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Bodo Saori As a Resource for an Integrative Model of Christian Religious Education in a Postcolonial Perspective: a Subaltern Approach

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Bodo Saori As a Resource for an Integrative Model of Christian Religious Education in a Postcolonial Perspective: a Subaltern Approach Bodo Saori as a Resource for an Integrative Model of Christian Religious Education in a Postcolonial Perspective: A Subaltern Approach By Shyam Kumar Basumatary A Thesis submitted to the Faculty of the University of Trinity College and the Pastoral Theology Department of the Toronto School of Theology In partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College © Copyright by Shyam Kumar Basumatary 2015 Bodo Saori as a Resource for an Integrative Model of Christian Religious Education in a Postcolonial Perspective: A Subaltern Approach Shyam Kumar Basumatary Doctor of Philosophy in Theology University of St. Michael’s College 2015 Abstract Among the Bodo families and communities of Assam, India, a centerpiece of socio- economic and cultural life is community work called saori. Saori involves a reciprocal exchange of service that is replete with pedagogical implications. Drawing from the concept and practice of saori, this dissertation attempts to form a catachrestic Christian religious education in an integrative model for the Bodo churches in India, working from postcolonial perspective and a subaltern approach. The aim is to envision, how the various templates of saori, emerging from a particular cultural context, can be potential contributors for Christian religious education in a global context through hospitality, dialogue, humility and justice for dwelling together in solidarity. The dissertation shows that such endeavor has to take place in a dialectical integration of various tensions—i.e., tradition (continuity) and transformation (change), gospel and culture, identity and difference, and local and global. Further, it also proposes that these tensions play out between dominant/cosmopolitan and periphery/vernacular perspectives, especially in pedagogical practices. Examining the above proves important for more fruitfully attending to cultural expressions, experience and histories of a particular community in ii the vision of God, learning to dwell together with others in an anticipation of transformation toward global solidarity through the educational ministry of the church. iii Acknowledgements I thank God, my Creator, in whose love and caring guidance I undertook this academic journey. By putting trust in God, I launched my study program in Canada without having a clear promise of financial support from any quarter. I offer my heartfelt thanks and gratitude to Professor Thomas E. Reynolds, my thesis director, for his patient supervision, support, and solidarity in my project. Despite being very busy in his work as Vice Principal at Emmanuel College and with many other administrative responsibilities and academic workloads, he prioritized my project. I am extremely thankful and grateful to him for his excellent supervision in my work. I also offer my sincere thanks and appreciation to Canon Dr. W. David Neelands, Dean of Faculty of Divinity, Trinity College for his ever willingness to help and support my study program. He was a constant source of encouragement and support in times of financial crisis and academic related matters since the beginning of my study program. I also express sincere thanks and gratitude to Professor Abrahim H. Khan, Director of Advanced Degree Program, Faculty of Divinity, Trinity College. I thank the members of the Faculty of Divinity, Trinity College for financial grants in the forms of bursary, scholarships and teaching assistantship, without which my study would not have been possible. I also extend my thanks and gratitude to the Supervisory Committee members, Professor Michael Stoeber and Professor Johanna M. Selles for their supervision during my course work. I also acknowledge with thanks the contributions of Professors William S. Kervin, Nam Soon Song, Joseph Schner, SJ, and John E. Costello, SJ, with whom I took courses. iv I express my sincere thanks and gratitude to Professor Stephen Patterson, who came to United Theological College (UTC) as a visiting teacher and Dr. Nesa Joseph, USA, for their financial support during my two-year course work. Their financial support enabled me to live in residence and pursue my studies during course work without difficulties. I also thank the Principal and Professor Emeritus O. V. Jathana and Faculty members of the United Theological College (UTC), Bangalore, India, for granting me study leave. I cherish the memories of encouragements from my UTC colleagues, particularly Professor Sathianathan Clarke and Professor Kiran Sebastian. I thank the members of the Board of Governors, Davenhill Senior Living, under the Fellowship of Evangelical Baptist Churches in Canada, for the opportunity I got to work in the dietary department. My special thanks goes to the Dietary Manager, Mr. Camelio Da Silva. I also thank the Rev. Arc Da Silva, pastor, Dovercourt Baptist Church for the fellowship and prayer supports. The editing tasks of Asher Neiring and Rev. Dr. Susan Howard had been a great help in shaping my thesis. I sincerely thank them and acknowledge their help for meticulously correcting my thesis. At the last but not least I express my sincere love, gratitude and thanks to my wife Pronali (Proni) for her constant support and encouragement in the journey of my studies. She had to shoulder a lot of responsibilities as a mother for our son Swrangcha (Swrang) and daughter Stutirekha (Stuti) in my absence. Proni has made lot of sacrifices on my behalf and our children. I am eternally grateful and thankful to her. I also thank Swrang v and Stuti for allowing me to be away from them for such a long time. I missed all of them a lot during my study program. I also thank Dr. P. K. Khakhlari and Mrs. Bulu Khakhlari for the constant support they extended to my family in my absence. Indeed, my words are inadequate to express my thanks, appreciation and gratitude to my immediate and extended family members for the love and sacrifices they have made for me. I love you all! vi Table of Contents Abstract……………………………………………………………………………………ii Acknowledgments………………………………………………………………………..iv Introduction I. Locating the Problem: An Elaborative Description…………………………………...1 II. Orienting Toward a Goal and Tasks Ahead…………………………………………...9 III. Methodological Approach of the Study……………………………………………...14 IV. Conceptual Landscape: Defining Key Terms………………………………………..17 A. Subaltern…………………………………………………………………………17 B. Postcolonial/Postcolonialism/Postcoloniality……………………………………20 C. Colonialism/Imperialism…………………………………………………………22 D. Culture……………………………………………………………………………23 E. Palimpsest History……………………………………………………………….25 V. Shape of things to come: A Structural Outline………………………………………26 Chapter One Bodo Context and the Significance of History/Narrative in Epistemology Introduction………………………………………………………………………………30 I. A Perspective of Bodo history in Subaltern historiography…………………………35 II. A brief history of the Bodos in Palimpsest ………………………………………….41 A. Bodos with Different Names in Different Eras…………………………………..42 B. Kiratas and Mlecchas of Early Hindu Scriptures ………………………………..42 C. The Bodo Kingdoms …………………………………………………………….44 vii D. The Kachari Dynasty…………………………………………………………….45 III. The Present Politico-Socio-Economic Situations of the Bodos: A Politico-Historical Analysis……………………………………………………….47 A. The Tribal League (1929-1966): The Memorandum to Simon Commission……48 B. The Plains Tribal Council of Assam (PTCA): The Udayachal Movement (1967-1986)…………………………………………51 C. The All Bodo Students’ Union (ABSU): The Bodoland Movement…………….55 D. Economic Condition……………………………………………………………..62 IV. New Avatars (Forms) of Sanskritization and Colonialism, and the Subalterns……..65 A. A new form of Sanskritization: The Hindutva Movement………………………65 B. Neocolonialism/Internal Colonialism and the Subalterns………………………..67 Conclusion: Significance of History/Narrative in Epistemology………………………..69 Chapter Two Bodo Saori and its Pedagogical Dimensions Introduction………………………………………………………………………………73 I. Saori as a Concept Metaphor/Root Metaphor………………………………………..77 II. Phenomenological Description of Saori……………………………………………..78 A. Familial Saori: Belongingness in Solidarity and Reciprocity……………………80 1. Rice Planting (Mai Gainai) Saori………………………………………...80 2. Harvesting (Mai Hanai) Saori……………………………………………82 B. Corporate Saoris: Solidarity beyond Family and Ethnic Boundaries……………83 III. An Analysis of Saori through a Geertzian Concept of Culture……………………...84 A. Saori: An embodiment of communitas…………………………………………..88 B. Ritual Aspects of Saori…………………………………………………………..89 C. Saori as Rites of Passage: Transition to Adulthood……………………………...91 viii D. The Saorian Ethos and Bodo worldviews………………………………………..93 E. Saori and Building up of a Person in Community……………………………….95 IV. Pedagogical Dimensions of Saori for Subalterns…………………………………….96 A. Integrative Nature of Saori…………………………………………………….....97 B. Community Feature……………………………………………………………...97 C. Solidarity and Reciprocity…………………………………………………….....98 D. Justice…………………………………………………………………………...100 E. Preferential Option……………………………………………………………...100 F. Experiential Learning…………………………………………………………...100 G. Conversation/Dialogue…………………………………………………………101 H. Humility………………………………………………………………………...102 V. Limitations of Saorian Concept…………………………………………………….102 VI. Theoretical Implications of Saori in Education…………………………………….105 Conclusion: Summary Reflections……………………………………………………..110 Chapter Three Postcolonial Theory, Hermeneutics, and Culture: A Theoretical Framework Introduction……………………………………………………………………………..112
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