Indigenisation of Roman Catholicism in South India
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RELIGION AND SOCIETY: INDIGENISATION OF ROMAN CATHOLICISM IN SOUTH INDIA By Lalitha Thomas M.A. ° I 5 Thesis Submittedfor the award of the Degree of 2-1- Doctor of Philosophy in Sociology — 400,s\ el P •1 I \ DEPARTMENT OF SOCIOLOGY GOA UNIVERSITY GOA 2002 e ek. l'.412143" efloAgaN-.0_ 6-1 P Am) Gv-:de L- ioLles 12 %) (AN) - G. Mul.B)1 ► %I/we 1r 11 DECLARATION I, Lalitha Thomas M.A., hereby declare that this thesis entitled 'Religion and Society: Indigenisation of Roman Catholicism in South India' is the outcome of my own study undertaken under the guidance of Prof. N. Jayaram, Head of the Department of Sociology, Goa University. It has not previously formed the basis for the award of any degree, diploma or certificate of this or any other university. I have duly acknowledged all the sources used by me in the preparation of this thesis. Lalitha Thomas M.A. iii CERTIFICATE This is to certify that the thesis entitled 'Religion and Society: Indigenisation of Roman Catholicism in South India' is the record of the original work done by Lalitha Thomas M.A. under my guidance. The results of the research presented in this thesis have not previously formed the basis for the award of any degree, diploma or certificate of this or any other university. Dr. N. Jayaram Professor and Head Department of Sociology Goa University. iv CONTENTS Page No. Preface v Tables, Photos, and Pictures ix Map 29 Note on Transliteration xi I Introduction 1 - 39 II Roman Catholicism in Tamil Nadu: An Historical Sketch of Indigenisation 40 - 61 III Rituals: Worship and Celebrations 62 - 102 IV Rituals: Rites of Passage 103 - 150 V Religion and the Agrarian Life 150 - 178 VI Religion and the Quotidian Life 179 - 217 VII Religion and the Expressive Domain 218 - 243 VIII Shrines and Rituals: The Pilgrimage 244 - 266 IX The Catholic Ashram: An Indigenised Monastery 267 - 291 X Summary and Conclusion 292 - 316 Appendices 317 - 338 Glossary 339 - 342 References and Bibliography 343 - 366 V PREFACE While doing my Master's Degree course in Sociology at Christ College, Bangalore between 1991 and 1993, I once had a discussion with Prof. N. Jayaram who had come to give some guest lectures. It was he who created in me the interest for sociological research on the Catholic community. He suggested that being a Catholic nun, I could give an `insider's' view of the community. Subsequently, a unique feature of the Catholic community in South India drew my attention, and that was the high degree of integration that the Catholic community enjoys with the Hindu community. Exploring the ways in which the Catholic community negotiated with its new religion from its native cultural traditions absorbed my mind for a long time. It took seven long years before I could formulate a research project on the subject. Since I hail from Tamil Nadu and am familiar with its culture, the choice of the field was natural. Doing research in this field was both exciting and challenging. It was exciting because I relived my own childhood religious experiences, most of which had remained embedded in my own subconscious. My childhood days were spent amidst well-established Catholic and Hindu communities living in contiguous villages. My worldview was shaped by these vibrant Catholic and Hindu communities and I was fully immersed in the socio-religious ceremonies of these communities. These experiences began to unfold as I started collecting data illuminating the same in such a way that I could immediately grasp their sociological significance. Simultaneously, it turned out to be a path fraught with danger. Understanding the data from the terrain of one's own subconscious could lead one into an irredeemable subjectivity. To that extent, doing vi research on this subject was quite challenging. I could claim in all modesty that my formal training in methodology was a boon and the input from my guide who is a non-Christian provided the balance. To retain the religio-cultural flavour filling the social intercourse between the Catholics and the Hindu communities, I have liberally used Tamil words and phrases. To retain the phonetic integrity of these words and phrases in English I have followed the system of Tamil transliteration followed by Mozi Trust, Chennai (1999). Doing research is a journey. The track on which I have travelled, has criss-crossed many individuals, communities and institutions. I feel overwhelmed, when I recall the role they have played. Most important among them is my supervisor, Dr. N. Jayaram. He has been a never failing guide. He sharpened my thoughts, challenged me when I erred, encouraged me when I failed, and rejoiced when I climbed certain heights. He personally attended to every detail of the thesis at every stage and spent long hours going through all my chapters. I place on record my deepest gratitude for all that he has been to me in the completion of this thesis. I am very grateful to Dr. Lazar, from the Department of Social Dynamics, St. Joseph's college, Tiruchirappalli who was ever ready to help me at every stage of my thesis. He guided me in the selection of the field site, listened with perception to my experience in the field, and offered insightful comments and suggestions that helped in conceptualising and writing the thesis. I must record my debt to the Catholics and the Hindus who accepted me in their midst, and offered me hospitality during my stay with them. They paid close attention to all my queries and were earnest in their responses. They were prompt in inviting me on specific occasions to all the significant rituals taking place in the villages, Ashrams and vii pilgrim centres. They personally accompanied me and explained to me the significance of each ritual. Almost all of them were interested in my research. Some even requested that I write my thesis in Tamil so that they could read it. Some others wanted to see the thesis after its completion in whatever language in which I choose to write. I thank the University Grants Commission for granting me two years leave under the Faculty Improvement Programme and the Principal of Jyoti Nivas College, Bangalore for allowing me to avail this leave. My gratitude goes to all the faculty members in the Department of Sociology, Goa University. I thank them for their availability when approached for discussion and for their encouragement. I gratefully acknowledge the librarian and staff of Dharmaram Library, Institute for Social and Economic Change (ISEC), Jyoti Nivas College, and United Theological College, Bangalore; International Institute of Tamil Studies, Sacred Heart Seminary, Sathyanilyam and Madras Institute of Developmental studies, Chennai; Vidya Jyoti, and Delhi School of Economics, Delhi; Goa University Library, and Racol Seminary, Goa; Jesuits Archives, Kodaikanal (Tamil Nadu); Tata Institute of Social Sciences, Mumbai; Jnana Deepa Vidyapeeth, Pune and St. Paul's Seminary, Tiruchirappalli. I thank Professor Usha Gopinath, Department of English Literature, Jyoti Nivas College, Bangalore for editing the text. I place on record my sincere gratitude to the Sisters of St. Joseph of Tarbes for their constant support and encouragement. The superior and Brothers at Clive's Tiruchirappalli, for providing hospitality during the course of my data collection and for the hospitality extended by Pillar Fathers during my stay at Goa. viii Last but not least I thank my father Mr. Manickam. Despite being an aged person, he travelled miles together with me to the interior villages during the fieldwork and put up with all inconveniences. He considered all these as unexpected opportunities in an unusual task, to express his love for his daughter. My heart swells with gratitude to him. My other family members and friends too provided me with much needed emotional support during the period of data collection, and I am grateful to all of them. ix LIST OF TABLES, PHOTOS, AND PICTURES TABLES 1.1 Field Work Sites 28 1.2 Other Places Visited by the Researcher 28 4.1 Death Rituals followed by the Catholic Castes 137 PHOTOS 3.1 The Parayars Playing tappu 101 3.2 tuumpa (Statue of Jesus in Indigenous Coffin) 101 3.3 Invitation to the Annual church Feast 102 3.4 capparappavani (Car Procession) 102 4.1 Receiving the Newly Married with aaratti 147 4.2 Putting the Toe Ring 147 4.3 The Arrival of maaman ciiru — 1 148 4.4 Display of maaman ciiru — 2 148 4.5 Ampataien Decorating the Pot 149 4.6 The Chief Mourner Carrying Water 149 5.1 Prayer in the church before the Ritual of poMkal 178 5.2 Thanking God as the poMkal Pot Boils Over 178 6.1 Praying with Lighted Candles on the Palm 215 6.2 The Ritual of peey viraTTutal 215 6.3 The Possessed Swinging Her Head 215 7.1 Mary Adorned with Ear and Finger Rings 239 7.2 Mary Portrayed as the Dalit Maata 239 7.3 The Last Supper 240 7.4 Mary, the Seat of Wisdom 240 7.5 Dancing Jesus 241 7.6 The Chapel at NBCLC 242 7.7 The Arulperumjyoti church 242 7.8 Mary Adorned in Sari 243 7.9 Jesus Seated in padinasanain 243 8.1 Maata Appears to a Milk Boy 265 8.2 Blessing the Pilgrim at Maritiammal kallaRai 265 8.3 Bathing in the Sea 266 8.4 Animal Sacrifice 266 8.1.1 inaaviLakku 333 8.1.2 Saffron Thread and Cradle Tied to the Tree 333 8.1.3 Child Carried in a Sugarcane Cradle 334 8.1.4 Offering Coconut Sprout 334 8.1.5 Offering Paddy 334 9.1 Individual Hut of a Sannyaasi 287 9.2 Receiving the Flame in Saccidananda Chapel 287 9.3 The Mass Celebrated on a Low Altar 288 9.4 Entrance of Saccidananda Chapel 288 9.5 The koopurain 289 9.6 Mary Seated on the Lotus on the koopurain 289 9.7 Mary in an Indigenous Grotto 290 9.8 Yoga Hall 290 9.9 Jesus in kaavi 291 9.10 Mary as an Indian Woman Seated on Lotus.