections of the Kuwaiti population at the structure of the host society has further consolidated the assertion of Churches and also the intrusion of Chris- religious space tians in the country is increasingxxxiv. The accumulation of wealth remains another major con- During my field research among the Kerala migrants to cern for immigrants and struggle towards this process is the Gulf, I observed that religion is salient factor in a met with anxiety, stress, competition and insecurity. migrant’s day-to-day life, as it fills the emotional hole Consequently in Kuwait, ‘popular religion’ like neo- created in the context of extreme social isolation that Pentecostals have attained an upper hand over the migrants experience in foreign countries. The Christian ‘official religion’ since the popular religion emphatically immigrants of Kerala in Kuwait have noted that in the stresses on the prosperity gospel. The volatile situation last one decade or so the spirituality and the role of reli- is being exploited successfully by the former with a gion have increased exorbitantly among Kerala mi- large number of immigrants especially the youth moving grants. towards the new religious movements.

Till the 1990s in Kuwait religious activities in Kerala and In Kuwait, presently religion is salient factor in a mi- among the migrants in the GCC, was nothing more than grant’s day-to-day life, as it fills the emotional hole cre- a routine and low key affair. Radical religious groups ated in the contexts of extreme social isolation that mi- such as the neo-Pentecostal and Evangelical Christian grants experience in foreign countries. Diaspora reli- denominations, Muslim groups with strong Wahabi tra- gious practices play a major role in sustaining the trans- ditions such as the Jamaat e Islami, and Hindu funda- national links between home and host settings and also mentalist groups like the RSS and various cults like it creates an alternative sense of belonging to the send- Matha Amrathandamayee have made deep inroads in ing country. In the contemporary context religion pro- the lives of Kerala immigrants in the GCC states partic- vides the opportunity for immigrants for community for- ularly Kuwait. These religious groups are transnational mation and produce intense conflict between the in nature and they are actively linked to both home and ‘mainstream’ and ‘popular/conservative’ religious destination countries. Moreover the lack of social inter- groups and also helps to carve a unique action with the local people and social alienation felt by “denominational/Born Again identity”. Moreover the host the immigrants in GCC countries has only strengthened settings have paved the way for the emergence of their quest for spiritual and religious identity. ‘popular religion’ and it creates unique ‘global identity’ which transcends the national boundaries. The major development among migrants particularly Christians in the beginning of 1990s was the rise of neo Gulf Migratory Networks and the Upsurge of -Pentecostal and new religious groups. Digging deeper, ‘Prosperity Gospel’ in Kerala

9 Ginu Zacharia Oommen (2015)

The Indian migration to Gulf countries is both transitory Pentecostalism was originated in the beginning of 20th and circulatory in nature, which heightens the transna- century in Los Angeles in USA and it is initially known tional activities of the immigrants and also their links as ‘Azusa Street’ movement. The battle between God with the sending country. Over the time lives of migrants and devil lies at the centre of their theology and the and non-migrants become trans-nationalised incorporat- Pentecostal movement reached the shores of Kerala in ing ideas, practices, beliefs and traditions from both so- the beginning of 1940s. They couldn’t penetrate within cieties. Religious beliefs and practices could also act as the Syrian denominations and have made some inroads key components of social remittances. The broad ques- among the downtrodden and lower-caste sections in the tion that needs to be addressed here is whether the re- Southern India. On the other hand though neo- orientation of immigrant’s lives in the host country (Gulf Pentecostal Church is originated within the Pentecostal countries) and the newly created wealth brings dramatic denomination its theology and practices are quite differ- change in the religious sphere of Kerala. ent than the parent Church. The neo-Pentecostal church is largely an American Church and the Indian The dynamics in the host setting has a direct bearing on congregations have close contacts with the American the life style, consumer patterns, spiritual and worship Pentecostal movement. modes, architecture and the outlook of the Kerala society. The transitory and circulatory nature of the Gulf mi- The neo-Pentecostal is also predominantly an American gration has strengthened the migrants’ connectivity with based movement and its theology is centered on the the home society and thereby made tremendous chang- ‘Prosperity Gospel’. The neo-Pentecostal Churches are es in the practices and nature of the home society as predominantly a Global Religion and emphasize the well as the religious institutions. One of the arenas prosperity gospel. It is a unique theology connecting which had a profound impact through migratory process both faith and wealth within the frame work of the Bible was undoubtedly the religious space of the Syrian and the globalized market. The "prosperity gospel,” is a Christians. The change in religiosity and religious prac- consumerist theology, whose popularity among Ameri- tices were in turn influenced by the migrant experiences can Christians has boomed in recent years and it teach- based on their religious beliefs in their host countries. es ‘God blessing is the material wealth’. The aim of These differential experiences made them reinvent their prosperity gospel is to achieve material prosperity, own religions in a transnational environment but exclu- which is seen as evidence of the love of God. Neo- sivist in spirit, in the home state of Kerala. The transi- Pentecostalism is in a way a neo-liberal commercial tional migration has highly altered the socio-cultural and theology which provides new kind of religious space, a the spiritual landscape of the Syrian Christians. As indi- blend of neo-liberal materialistic values and spirituality cated above the spiritual reorientation in the lives of and promotes accumulation of wealth and material con- Syrian Christian immigrants and the change in religiosi- sumption. In other words it upholds a new version of ty echoed in the home society, which has a direct im- ‘commercial Christianity and sanctifies the ‘material pact on the traditional nature of the Church. prosperity’.

Presently, ‘Popular Religions’ like neo-Pentecostal The spiritual reorientation of emigrants in Gulf and their churches made deep unprecedented inroads among the quest for new spirituality makes significant impact Syrian Christians. These evangelic groups have well among the Syrian Christians in sending society as well. knitted networks in Kerala with large congregations to During my field research in Kerala I had visited the cater to the need of returning migrants. Proliferation of ‘Heavenly Feast’ a popular neo-Pentecostal Church in Evangelical prayer groups with charismatic pastors, the Pathanamthitta town on a Sunday morning. The huge donations to missionary activities, popularisation large congregation is comprised largely of middle class of ‘tithe,’ proliferation of diocese in both India and and most of the participants belong to the various Syri- abroad, increase of Seminaries and Bible colleges, re- an denominations. During my interaction I had under- flects the brazen and lively presence of religion on com- stood that most members of the congregation are either munal life. In this context, traditional churches such as migrant families or return migrants. The Pastors’ ser- Syrian Christians find it difficult to compete with the cha- mon was quite interesting and he said “Why drive a risma of these ‘new’ religious variants and thus they Maruti when a Mercedez waits? Why live in a four- struggle fervently to stop the exodus of its members to bedroom house when a mansion is in God’s plan for the Neo-Pentecostal churches. your life? God wants us to prosper financially, to have plenty of money, to fulfill the destiny He has laid out for The Syrian denominations in Kerala have been follow- us,". ing Orthodox traditions and Eastern Syriac liturgy due to their long standing communion with the Middle Eastern Currently, the neo-Pentecostal groups are very popular Patriarchates. Most of the Syrian Churches are highly among the Syrian Christian community in Kerala. The organized, with a muscular hierarchy, ritualistic in na- codified liturgy, colourful sacraments, altar, cassocks ture and has oriental-ecclesiastical traditions. Even in- and candles of Syrian Churches are replaced with terventions of European missionaries during the colonial Electric organs, theatrical prayer sessions, thundering period haven’t changed the oriental eastern traditions orations, amplified guitar, trumpet, thrashing drums, and other ritualistic behaviors. But the neo-Pentecostal- loud music. Presently, Sundays are filled with drama new generation churches were quite successful in cre- and pageantry. Spirited prayers, miracles, speaking in ating a dent into the Syrian community through the ac- tongues, thundering oratory and devil beating preachers tive support of the migrants.The Pentecostal and neo- have become the order of worship. Pentecostal churches are very popular in the Diaspora setting with large followers from the Syrian denomina- Looking closer varied issues have been responsible for tions. Moreover there are numerous transnational- the sudden popularity of these Charismatic groups. The Charismatic churches operating in GCC countries with cradle of the neo-Pentecostalism is among the migrant loosely knitted hierarchy. workers in Gulf region as most of these Churches are

10 Gulf Migration, Social Remittances and Religion transnational in nature. For example the major activities There numerous neo-Pentecostal churches in the Gulf of ‘Heavenly Feast Church’ are in the GCC countries pockets in Kerala and most of them have been flourish- and they have more than 25 congregations in the West ing with the support of remittances. For instance, the Asian region. Bishop Barnabas of Syrian Marthoma Church commented that ‘neo-Pentecostals are a by-product of mi- The Diaspora connections, uninterrupted financial flow gration and conspicuous consumerism in Kerala. Neo- and the deep influence of social remittances have sig- Pentecostal churches have been a new phenomenon nificantly reoriented the outlook and functioning of the and it has been flourishing at the cost of the uncertain religious institutions in Kerala. Katy Gardner’s work on lives of Gulf migrants’. He further noted that many mem- the migrant communities in Bangladesh indicates that bers of the neo-Pentecostal groups do not severe their return migrants engage with the purist and orthodox ties with the traditional Syrian church. Interestingly version of Islam and rejects local practices particularly many members of the radical groups keeps dual mem- Sufi worship modes. Similarly Levitt also explores the bership in both Syrian as well as neo-Pentecostal spiritual influence of Dominican Diaspora from USA in Church and would prefer all the sacraments(marriage, local Dominican churches and argues that migrants baptism, funeral) to be conducted at traditional church. makes tremendous changes in the homeland religious The vast flow of remittances, modernity and consumer- setting through ‘social remittances’xxxv. ism had also brought immense uncertainties and instability in the lives of the families and the new generation Interestingly, Kurien(2014) writes that ‘religious institu- Churches have been using the this volatile context. tions undergo tremendous transformations not merely Miracles, financial prosperity and individual economic as a result of remittances but also as a consequence of growth are some of the core teachings that have been the very process of developing overseas branches of suited well to for anxious and uncertain public. their diasporas’xxxvi. The ideas and practices that had been generated through the reorientation of migrants Significantly most of the new churches are quite trans- lives in the host setting has been transmitted via social national in nature with deep roots amongst the younger remittances , which inadvertently reshaped the tradition- generation. The neo-Pentecostal-new generation al structure of the Kerala’s Syrian Christian denomina- churches are quite dogmatic and maintain high rigidity tions. One of the respondents pointed that ‘I was a in their teaching. For instance they explicitly forbid par- staunch Jacobite before migrating to Sharjah. But the ticipation in the festivals and ceremonies of other reli- hardships in the alien desert have moved closer to God. gions including other Christian denominations. These The Grace Fellowship pastors visited me regularly when churches never support ecumenism and maintain a pur- I was in need and I got baptised in UAE. After returning ist rules for the believers. Most of these churches are to Kerala, I have planted the ‘Grace Fellowship quite exclusivist and promotes a unique ‘born again Church’ (transnational neo-Pentecostal Church) along transnational identity’. with my friends from UAE. For the last 7 years I regularly organise a two day spiritual convention in the local Though the neo-Pentecostal hierarchy is quite loosely community’. In Pathanamthitta I have encountered re- knitted, the Gulf migrant associations are the strongest turn migrants with same stories and they have been the pillar of the Heavenly Feast. The migrants who returned torch bearers of the neo-Pentecostal Churches in Kera- to Kerala are retained in the fold through the activities of la. I have personally observed that Church has become the Gulf associations. Interestingly almost all the the “epicenter” for many respondents and the frequency Churches have well organised Gulf associations in Ker- of their participation in religious activities have in- ala and they have emerged as a powerful lobby in the creased very high. decision making. As a result a new generation, Charis- matic, neo-Pentecostal churches have been burgeoning One of the pastors said ‘ Heavenly Feast is a well es- in Kerala with the active support of Gulf based networks tablished church now with strong parishes amongst the and in some of the towns in Central Kerala there have diaspora community. The ardent followers of our been housing projects exclusively for the ‘born again church are in GCC countries and nearly 25 Pastors are Christians’. For example the upcoming ‘Zion Housing working fulltime in the Gulf region’. The ‘Tent Wor- Society’ in the outskirts of Tiruvalla, (one of the prosper- ship’ (worship in make shift Tents) an Old Testament ous Gulf pockets) has been planned for the Gulf return- concept has been popularised in Kerala by the neo- ees particularly for the members of ‘Grace Fellowship’. Pentecostals and the Church claims that they have A member of ‘Zion Society’ pointed out that ‘this hous- nearly 5000 tents across Kerala. On a regular Sunday ing project has been planned for the ‘born again’ to stay worship at one of the Tents in Pathanamthitta it was together when we returns back from Gulf. It has a big quite apparent that most of the people were either gulf prayer hall and there are similar projects in other towns returnees or the relatives of the migrants. One of the too’. respondents commented that ‘Heavenly was introduced to our family by my sister who is a nurse in Qatar. We In the mid-1980s some of the neo-Pentecostal Pastors witnessed many miracles after joining the Tent worship’. along with American preachers have made some efforts to penetrate into the Syrian Church, but they couldn’t In Kuwait, Pastor Josey Joseph, the pastor of Heavenly succeed due to the stiff resistance from the traditional Feast parish said ‘in the beginning we had many chal- Church. The Iraqi invasion of Kuwait and the subse- lenges and the response in India was very cold. But we quent uncertainties in GCC had been a turning point got an unexpected response from the Gulf migrants par- in the unprecedented growth of the neo-Pentecostal ticularly in Kuwait. At present we have nearly 60 parish- Churches amongst the Syrian Christian denominations. es across GCC region and the TV channel has been The ghettoised, hostile environment and spiritual reori- operational at the initiative of Gulf migrants. Now we got entation of the Syrian Christians in Gulf has a direct im- strengthened in Kerala with the help of migrants and pact in Kerala and it has been responsible for the for- their relatives’. mation of a dogmatic identity and space in the sending

11 Ginu Zacharia Oommen (2015) society. The neo-Pentecostals groups separate them- logical concepts being widespread in Kerala through the selves from the rest of the world and project an preaching and activities of neo-Pentecostal groups. “exclusive” spiritual identity from the rest of the denominations Saji Thomas, an active member of ‘Grace Fellowship’ pointed out that, “Our church is quite active in teaching ‘Holy Land’ Pilgrimage and the assertion of about the Israel, as the knowledge of Israel quite im- ‘Biblical Israel’ portant to understand the second coming of Israel. We have special prayers for Jewish land and the Church The neo-Pentecostals have brought varying ‘American regularly organizes ‘Holy Land’ visits’ to Israel. I had Evangelical’ theological concepts and traditions to Kera- visited Israel along with family when I was working in la via GCC region. Tithe, Tele Evangelists, Gospel UAE and I am planning to take my mother next year’. Channels, Prayer and Worship, Holy land (Israel) pil- Fr K M George, noted theologian and the former Princi- grimage, notion of ‘Biblical Israel’ are some of the con- pal of Syrian Orthodox Seminary observed that ‘ inter- cepts that had origins in American evangelical theology est for ‘Holy Land trips’ is very high among the Kerala which are very popular in Kerala. Interestingly the Christians and this a indeed a new phenomenon. These American Evangelical ideas have been popularised in trips had initially started among the migrant community Kerala by the influence of Gulf migrants. in GCC countries in the late 1990s and finally Gulf migrants had introduced this to Kerala. Now the parishes Currently, pilgrimage to Israel/Palestine (holy land) is across the denominations are competing each other to extremely popular and thousands of believers from Ker- visit Israel. Some of the clergies are also running tour ala are undertaking a pilgrimage to Israel every year to agencies to facilitate these visits’. visit holy sites. Though pilgrimage to Holy Land never existed in Kerala due to the costs, the practice is now Salvation through Tithe quite popular among the Gulf migrants. The pilgrimage to Israel/Palestine is another significant aspect which is Another theological conception which has been popular- widely prevalent among Syrian Christian immigrants. ized through Gulf migration is ‘tithe’. Tithe is an Old Each year almost all the churches in GCC states organ- Testament conception of contributing one tenth of one’s ize a Pilgrimage via Jordan to the Holy Land especially income to poor and needy. This was not widely preva- during the summer vacations. lent among the Syrian Church in Kerala. Tithe had been popularized by the neo-Pentecostals particularly among Perhaps due to the influence of Gulf immigrants the pil- the migrants as a mark of thanks giving for economic grimage to Israel/Palestine has become very popular in success. Earlier the annual subscriptions and ceremoni- Kerala too.The travel stories of Gulf migrants to Israel al/festival contributions were the main income of the and Palestine have had a tremendous impact amongst Church. However, the ‘Tithe’ became a practice widely the people in Kerala and at present numerous travel among the Gulf migrants in response to the unprece- and tour agencies have been facilitating the visits to dented fortunes and capital they had received in the Israel very frequently. In addition some of the Malaya- host setting. The trustee of a local Syrian Church men- lam dailies also had taken initiative for these visits. tioned that the annual income of the Church had increased 300 times in the last three decades. One of the Interestingly, alongside the ‘Holy land’ tours the theory Gulf migrants pointed that ‘regular contribution of ‘Tithe’ of ‘Biblical Israel’ is also penetrating into the society. would multiply the income and blessings’. Another re- The notion of Biblical Israel is coined by American Epis- spondent commented that ‘I went to Gulf from an eco- copal Church in the 1970s and it also had indirect sup- nomically weaker family. At present I am blessed with port of US Administration to justify enormous financial immense wealth and thus I have decided to give one support to Israel. The conservative Christians in USA tenth of my income to ‘missionary activities’ in India’. particularly the Republican supporters believes that the Through Tithe the people are expecting both salvation unequivocal support for Israel fulfills a Biblical injunction as well as the protection of their unexpected wealth. xxvii to protect the Jewish Statex . It is an insular and stra- Eminent theologian Fr K M George said ‘Tithe was nev- tegic philosophy to justify the occupation of Israel er popular among the Syrian Christians. The Gulf mi- through the lens of Bible and the American Tele- grants have popularized this concept in Kerala. Tithe is xxxviii Evangelists often stress on this aspect . Kerala with the back bone of the neo-Pentecostal Churches as they strong roots in eastern Orthodox history have been his- propagates that both salvation and prosperity could be torically closer to the Arab/Chaldea/Syriac traditions achived through the enormous contribution of Tithe’. than the notion of ‘Israel’. At present the theological un- derstanding of Biblical Israel and tremendous support The Pentecostals, along with Tele-evangelists, have for Israel is growing among the Christians in Kerala. reshaped and popularized the concept of religious contributions as an avenue for more richness and material In addition the long duration of stay and poorer working prosperity. Neo-Pentecostals have made ‘Tithe’ to be conditions in the Islam-dominated GCC countries in- the compulsory duty of a believer and this turned to be advertently creates a sense of alienation from the host the major revenue for the preachers and Tele- country and this diabolic situation being used by the evangelists. The critics have alleged that the split of neo new generation churches to invigorate the idea of -Pentecostals into numerous splinter groups is largely ‘Biblical Israel’. The support for Israel has largely en- centered on the financial disputes, emanates due to the tered into the Kerala coast through the active interven- unaccounted flow of ‘Tithe’. Like the American Gospel tion of Gulf migrants and the neo- Pentecostal Church. TV channels the idea of “tithe’ is being highlighted by Furthermore the ‘Apostolic Zion Church’ in Kottayam the Malayalam Tele-evangelists as the main path for conducts regular prayers for the wellbeing of Jewish material blessings. nation and also promotes ‘Holy Land’ pilgrimage. Hence we could witness the visible influence of American theo- Liberation Theology and Commercial Christianity

12 Gulf Migration, Social Remittances and Religion

The socialist-communist legacy of Kerala had a signifi- Migrants’ contribution to the religious institutions is man- cant impact in the Christian community. Though the ifested as his presence even if he/she residing in the Church hierarchy particularly Catholics were at logger- Gulf. The Syrian Christians tried to display his social heads with the Communist parties many Bishops and mobility through the renovation or construction of clergies openly supported the Marxian ideas and the churches, parish halls, parsonages, cars for Vicars, Liberation theology had immense influence among the arch gates, flag staffs, and memorial halls. Church leadership. Liberation Theology is an attempt to interpret scripture through the plight of the poor. The local Bishops pointed that nearly ninety percent of all the old churches have been either renovated, recon- This Christian school of theology was developed in Lat- structed or new churches have been built by demolish- in America in the 1960s and 1970s and it focuses on ing the old ones. The Vicar General of Syrian Orthodox the liberation of the oppressed and poorxxxix. The main church highlighted that the uninterrupted flow of contri- emphasis was on the redistribution of wealth, allowing butions have prompted the Church towards the mega poor peasants to share in the wealth fight for social. The construction spree. Bishop Mar Barnabas of Syrian youth and student movements of the Syrian denomina- Marthoma Church pointed that ‘migrants contribute vo- tions embraced the revolutionary theology and this was luminous amount of money for the construction projects quite popular in the parishes in 1970s and 80s. The de- and local vicars now spend more time at construction cline of left and progressive forces in the socio-cultural sites rather than pastoral care’. During the church visits realms of Kerala by the late 1990s and diversion of left announcement made by the secretary of a parish was parties towards the power politics had affected the pro- quite amusing, as he said ‘Saturday is the deadline for gressive movement in the Church as well. The collapse the installation of ‘family plaque’ at the Parish Hall. of the left discourse along with the influence of large Those who are interested to erect the family plaque scale migration has severely hampered the prospects of should kindly pay INR 3 lakhs to the trustee’. On inquiry progressive theological moorings and gave rise to the I found that nearly 70 parish members had already paid tide of ‘commercial Christianity’ in Kerala. The rise of the required amount and all of them were either mi- aspirant rich migrants coupled with an ambitious and grants or return migrants. uncertain social situation has further weakened the liberal ethos and have fortified the ‘commercial Christiani- On vacations when migrants visits Kerala it is common ty’ in Kerala. The large scale migration to Gulf have practise to donate the cushions, candle stands, pulpit jeopardised the prospects of ‘liberal’ ideas and this vac- covers, altar candles, carpets, altar curtains. The ab- uum have been filled by the radical religious groups. sence of migrant from the society is filled through these The eminent Liberation theologian Fr Sam Koshy com- monumental donations. The local religious institutions mented that ‘earlier the humane and social action of the also play a central role in providing systematic support Church was quite popular among the younger genera- for the reintegration of emigrants into the community tion. But with the large flow of remittances, consumerist when they return home on vacation or permanently after and careerist thinking gained more momentum, which completing the contracts. In Kerala the construction ex- invariably strengthened the prospects of ‘commercial travaganza is responsible for the growth of local ‘parish Christianity’ and ‘Prosperity Gospel’. complexes’. The Church complex comprised of church, flag staff, arch gates, marble lambs, parish hall, parson- Remittances, Renovations and Religious Invest- age and sometimes buildings for rentals. The church ments documents reveal that the entire complex has been sponsored by the migrants’ families to take over the At present the Syrian Christians have been using reli- patronage of the Church. gion as a strategic platform to transform the economic capital earned from migration to achieve social prestige, This process of obtaining social mobility by acquiring status and legitimacy in the home society and to main- religious capital often disrupts the existing power struc- tain links with Kerala and also as an easier-entry to the ture within the community. The society witnessed the home community. The migration and remittances have emergence of new class generally known as “New made significant changes in the Syrian Christian Rich”. It is noted that significant growth of new rich had churches. A vast majority of migrants to the Gulf were upset the rural power structure. The position and status mostly middle-class or poor. The flow of remittances enjoyed traditionally by a few landed and aristocratic from abroad has transformed the class structure of the families are now challenged. Kerala society by promoting upward mobility for families that have sent migrants to the Gulf. Migrant sending The demolition of the old churches often creates con- families have increasingly used income earned in the flicts and legal disputes in the Community, which is of- Gulf to promote religion in the public sphere in Kerala, ten termed as the conflict between the old landed fami- in the process, enhancing their visibility and power in lies and the New Rich. The emerging rich class consid- social hierarchy. This on the one hand, contributed to er the Church as the symbol of the feudatory structure larger investment in churches/mosques/temples and and reconstruction and demolition the old ones is often religious establishments across Kerala. Since the begin- termed as the attack on the old class structure of the ning of 1990s, there has been a proliferation of temples, community. Migration has nevertheless allowed families churches, mosques and other religious institutions par- to use capital to invest in status and class enchanting ticularly in Gulf pockets. activities, engendering changes in local power structure. For instance in one of the parishes the construction of Successful migrants have invested remittances and a new church had been stalled for nearly 5 years due savings in culturally significant arenas –marriages, edu- to a prolonged legal battle two groups of , certainly be- cation, temples, churches etc. The absence of migrant tween old traditionally rich and the ‘new rich’ migrant in the home society is filled through his spending pat- families. An elderly member of the traditional faction terns contributions in religious institutions and charity. commented sarcastically that ‘the old church was built

13 Ginu Zacharia Oommen (2015) by our forefathers and only few families had the re- representatives in the Church councils since the parish- sources to regulate the affairs of the church. Now most es agreed to make significant increase in the annual of the parishioners have money due to migration and subscription to diocese. Thus the parish committees these ‘new rich’ wants to demolish the old edifice and to and councils have thus been seen as social mobility build a new one. The old Church is quite strong and and turned to be the spaces to exhibit individual pros- there is no need for a new Church, but this is an indirect perity. attempt to grab the patronage of the Church and also to be elevated into the hierarchy’. Commoditisation and Revitalisation of Rituals and Ceremonies The enormous contributions to Church and the erection of concrete religious building by newly rich migrants is a Religious ritual is another significant area to a migrant’s covert attempt to capture the hierarchy of Church which strategic conversion of economic capital into prestige had been denied to them due to the feudal structure of and status. Migration in particular to the Gulf has accel- the community. Hence the new construction boom in erated the ongoing process of commoditisation of ritual the Christian community could be termed as the demoli- practices. The elaborate revitalisation of local festivals tion of the past class hierarchy and the formation of a and feasts should be understood within the context of new social configuration. Generally the new rich migrant emigration. The sustained interest of the emigrant on families receive the support of local Diocesan Bishops local festival is related to the display component of reli- since the Church hierarchy is highly dependent on re- gious rituals. Pastors, Astrologers, Tantris, Godmen, mittances from Diaspora. and ritual specialists in general have all been able to exploit this growing religious market. Therefore the new In Pathanamthitta the clergies highlighted fierce con- upsurge in religious activity has inadvertently commer- flicts in the Church with the entry of new rich migrant cialised the rituals and ceremonies. The migration relat- families into the system. Bishop Mar Kurilos commented ed wealth has led to an ever increasing commoditisation that, ‘migrants are not interested to support the activities of ritual practices allowing for new performers and spon- of education or health care, because the construction of sors of local church procession or feast.The high spend- schools and hospitals will not help to attain fame and ing of money on religious ceremonies and social occa- also it doesn’t enable him to enter into the social hierar- sions like Baptism and marriage are increasing among chy. Thus most of them would like to invest or contrib- the Christian immigrants.Large parts of remittances are ute in local parish to enhance their social status’. used to organise performances of ritual activities which work towards maintenance and augmentation of mi- In fact, in Kerala since the beginning of 20th century the grant households honour. Syrian denominations were in the forefront to establish schools, colleges and hospitals and Church played a Pilgrimages to various religious places in Kerala are crucial role in the field of education and health. However increasingly popular among immigrants in the GCC at present the resources of the Church are diverted countries. These pilgrimages and participation of immi- more towards the construction boom than the other so- grants at the feast in native churches could be termed cial deeds. Hence the current trends of the Syrian as expressing their attachment to the home society. The church indicate that the space of religion/local parish is participation in the local church Perunal or feast shrines used by the migrants to attain the social legitimacy and reinforces their roots, an opportunity to express their to bounce back to the community. The active involve- attachment to the sending society and also to create an ment and participation in the Church is to disseminate alternative category of belonging by the immigrant com- ones’ newly attained economic mobility. munityxl.

The worship centers are also places for recognition and Local Festival is important factor in migrant’s life, it is an the display of individual success. The patronages of announcement of his arrival for vacations. The focal church or parish designations like secretary or trustee point of Perunal (local Church feast) is Rasa or proces- are seen as symbols of social mobility and recognition. sion. During the feast a new practise which is widely The annual elections for Church office bearers have prevalent is to donate silver or gold plated cross to turned to be the spaces of stiff competition to display church and also carry it proudly during the procession. individual success and socio-economic mobility. One of Carrying the Silver Cross in Rasa becomes a perfect the vicars pointed that competition for leadership in vehicle for return migrants to showcase and project to Church often ends up in conflicts and personal rivalries. the community his transformed status and mobility. Car- Elections for the Church hierarchy are a month long oline Brettel argues that, “the catholic church and its affair with house to house campaigns by the candidates various activities provide a context where Portuguese which was not a very common practice in Kerala. emigrants can convert economic success abroad into social prestige when they return to their native village”xli. The migrants also fiercely negotiate with the hierarchy to enhance their role in the affairs of the Church. For The processions are also arenas for competitive and instance, presently with the influx of surplus money conspicuous consumption and also provide opportuni- there is greater demand for the elevation of parishes’ to ties for the display of hierarchyxlii. In Kerala the church be equivalent to Cathedral. Earlier the Cathedral title procession provides fewer opportunities to display some was given to parish with more members/income and of the material possessions of the migrant families. So- also it could be attached to the Bishop house. The rea- cial prestige cannot be achieved in host environment son behind new demand is that the Cathedral can send and it is only in his home village that degree of social more lay representatives in the Church Council and also mobility is valued and social prestige is accorded. In this laity could play crucial role in the election of Bishops. In context villagers are the jury that measures the success the Syrian Orthodox denominations certain newly built of the emigrants. Thus carrying the silver cross provides parishes have been given special status and more lay for the affluent migrants a public space to demonstrate

14 Gulf Migration, Social Remittances and Religion the newly acquired social status and economic prosperi- oriental and hierarchical nature of the Syrian Churches ty. Through these displays the individual status has has been replaced with loosely knitted ‘neo- been transcended as well as reinforced. Pentecostalism’ and ‘commercial Christianity’. The transnational nature of neo-Pentecostal churches has a Interestingly one of the ceremonies which has been direct impact on the religious space of Kerala society highly commoditized and turned to be the space of dis- and the Diaspora networks are playing a crucial role in play is the funeral. In the Syrian Christian community restructuring the home land churches. The impact of the simple, sober and most painful religious affairs are social remittances is quite visible in the religious being made occasions to flaunt wealth and social sta- spheres and the Gulf connections are directly responsi- tus. The funeral processions are taken out with pomp ble for an ‘Americanised’ version of Christianity in Kera- and show with expensive and decorative coffins, hiring la. of choirs to sing the devotional songs and which move along with the procession with a large convoy of cars, Gulf migration perhaps has eroded the traditional na- and distribution of 'heavy' food packets after the ritual. ture of Syrian Christians, giving rise to a more exclu- The tradition of serving just black coffee is also giving sionary, dogmatic and a consumerist version of spiritu- way and is being replaced with gala lunch. ality. Rituals and ceremonies have become the avenue to display the mobility and also to strengthen the hon- According to the Bishops the average Christian spend our of the family. In Kerala religion is being used as a enormous money on funeral as a result of which a new strategic platform to transform the economic capital funeral industry has emerged which is positioned earned from migration to achieve social prestige, status around flower merchants, coffin sellers, caterers, news and legitimacy in the home society, and to maintain papers and videographers., There is a rush for front- links with Kerala and facilitate easier-entry of the mi- page obituary space in leading local newspapers. Such grants to the home community. In other words, the reli- an announcement with a photograph costs 150,000 ru- gious spaces are being utilized by the migrants to dis- pees in "Malayala Manorama"(local daily). Even poor play the newly acquired socio-economic mobility and and non-migrant have begun to imitate the rich in buy- also to demolish the feudatory class structure. The large ing costly coffins popularly known as ‘Swarga Pet- flow of remittances and the urge to display the newly ti’( Heavenly Coffins). The Swarga Petti is fancy expen- acquired socio-economic mobility could be termed as sive coffins imported from China and this has turned to the reasons for the commoditization of rituals and cere- be the marker of prestige and status. Rev George monies in Kerala. The local religious spaces have Tharakan a local priest explained that ‘in the past a turned to be the jury to evaluate the economic mobility large number of friends and relatives would gather to of Gulf migrants and this often disrupts the existing sing hymns, read the Bible at a bereaved house , now class hierarchies. The aspirant ‘new rich’ migrants is that being replaced with professional and expensive inadvertently relying on ‘spirituality’ and ‘religion’ to Choirs and singing groups. erase the ‘past’ and to elevate into the status of erstwhile upper classes. Moreover practise of funeral service being videotaped is another unique feature of the Kerala Christian Commu- Endnotes nity. This practise started in connection with migration. i. Rajan, S Irudaya and K C Zacharia(eds)(2012) Kerala’s Earlier the ceremony was photographed for the children Demographic Future: Issues and Policy Option, New Delhi: Academic Foundation staying abroad who missed to attend the funeral. How- ii. Ramachandran, Sudha (2013) “Saudi’s Nitaqat Law: Trou- ever over the period of time it has become an avenue to ble for Indian Expats”, The Diplomat, 25 April publicize the honour and prestige of the family. With the iii. The Economic Times(2014) “ Kerala’s foreign remittances advent of social media within hours after funeral this is exceed Rs.75,000 crore, 9 January uploaded on the web for the public. Dr Mohan Varghe- se, who teaches in a local college comments that ‘now iv. Zachariah, K.C.(2012) and S Irudaya Rajan, Kerala’s Gulf days in the funeral the participants have to perform and Connection,1998-2011: Economic and Social Impact of participation of local MLA, Municipal Chairperson, politi- Migration, New Delhi: Orient BlackSwan cians and Bishops are considered to be the symbol of status and prestige. Now the funeral became more v. Zacharia. K C .et al.(2006) Return Emigrants in Kerala , elaborate to add colour to the video graphing’. New Delhi, Manohar Books vi. Zachariah, K. C.(2006) The Syrian Christians of Kerala: Conclusion Demographic, Socio-economic Transition in the Twentieth Century, Hyderabad, Orient Longman The arrival of new religious practises and remittances from the GCC countries are changing the Syrian Chris- vii. Kurien Prema (2002), Kaleidoscopic Ethnicity: International tian landscape in Kerala with long-history of Christian Migration and the reconstruction of Community Identities in presence. Religious and spiritual reorientation among India, USA, Rutgers University Press Syrian Christian communities in the host countries is abetting the assertion of communal identity, proliferation viii. Baia Ruiz, Lariza. “Rethinking Transnationalism: Recon- of radical religious groups, rise of godmen and cults, structing National Identities among Peruvian Catholics in and the emergence of new forms of worship in the Ker- New Jersey”, Journal of Interamerican Studies and World ala society. The Gulf migrants and their families are in- Affairs, Vol.41, No.4 (1999): 95. variably using the trajectory of religion to achieve social ix. Waldinger, Roger and David Fitzgerald.(2000) “Transnationalism in Question”, American Journal of So- mobility and prestige in the sending society. The spiritu- ciology, Vol.109, No.5,March, 1178-79 al restructuring in the lives of migrants in the host set- x. Levitt, Peggy.(2004) “Redefining the Boundaries of Belong- ting has strengthened the quest for spirituality and thus the doctrine of ‘prosperity gospel’ is making deep in- ing: The Institutional Character of Transnational Religious roads in the Syrian Christian community. The traditional, Life”, Sociology of Religion, Vol.65, No.1,

15 Ginu Zacharia Oommen (2015) xi. Levitt, Peggy. (2003): “You Know Abraham was really the xxx. Ibid. first Immigrant: Religion and Transnational Migration”, International Migration Review, Vol.37, No.3. xxxi. International Religious Freedom Report , U.S. Depart- ment Of State , October 26, 2009 http:// xii. Rudolph,Susan and James Piscatori(1997) , Transnational www.state.gov/j/drl/rls/irf/2009/127351.htm Religion and Fading States, Colorado, Westview Press, 1997 xxxii. Sharaf, Nihal, Opcit. xiii. Hirschman,Charles.(2004) “The Role of Religion in the xxxiii. Shane,Daniel. “Kuwait’s image tarnished by Church Origins and Adaptation of Immigrants Groups in the United Fiasco”, Arabian Business.com, April 8 2012, http:// States”, International Migration Review, Vol.38,No.3,p. www.arabianbusiness.com/kuwait-s-image-tarnished- 1228 by-church-fiasco-453105.html xiv. Yang,F and H. R Ebaugh (2002) “Transformation of new xxxiv. Longva, Anh Nga, Walls Built on Sand-Migration, Ex- immigrant religions and their global implications”, Ameri- clusion and Society in Kuwait, Colarado: West View can Sociological Review, Vol.66, p. 278. Press,1997 ,p.46 xv. Vertovec, Stephen(1997) “Three meanings of Diaspora Ex- xxxv. Levitt,2003 emplified among South Asian Religions”, Diaspora, Vol.6,No.3: pp.273-75 xxxvi. Kurien, Prema(2014), “The impact of International Migra- tion on Home Churches: The Marthoma Syrian Christian xvi. Oscella, Fillipo and Caroline Oscella. (2003) “ Migration Church in India”, Journal for the Scientific Study of Reli- gion, 53 (1) and Commoditisation of Ritual: Sacrifice, Spectacle and Contestations in Kerala”, Contributions to Indian Sociolo- xxxvii. Kirkpatrick, David D (2006) “For Evangelicals, supporting gy,Vol.37 Israel is God’s Foreign Policy”, The New York Times,14 November. xvii. Gardner,Katy(1995) Global Migrants, Local Lives: Travel and Transformation in Rural Bangladesh ,New York: Oxford xxxviii. Robertson, Pat (2014) “Why Evangelical Christians Support University Press Israel” , http://www.patrobertson.com/Speeches/ IsraelLauder.asp xviii. Oscella, Fillipo and Caroline, Oscella. Migration and the Commoditisation of Ritual: Sacrifice, Spectacle and Contes- xxxix. Lingenthal, Lukas(2012) “Pentecostalism in Brazil : Church- tations in Kerala, India, Contributions to Indian Sociology, es , Business and Political Parties, KAS International Re- Vol.37, 2003. ports, 1 January xix. Ebaugh , Helen Rose and Janet Saltzman Chafetz ed. xl. Levitt, Peggy, 2003 p-855. (2002) Religious Cross borders: Transnational immigrant networks, Walnut Creek , CA: Altamira Press xli. Brettell, Caroline,(2003) “Emigration, the Church and the Religious Festa in the Northern Portugal” , in Caroline Bret- xx. Levitt, Peggy(2001) The Transnational Villagers ,Berkeley, tell (ed) Anthropology and Migration : Essays on Transna- CA: University of California Press tionalism, Ethnicity and Identity, Walnut Creek, CA: Altami- ra press xxi. Levitt,2004 xlii. Raj,Selva J( 2008) “Public Display, Communal Devotion: xxii. Zachariah, K. C. The Syrian Christians of Kerala: Demo- Procession at a South Indian Catholic Festival”, in Knut A graphic, Socio-economic Transition in the Twentieth Centu- Jacobsen (ed) South Asian Religions on Display: Religious Processions In South Asia and in the Diaspora,New York, ry, Hyderabad, Orient Longman, 2006. Routledge xxiii. Ibid. xxiv. Mathew, C. P. and M. M. Thomas.(2005) The Indian Churches of Saint Thomas, New Delhi: Cambridge Press xxv. Zacharia,2006 xxvi. Zacharia,2006 xxvii. Zacharia,2006 xxviii. Zacharia,2006 xxix. Sharaf, Nihal. “Christians Enjoy Religious Freedom: Church-State Relations Excellent”, Arab Times, April 15 (2009)

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Publications of the ICM

S. Title Author/ Year No. ICM in collaboration with International 1. Labour Market Assessment in 6 EU Countries Organization for Migration (IOM) - 2011

India EU Engagement and International Migra- Basant Potnuru and Vishishta Sam, 2. tion: Implications for Policy and Way Forward India Centre for Migration (ICM) - 2012

India- EU Mobility: Building Bonds through Re- Puja Guha, Indian Statistical Institute, 3. mittances and Philanthropy Bangalore - 2013

Awareness and Information Dissemination: Les- Paramjit Sahai, CRRID, Chandigarh - 4. sons from a Field Publicity Campaign in the Pun- 2013 jab project

Irregular migration from India to the EU: Evi- 5. V.K. Bhawra, Punjab Police - 2013 dence from Punjab

Patterns of Migration from Punjab to Italy in the Kathryn Lum and Paramjit Sahai, EUI 6. Agriculture/Dairy Sector (Punjab- Italy Corridor & and CRRID - 2013 Cheese Making) International Mobility of Nurses from India Praveena Kodoth and Tina Kuriakose, (Kerala) to the EU: Prospects and Challenges 7. Centre for Development Studies and with special reference to the Netherlands and ICM - 2013 Denmark

Working with the Diaspora for Development: Poli- 8. Didar Singh, Formerly, MOIA - 2013 cy Perspectives from India

Background Paper on Remittances from the 9. GCC to India: Trends, Challenges and Way For- T.L.S.Bhaskar, ICM - 2013 ward Instruments of Engagement: Assessing India’s 10. Sohali Verma, ICM - 2014 PIO and OCI Schemes Cultural Continuity and Identity: a Study of Su- 11. Limanungla Longkumer, ICM - 2014 rinami Hindustanis Mohan Gautam, Leiden University, the 12. Ethnicity and Diasporic Identity Netherlands -1 2014 Gulf Migration, Social Remittances and Religion: 13. Ginu Zacharia Oommen - 2015 The Changing dynamics of Kerala Christians Indian Migrants in Myanmar: Emerging Trends 14. Medha Chaturvedi - 2015 and Challenges