CSI Life April 2016 to Press.Cdr

April 2016 | Pentecost Volume XIV | Issue 4 | Rs.150 Per Annum

"The Truth Shall Set You Free" Short Film Festival - YaAA

2 Towards understanding Human dignity…

Probably the oldest grounding of relationship within the human they also have space, time, opportunity, human dignity comes from the Genesis community and the created world. It is their human worth and choose their narratives of the creation of humans in an invitation to go beyond and own history, guided by the spirit of life. the image of God, the imago dei. It is transcend mere existence and become argued that dignity comes from two open to God, the creator and open to Thus we are called to work towards the sources: the origin of humans in a fellow humans and the whole created formation and consolidation of new special act of creation by God and from order. alliances of the excluded, marginalized their configuration in the image of God. and rejected. Jesus' Nazareth manifesto Since intellect and freedom both However, in the context of poverty and envisages the formation of a formidable distinguished humans from other exclusion caused by discrimination, and new alliance of the poor, blind, captives, creatures and mirrored what were marginalisation, it has often been oppressed, as the goal and essence of his significant attributes of God, these acknowledged that all of us are victims ministry “The Spirit of the Lord is upon became the primary locus of the image a n d p e r p e t r a t o r s, s o m e t i m e s me, because he has anointed me to bring of God in the human. It is also argued simultaneously, we find persons who are good news to the poor. He has sent me to that human dignity is also located in excluded and barred from all areas of proclaim release to the captives and humans being a reconciliation of life; economic, political, social, cultural recovery of sight to the blind, to let the opposites in that humans are both spirit and religious. The excluded, whose oppressed go free, to proclaim the year and matter in one person. This human worth is denied and, who are of the Lord's favor.” (Lk.4:18,19). It represents a manifestation of the negated and annulled by society's logic envisions the emergence of the new wisdom of God and mirrors the of separation and alienation and its people of God. standard of credentials for acceptance. ultimate reconciliation of opposites - The purpose and goal of formation of a the divine and the human - in the person The logic seems inevitable like the law that enslaves and alienates the new alliance is to empower and equip of Jesus of Nazareth. From this the marginalized. In the beatitudes - perspective, humans are at the centre of consciousness of the human beings. They are not allowed mere existence, let Lk.6:20b-21; the poor, the hungry, and creation because they unite both the the weeping, those in dire straits and material and immaterial. alone the luxury of transcending and going beyond to understand the nuances oppressed become God's people and Another argument based much more in of human dignity. They are condemned experience the reign of God. In the the Scriptures is that human dignity is a not to choose for themselves a logic same category, the Gospel writers gift of God, not something we claim on guided by the spirit of life which leads to include tax collectors, sinners, the sick, our own or something we deserve. God's justice and peace. If we believe that God the possessed, the naked, the strangers graciousness is the basis of our dignity. raised from the dead the innocent as the ones who had till then not been Nevertheless, human dignity cannot be crucified one; the excluded, and rejected considered worthy to be God's people, defined by probing deep into the nature person par excellence, we might be able as enjoying God's reign. The powerful of human, it is not just located in our to trust in a new logic of life in which the expressions found in “the blind will being, but in our becoming; it manifests excluded, marginalised and rejected are receive sight, the lame walk, those who in the relationship of acknowledging renewed and rendered worthy through have leprosy are cured, the deaf hear, and serving God, and in being in right the justice and grace of God, so that the dead are raised and the good news is

April 2016 03 preached to the poor” are symbolic were to stop, saying 'O you poor, you reign of God?” Jesus gives his disciples a ways of informing about the will have the eternal joy in the world to demonstrative lesson by calling a child empowering and equipping of the come', then the whole story would have into their midst – 'greatest in the reign of marginalized. (Lk.7:22/Matt.11:5). It is done a gross injustice to Jesus' concept God is a child' (Matt.18:1-4). When his important to note that the Gospel of God's reign. But in the end Lazarus disciples asked for a place of writers see the fulfilment of prophetic becomes the conscience of the society; prominence, he says: 'whoever wants to texts (Isa.26:19; 29:18; 35:5f; 61:1f). “The rich man begs Abraham to send become greatest among you must be Jesus' ministry, subsequently a ministry Lazarus to his father's house, that he your servant and whoever wants to be of those who follow Jesus, should work may warn them so that they may not first must be slave (Matt.20:26). And towards an eschatological new creation come to this place of torment”. Jesus himself did what he said: “Then of the remnant: God's new people. The Abraham's words are clear: “they have he poured water into a basin and began symbolic enactment of Jesus' Moses and the prophets - they should to wash the disciples' feet and to wipe appointment and designating of the listen to them”. This is not just pointing them with the towel that was tied twelve (Mk.3:14) is the representative of towards the Law and the Prophets, it around him” (Jn.13: 4) and gave his the eschatological new people; the points to the message of social justice disciples a command to fulfil: “So if I, beginning of a new alliance of the and social involvement; Lazarus your Lord and Teacher, have washed marginalized. becomes the conscience of society - his your feet, you also ought to wash one very presence is a call for social justice. another's feet. For I have set you an Christian ministry should recognise the example, that you also should do as I 'new people' in men and women Therefore, the involvement and have done to you.” (Jn.13:14-15) oppressed, exploited and marginalized participation of communities in social in body and in spirit, persons treated action for human dignity should also The praxis of new standards becomes inhumanely and against whom injustice portray an overturning of the normal both an opportunity and occasion to is done. It should strive hard to make world standards: the parables of the participation and involvement for the people 'see', 'hear' and 'rise up' to growing seed (Mk.4:26-29), the parable excluded, marginalized, and rejected, experience human worth and dignity. of the mustard seed (Mk.4:30-32), which will enable and empower not Jesus says in no uncertain terms that parable of the yeast metaphorically only them, but also the whole God's reign belongs to the poor, the suggest what speech cannot possibly community to learn to live with human hungry, the weeping: 'reign of God is describe: the unknown, unnoticeable dignity and worth that has been given as yours.' They are the reign of God in processes of growth and changes, the a gracious gift and in the process discern action! The task of Christian ministry is contrast between small and big indeed and manifest God's own image. to join in and interpret the action of God challenges readers to a critique of the breaking through in our midst, calling existing socio-cultural standards. The all to be part of the movement for enacted parable of Jesus cleansing the human worth and dignity and thereby temples as recorded in Matthew brings understand the image of God that out a major perspective on the ministry dwells in us. of the culture of protest. After Jesus cleanses the temple, the blind, the lame, Rev. Dr. D. Rathnakara Sadananda In the Gospels, the ministry of the reign the deaf come to him. Those who were General Secretary, CSI of God entails the element of protest: in the margins could come to the centre Luke probably being most emphatic to get healing and wholeness. A when he poses a startling contrast ministry as culture of protest should between blessings and woes (Lk.6:20). have healing and wholeness as its goal. While he says that the reign of God belongs to the poor, the hungry and the The traditional security and belief weeping, he reinforces the opposite systems, and compromises we make through his 'woe to the rich who create should give way for a radically new and propagate injustice through their beginning that is clearly stated in Jesus' selfishness'. The Lukan beatitudes are parable - “No one sews a piece of filled with the power of protest. One unshrunk cloth on an old cloak, for the should also remember that the social patch pulls away from the cloak, and a systems that condone and encourage worse tear is made. Neither is new wine greed and selfishness must have felt the put into old wineskins; otherwise, the impact of Jesus' protest. skins burst, and the wine is spilled, and the skins are destroyed; but new wine is Against this backdrop, if we read the put into fresh wineskins, and so both are story of the rich man and poor Lazarus - preserved.” (Matt.9:16-17). Christian the reign of God as a culture of protest, ministry as a culture of protest is further the understanding of human worth and emphasised in Jesus answering the dignity becomes clear. The parable is question: “who is the greatest in the grotesque to say the least. If the parable

04 April 2016 Resurrection: The Rays of New HOPE

Introduction justifiable in the light of the Scripture. Take some more 'Now is Christ risen from the dead…' we alone declares our efforts and spend few minutes extra today for searching the faith in a living and resurrected mediator. If Christ has not Scriptures and see the difference. Theology dies when risen He has broken all of His promises, failed in His separated from human life and history. In our own context, prophecies and we are yet in our bondages. The church has we must be self critical. We must know our loving ones shown her zeal and endeavor for giving care and rendering those who are marginalized. We should be engaged in their support to the least with great concern. We can go theology with a heart, mouth and limbs for getting total through some of the fascinating reflections which give sensitivity to the people with pain and agony. This radical strength and honor for the unreached living in our midst. mission and ministry of Jesus, demands the church to be the church of the marginalized. Rethinking ourselves Christian Gospel has a particular message in particular Reaffirming ourselves situations. This is one of the important concerns for the Christ's mission on earth, which is spelt out clearly in Christian Theology. Theology is concerned about the Matthew 11:2-5 and Luke 4:18-19 supports a liberative question of how God deals with human beings. 'Search the theology. We, the followers of Christ also work for Scriptures…' (John 5:39) means no one can know Jesus transformation because while there is sin in our personal Christ apart from the Word of God. All ceremonies in the affirmations, it is not all lost, there is hope through Christ. Church must be simple and clearly intelligible and

April 2016 05 Furthermore, we would defeat sin not of the world. We are from God towards Jesus announced the good news for by escaping it or fighting it directly, but this cosmos to carry out the message 'we women in the midst of discrimination rather with our eyes on Jesus, our desire are the People of God'. Liberation is a and deprivation. He did what was to be positive and God-oriented, will divine gift of freedom to those who unthinkable. He did what was help to defeat sin. Christ is the struggle in faith against violence and shameless. He did what was fearless. He transformer of our personal affirmations. oppression. did what was dangerous. He did what For in Jesus Christ, God engaged in was bold. He guarantees the integrity of theological action with humanity. It is Rebuilding ourselves His human presence with the poor and the responsibility of the servant of God to Christian hope must be derived from the wretched in the struggle of freedom. ensure proper channels of communications Christian Faith. Need the Theology of Jesus gives His strength and supports to are maintained throughout the process of Inclusion to accommodate our precious the people those who are exploited due ministry among the unreached in our ones who were created also in the same to various socio-political and economic society. Everyone is expected to his/her image of God. God ultimately had reasons in our context. best. No one has a right to do anything some hand in human creativity, and it less than the best he/she is able. One of was good (and can be good). Christ Conclusion the missions of the church is to facilitate belongs to all even those who do not Church has the responsibility for the integration of disability issues. We acknowledge Him. God is present in all providing appropriate mission with a need to listen to disabled ones and give human, irrespective of their limitations. vision in promoting the development of voice to their needs. They need God emphasizes the value of our lives 'people as a whole.' God's presence, assurance of love, affection and holistic and our life belongs to God. We are not participation and action in the midst of growth. The GOSPEL is the life-giving honoring others life which has given by suffering, brokenness and powerlessness word of God that can bring glad news. God to them. The sole authority of life gives us hope. In Eucharist, Christ is In the case of a person with disability belongs to God who created all human present both as the suffering servant live amidst various struggles, conflicts in God's image. We need to give space to through the cross and the victorious and with different challenges and to the other who created with a difference savior in the resurrection. We should address all these issues they are in need in our sight and without difference in carry both the cross and the resurrection of THE RESURRECTED CHRIST the sight of God. God is present in the within our body and spirit. We were who in turn will cultivate in them the strange experiences of human being. CRUCIFIED with Christ (Gal. 2:20); rays of new hope. The four gospels show “Blessed are those who mourn or weep BURIED with Christ (Rom. 6:4); Jesus spending much time with the for they will be comforted” (Matt 5:4; RAISED with Christ (Col. 3:1); ASCENDED with Christ (Rom. 6:4); "least" in society, and He displayed great Luke 6:21). compassion for them. We pray to the SEATED with Christ (Eph. 2:6). God of life who helps us to hear the cries 06 April 2016 One of the most eminent Indian intellectuals, greatest social reformer India has ever seen, and the architect of the Indian constitution, Babasaheb Ambedkar is reminded by the democratic India not only because his 125th birth anniversary has been reverently celebrated on the 14th of April 2016, but also it has been widely noted that his insights and visions based on equality, justice, freedom and fraternity are needed in Indian society more than any other former decades of Independent India because of the growing intolerance and threats to the freedom of expression in the nation. complex and complicated in nature, contextualising Dalit theology. Thus, If the independence of India is the mainly because the religious Ambedkar thoughts becomes a most influential moment in India's framework in which the caste structure becomes a major element in the lucid change and growth into a democratic, is firmly positioned. This power understanding of Christian sovereign, secular country, the struggle has its repercussions in the theology/Dalit theology in Indian appointment of Dr. B. R. Ambedkar as gender issue too. That is why he cultural/casteist milieu. the Chairman of the drafting reminded that the 'progress of a While we see and respect Dr committee of the constitution of India. community depends on the degree of Ambedkar as the social reformer, who The distinct character of the of progress women achieves'. was a Dalit and fought for the rights of constitution, which is capable of When we examine the approach of the Dalits and other downtrodden demanding space for the Ambedkar to Christianity, we can see communities in India, some say that underprivileged, marginalised and his approach in two distinct ways. he should not be 'reduced, or confined oppressed communities, is Christianity being a religion profess to the identity of a social reformer', undoubtedly the handiwork of Dr. non- violence, love, equality and and he was much more than that and Ambedkar. His democratic approach justice, had definitely influenced the can be viewed as the constructor of to hear the different voices and the thoughts and deeds of Dr Ambedkar. modern India. That is a positive and voices of dissent made the constitution He had seen education as the sole tool acceptable statement if this is not a more inclusive one. On the other to emancipate the Dalits and Adivasis expressed as part of the appropriation hand, his commitment to the and he believed that an educated of the Ambedkar legacy or a deceptive marginalised Dalits and Adivasi community only can annihilate caste. attempt to cover up the greatest work communities in India and the European missionaries are the ones Ambedkar had done- fighting the endurance to fight for their rights who started former education in India heinous casteism in India. made the constitution a pointer to and they were able to extend education equality and social justice. even to the Dalits and Even those who oppose Dr Ambedkar Indian Dalits and Tribals awakening Traibals/Adivasis in India opposing will secretly agree that he was a great against casteism and the solidarity of the caste- people's objection. All these soul. As a mark of the respect to his the people from other strata were factors helped the formulation of the memory, CSI Life publishes two catalysed and given theoretical and engagement of Dr Ambedkar to articles on Dalit theology in the intellectual framework because of the Indian Christianity. But, at the same coming pages. Rev. Dr. Peniel writes meticulous, systematic and fearless Dr Ambedkar was not hesitant to about the major point Dr. Ambedkar interventions of Dr. Ambedkar. It is criticise the influence of caste on upheld: “transformation through highly noteworthy that he was Indian Christians. education and transformation of approaching the caste issue in India education' and Mr. Vinod Wesley talks On the other hand, Dalit theology not merely as conflict between about the Dalit angle of the climate considers Ambedkar ideology as one different clusters of people; instead, he justice as well as the changing mission of the major sources. Dalit theology, saw it as the hierarchical order where paradigm in India. which is emerged as the result of the the dominant continuously and need for a theology that is purely Dalit rigorously exploit the downtrodden in context, is not an opposition to Rev. Sunil Raj Philip, and thus becomes a question of Director, Department of Indian Christian theology, even though power/misuse and abuse of power. He Communication & Department of it has its own purpose and goals. rightly observed that this struggle is Dalit & Adivasi Concerns, Ambedkar's liberative praxis helps not linear and economic, but much Church of South India Synod.

April 2016 07 Rev. Dr. Peniel Jesudason Rufus Rajkumar, an ordained minister of the Church of South India, is Programme Executive for Interreligious Dialogue and Cooperation with the World Council of Churches.

Dr B. R. Ambedkar: Lessons on Transformation Through and Trans-formation Of Education

India has been at the cross roads of Along the lines of Dr B.R. Ambedkar's politics has been gripped by a moral ideological politics ever since dictum to 'educate, agitate and vision of justice. Speaking at a protest in thesupposedly institutionally-abetted organise',education has intersected with Hyderabad University following suicide of Rohith Vemula a Dalit agitation and organization in a manner Rohith's death senior journalist P. research scholar of Hyderabad Central which has been unprecedented in the Sainath rightly said, "A long time ago, University at the beginning of the year. recent past. The crucible of Indian French writer Victor Hugo wrote that there is nothing on earth that can stand in the way of an idea that has come. In India in 2016, I think that time has come. And the idea, is justice: social, economic, cultural, gender and for Rohith and a billion other Rohiths. As Babasaheb Ambedkar told you, educate, organise, agitate.”1

At this point in Indian h i s t o r y i t i s a n important signpost that this issue of the 08 April 2016 CSI Life pays tribute to Dr Ambedkar. the politically conscious Indian It is at this point that the powerful The power of Dr Ambedkar as the intellectual. It also testifies to the picture of Rohith leaving the hostel public face of justice holds a moral sway changing demographics of the category clutching the portrait of Dr Ambedkar over India, which is why when the of 'Indian intellectual'. No longer is this makes complete sense. Rohith is in student movements invoke Dr category an 'upper caste' monolith. many ways a product of Dr Ambedkar's Ambedkar's vision in their struggles Research scholar Rohith, who self- vision of education as a tool for social those opposing the student upsurge try identified himself as a Dalit yet broke the transformation. He, like several other desperately to distance Ambedkar from stereotypes surrounding 'meritocracy' by Dalits, embraced education as a means these struggles and seek to co-opt him earning his PhD admission in a reputed of social empowerment. At the same for their own 'nationalist' agenda. In this university through the 'general' category, time he, and the many ongoing student article I will try and reflect upon the has become the iconic face of the Indian agitations in India, are a potent significance of Dr Ambedkar for Indian intellectual – a PhD student whose combination of Dr Ambedkar's political Christianity today. In particular I will potential and promise shone painfully vision to educate, organise and agitate. focus on the theme of education - which through his 'last letter'. What signifies The aim to excel in education for people both Dr Ambedkar and Christianity the protest movements which have like Rohith did not come at the expense assumed to be an important tool for followed his death is their undeniably of organization and agitation. In the social emancipation in the Indian caste ideological and intellectual character. It dream to become a scientist like Carl context. seems, as if finally the Indian public Sagan was intertwined the dream of a Setting the Scene: Education, spacehas 'come of age'- through a world free from discrimination and a Agitation, Organization and the national movement for social justicethe dream that dissent would have its Spiral of Transformation Today leadership of which is drawn from rightful place in a true democracy. The 'signs of the times' of the Indian organic intellectuals. For once we can Stories of Rohith's life bring to life the political climate in the aftermath of suspend the much clichéd accusation of truth that for several Dalit students both Rohith Vemula's suicide suggests education being an ivory tower agitation and organization are integral strongly that the struggle against caste enterprise! to their process of education. They has captured the moral imagination of expose the tyranny of the false April 2016 09 dichotomy that is often drawn between existence without education would not Then she said, education and the struggle for justice; a be safe. The greatest material benefit for “Baba until I fall asleep dichotomy whose interest is the which Dalits could fight was education. Take a look at this book. preservation and perpetuation of the He said “We (the Dalits) may forego I never learned s t a t u s q u o a n d t h e e f f e c t ive material benefits, we may forego But you do this. estrangement of education from any material benefits of civilization, but we To start your education radical involvement in social c a n n o t f o r e g o o u r r i g h t a n d Make B for Babasaheb…”4 transformation. What is important for opportunities to reap the benefit of the us to recognise is that both the highest education to the fullest extent.”3 As mentioned earlier the issue of motivation (justice) as well as the A lot of Dalits hold education in top education also links Dr Ambedkar to method (educate, organise, agitate) for priority and attribute this to Dr Christian missions which have a legacy these student agitations are derived Ambedkar. This comes up clearly in the of promoting education among the from Dr Ambedkar's political vision. following lines from the noted Dalit marginalised sections. poet Namdeo Dhasal's poem entitled Transformation 'Through' Education: 'Ambedkar: 1980' (translated from Under the auspices of the Centenary A Common Ground Marathi) Celebrations of the 1910 Edinburgh One thing that binds Christian Mission It was a Friday Mission Conference I along with a and Dr Ambedkar in common is that An Arithmetic book, a slate, colleague, Rev Dr Joseph Prabhakar they both recognised the importance of And one piece of chalk Dayam, was involved in a WCC transformation through education. Dr Mother, eager, brought from the bazaar. sponsored research project on 'Mission Ambedkar held education to be a means She was very tired that day At and From the Margins' which of building faith in oneself in the 'battle In the light of the brass lantern explored the connections between for the reclamation of the human She made me massage Christian missions and social personality'.2 For Dr Ambedkar Dalit her hands and feet transformation in Andhra Pradesh.

10 April 2016 An important finding of our research them to confront oppression effectively. women not only offered the Dalit was to understand mission as 'creating Theisis what he said, “The missionaries women opportunities for education but the conditions that facilitated the gave us education and told us, 'you have also privileged access to read and empowerment of people at the margins'. We blood, they (the dominant castes) have interpret the scriptures, thus breaking understood how “much of the blood; it's the same blood'. This the shackles of both patriarchy and transformative effect of Christian triggered in us the confidence to casteism. According to Tanneti, “The mission can be traced to the education challenge injustice whenever we Bible women's ability to read and recite ministry of the Christian missions”.5 confronted it”.6 biblical verses offered them religious Creating access to education for the authority. With a few exceptions, Bible Dalit communities who were denied Social empowerment often accompanied women, mostly of Dalit background, education under the caste system and spiritual empowerment in not so acquired literacy, which only a few of strategically locating Christian schools expected ways too. Dalit historian James their Hindu sisters of their day did. in Dalit colonies (thereby altering the Elisha Tanneti in his book Caste, Gender, Their mastery over religious scriptures socio-political landscape of the village) and Christianity in Colonial India: Telugu earned them respect among the 'high were effective ways in which social Women in Mission helps us to understand caste women'… Familiarity with the transformation was fostered. Further, the story of Telugu Dalit Bible women Scripture, which occupied a prominent linking the role of the village teacher as also a story of social emancipation.7 position in the Protestant tradition, with the role of the church catechist was Many of us tend to think of Dalit offered legitimacy to Bible women an effective way in which the dichotomy women seeking to become bible women whose identity was associated with the b e t we e n s p i r i t u a l a n d s o c i a l as a spiritual success story. However, Bible.”8 Through mastering the sacred empowerment was overcome. One of what we seldom acknowledge is that in a texts (the Bible in this case), Telugu our interviews with a prominent church context which systematically denied the women were attempting to create leader helped us to understand how privilege of reading (let alone reading parallel power structures in which they access to education created in them an scriptures) to Dalits and especially Dalit could assert their power. Thus, for the awareness of justice issues and inspired women the opportunity to become bible Dalit communities who were April 2016 11 systematically denied access to Waskom Pickett in 1935 he is said to be says: “When one attempts to reproduce education and the scriptures the access particularly critical of the apolitical the following of Jesus, then the Reign of to the Bible which Christian missions nature of Christian missions especially God reappears once more in a central offered was subversive. The Bible 'not their focus on 'other-worldly' faith as place. Let us recall that, in the first stage only filled a void but also supplied the well as the church's failure in producing of Jesus' public life, discipleship or Dalits with a framework for knowledge leaders with any social conscience and following meant proclaiming and that they did not have to begin with and is said to have questioned 'I want to positing signs of the Reign, while in the which they desired'.9 know what Christianity can do and is second stage it meant steadfastness in prepared to do to remove the disabilities the face of the mighty reaction of the The Trans-Formation 'Of' Education: under which my people live'.11 anti-Reign.”14 How can the church today A Conflicting Ground proclaim and posit signs of the 'kin- So far I have identified points of Father Monodeep Daniel reflecting on dom' of God in our midst through the resonance where both Ambedkar and the relevance of Dr Ambedkar's model ministry of education? How can we Christian missions recognised education of leadership for the Indian church says resist the anti-reign of caste, class and as a tool for Dalit self-emancipation. “On this anvil of challenge we need to gender discrimination? However, we need to recognise that measure the life and witness of the Ambedkar was also one of the harshest church”.12 Dr Ambedkar definitely The challenge that Dr Ambedkar poses critiques of the lack of political challenges the church to re-think our is also a challenge of praxis, which is dimension in the education offered by ministry of education and transcend the often understood as 'transformative Christians. For example in a speech present ways of Christian self- activity motivated by love and guided by delivered to Indian Christians of formation. faith'. Delineating this understanding Sholapur which was published in of praxis further Thomas L Schubeck 'Janata' on the 5th February 1938 Dr Dr Ambedkar for our Times writes: “praxis, guided by faith, directs Ambedkar critiques the church for not Commemorating Dr Ambedkar today itself toward the reign of God as its fighting enough against the injustices cannot be complete unless we engage ultimate end and moral standard. As a faced by the Dalits as follows: seriously with the challenges he raises. positive guide, faith illumines who the Given that as Christians we are neighbour is, inspires persons to love Your society is educated. significantly involved in the ministry of compassionately and efficaciously, and Hundreds of boys and girls are education at various levels how can we moves them to work for justice in matric. These people have not re-invent education as a tool of solidarity with the poor. As a negative agitated against this injustice transformation in our times? How can guide, faith criticizes all types of praxis u n l i k e t h e u n e d u c a t e d we break the shackles of Christian that are self-focussed or too narrowly untouchables (sic). If any girl thinking which is founded on a false focussed and ideologies that obstruct becomes a nurse or any boy dichotomy separating education from the pathway to justice and solidarity.15 becomes a teacher they are political involvement? How can we involved in their own affairs, actively prevent our educational To put it simply, the challenge that Dr they do not get involved in systems and institutions from becoming Ambedkar poses for Christians today is public affairs. Even clerks and tools of repressive socialization and to take up a politics of 'withstanding' (in officers are busy in their work, means of knowledge deposition and re- the sense of resilient resistance) and a he ignores the social injustice. invent them as prophetic tools of 'politics of standing with' (in the sense Your society is so much 'conscientization'?13 The challenge that of solidarity). Only then can the church educated, how many are Dr Ambedkar poses to the church can help in creating safe spaces for dissent, District judges or magistrates? I be rephrased in theological terms as a difference and democracy to thrive and tell you, this is because of your challenge for Christian discipleship as help sow the seeds of resistance and neglect towards politics, understood in the wider framework of renewal by way of which peace, justice because there is nobody to talk the kingdom of God. The Latin equality and inclusion can become a of and fight for your rights.10 American liberation theologian Jon reality in India, not just for the Sobrino helps us to understand this privileged few but for all. In that sense is In one of his conversations with Bishop model of discipleship better, when he it not important for Indian Christianity

12 April 2016 to recover Dr Ambedkar as an faithfully the Gospel of Christ in which 7See also James Elisha Taneti's Caste, Gender, and Christianity in Colonial India: Telugu Women in important ally in our quest towards exclusion and exploitation had no Mission, (New York: Palgrave Macmillan, 2013). realising Jesus' promise of life in all its place? James Taneti, 'Encounter between Protestant and Telugu Women's Paradigms of Scripture', Paper fullness? Presented at 'Comparative Theology: Engaging Therefore, as far as the ethics of the kin- Particularities Conference', Boston College, 2007, pp.8,9. (In)Conclusion: A Parable for our dom of God is concerned Dr Ambedkar Times: is perhaps more than an ally to Christians 8 James Elisha Taneti, 'Blurring the Boundaries: Telugu Bible Women, Itinerancy and Social In conclusion let me end with a modern in India today. He is perhaps in some M o b i l i t y ' i n R a j k u m a r, D aya m a n d parable. In Luke 9:49-50 we see the sense a paradoxical combination of an Asheervadham eds. Mission At and From the beloved disciple John complaining to exorcist as well as an evangelist – M a r g i n s , p . 1 3 9 . Jesus about 'another exorcist' who did exorcising us of our fears and re- 9Monica Jyotsna Melanchton, 'Dalits Bible and not follow Jesus but was yet casting out evangelising us in our faith. And at this Method', in SBL Forum, n.p. [cited Oct 2005]. O n l i n e : h t t p : / / s b l - demons in Jesus' name. Jesus's reply to point the words of Jesus which rang out s i t e. o r g / A r t i c l e. a s p x ? A r t i c l e I D = 4 5 9 . John was “Do not stop him; for whoever loud and clear on that day regarding the 10 M P Ganjare (e.d), Dr Babasaheb Ambedkaranci is not against you is for you.” 'an-other exorcist' will still retain the Bhashane, (translated from Marati) vol. III. same relevance “Do not stop him; for p.142 ff.] http://www.ambedkar.org/Babasaheb/Ambedk If we are to reinterpret this story for our whoever is not against you is for you”. ars_Advice_to_Christians.htm. times - Would that 'other exorcist' be Dr In this injunction of Jesus Christ 11 A.G.McPhee, 2005 Road to Delhi: Bishop J. Ambedkar? Would the demon of perhaps lies the promise of a prophetic Waskom Pickett Remembered: (Bangalore:SAIACS casteism be the primary one among the Christianity in India today! Press, 2005), Cited in Monodeep Daniel, 'Models of Leadership in the Indian Church: An Evaluation', legion of demons he was trying to cast Studies in World Christianity, Volume 13, Number 1, out?In my opinion there would be an 2007, pp. 67-90, p.77 important twist to the story. Here Dr Endnotes 12 Daniel,'Models of Leadership in the Indian Ambedkar may not necessarily be 1http://www.dnaindia.com/india/report-dalit-scholar- Church', p.77. invoking the name of Jesus only to cast suicide-p-sainath-slams-smriti-irani-says-incident- 13 For more on the concept of conscientization out the demon of casteism. In fact he highlights-much-larger-issues-2171151 see Paulo Freire , Cultural Action for Freedom, (Harmondsworth: Penguin Books, 1972), (pp. would actually be invoking the name of 2 51-83); Education for Critical Consciousness, (New Jesus to challenge John and the other Cited in Monodeep Daniel, 'Models of York: Seabury Press), 1973, p. 58 and Pedagogy Leadership in the Indian Church: An of the Oppressed, (Harmondsworth: Penguin disciples of Jesus (like us) to not just Evaluation', Studies in World Christianity, Volume books, 1972), p. 60. remain bystanders who are primarily 13, Number 1, 2007, pp. 67-90. 14 3 Jon Sobrino, 'Systematic Christology: Jesus preoccupied with the threat of Babasaheb Ambedkar: Writings and Speeches, Vol. Christ, The Absolute Mediator of the Reign of competition to their own religious 2, p. 62 God' in Jon Sobrino and Ignacio Ellacuria (eds.), Systematic Theology: Perspectives from Liberation 4 market when the exorcism of caste takes in Mulk Raj Anand and Eleanor Zelliot, edited Theology, (London: SCM Press, 1996), (pp. 124- place, but join him in exposing and An Anthology of Dalit Literature, p.58 145), p. 133.

5 exorcising the demons of caste in Jesus' 15 See Peniel Jesudason Rufus Rajkumar, Joseph Thomas L. Schubeck, Liberation Ethics: Sources, name? He would be holding the Prabhakar Dayam and I P Asheervadham edited Models and Norms, (Minneapolis: Fortress Press, Mission At and From the Margins: Patterns, 1993), p. 83. Disciples of Christ accountable in Jesus' Protagonists and Perspectives, (Oxford: Regnum name to counter caste. In that sense, Books, 2014), p.4. would he not be exorcising the disciples 6 Rajkumar, Dayam and Asheervadham too - of their fears and fancies and eds.Mission At and From the Margins, pp.4,5. challenging them to embrace fully and

April 2016 13 CSI Madras Diocese

Rt. Rev. Jeyaraj George Stephen has been Consecrated as the New Bishop of the Madras Diocese

The Rt. Rev. Jeyaraj George Stephen Northern Diocese, the Rt. Rev. Timothy a token of pledge and fidelity. The has been Consecrated and Installed as Ravinder, Bishop in Coimbatore Bishops then welcomed the new Bishop the thirteenth Bishop of the Madras Diocese, the Rt. Rev. B.D. Prasada Rao, to the council of the Bishops by giving Diocese of the Church of South India Bishop, Rayalaseema Diocese, Rt. Rev. the right hand of fellowship. The (CSI) by the Most Reverend Dr. G. P. K. Samuel, Bishop in Karnataka Moderator then declared Rt Rev. J. Dyvasirvadam, Moderator, CSI on the Central Diocese, the Rt. Rev. Reuben George Stephen Bishop in the Church 19th of March 2016 at a solemn service Mark, Bishop in Karimnagar Diocese, of God, in the name of Father and of held at St. George's Cathedral in the Rt. Rev. Dr. Devasahayam, the the Son and of the Holy Spirit. The Chennai. The consecration service was former bishop in Madras Diocese, Rev. congregation responded with a loud attended by thousands of the believers G. Paul Dayanandan, Vice President, 'Amen' and sang the doxology. of the Church of South India. The huge Madras Diocese, Rev. Dr. Samuel Then the newly consecrated Bishop was historic Cathedral, which is two Jacob, Secretary, Madras Diocese, and led to his Episcopal chair. The lay hundred years old, witnessed a Rev. S. Immanuel Devakadatcham, officers of the Diocese, representatives consecration service filled with the Presbyter-in-charge of St George's of the laity and representatives of the blessings of the Holy Spirit and Cathedral. Rt. Rev. Rajavelu spoke the Deacons and Presbyters and women enlightened by the Bishops and other word of God. workers promised all due obedience to church leaders. During the installation, Rev. Dr. D. the new Bishop. People from various walks of life, the Rathnakar Sadananda, General Thousands of the believers took part in missionaries, heads of institutions, Secretary of the CSI, read the the Eucharist service with joy and faith. representatives from theological instrument of election and selection. colleges, members of the neighbouring The congregation gave its assent. The Rt. Rev. Jeyaraj George Stephen, M.A. dioceses, and leaders and members of Moderator then led the consecration B.D., aged 60 years, comes to this high other denominations witnessed the and installation of the Bishop-elect. office with the wealth of experience. He consecration service in which the Most There was a solemn examination of the is married to Mrs. N. Yamuna Devi and Reverend Dr. G. Dyvasirvadam, Bishop-elect, followed by the blessed with two daughters: Miss Moderator, CSI, led the Holy congregational hymn inviting the Stepheya Sandhana and Miss Stephena Communion Service assisted by the Rt. presence of the Holy Spirit. The Raajini. Rev. Thomas K. Oommen, Deputy Moderator and the officiating Bishops Hailing from a small village called Moderator CSI, Rev. Dr. D. Rathnakara laid their hands on the head of the Cheyyur near Arakkonam, and with a Sadananda General Secretary CSI, The Bishop-elect and prayed that God simple beginning, the Rev. J. George RT. Rev. J. J. Christdoss, Bishop in ordains and consecrates him Bishop in Stephen was ordained as a Presbyter in Tirunelveli Diocese, the Rt, Rev. Dr. M. God's Church. The Moderator then 1984. He has served the diocese in the Joseph, Bishop in Madurai- Ramnadu presented the newly consecrated Bishop capacity of a Presbyter in various Diocese, The Rt. Rev. Dr. A. Rajavelu, with the Bible and the Pastoral Staff, the Churches, both in urban and rural Bishop in Vellore Diocese and the symbol of the good shepherd, while congregations, diligently and with Moderator's Commissary in Madras Bishop Niranjan adorned him with the humility. Diocese, the Rt. Rev. Ravikumar J. Saffron Stole. The Deputy Moderator Niranjan, Bishop in Karnataka placed the episcopal Ring on his finger,

14 April 2016 Rt. Rev. Jeyaraj George Stephen has been Consecrated as the New Bishop of the Madras Diocese

15 East Kerala Diocese - Evangelists Lenten Retreat

Dornakal Diocese - Evangelists Annual Retreat

16 Dialogue of Faiths - Karnataka Region

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17 NCCI Communications Pre-Assembly

Mandapasalai Pilot Peace Intervention - LCP

18 Mr. Vinod Wesley an alumnus and worked as a lecturer of Theology and Ethics in the Gurukul Lutheran Theological College in Chennai, Currently he is doing higher studies in the United States. He is a member of CSI Madras Diocese.

Changing Climate and Changing Mission: A Dalit Perspective

Introduction prove to the scientific world that the Context defines the mission and the This realisation that subaltern prevailing social injustice further missionaries. When only evangelisation communities are the most victimised exacerbates climate disasters and its is the mission it is the “evangelised” due to climate change has led many to devastating impacts. In other words, if taking gospel to the “non-evangelised”. bring out stories from the margins to the systemic oppressive social structures But, when justice becomes the mission are not challenged then climate justice is the whole paradigm shifts. The justice not possible. Hence, for the Dalits in mission always begins with the groans India climate justice includes primarily (cry) of the oppressed, their envisioning justice and liberation from the caste of a new life, their active participation in system which further exacerbates the resistance and their journey towards climate impacts on them. In this justice liberation. One of the most important mission the Dalit communities have issues threatening human life in the become active agents in the struggle of present day context is climate justice. mitigation, adaptation and providing a Climate justice1 has been the major model for 'subaltern as missionaries' to focus in the climate discourses. It has save the world. shifted the focus to understand climate change not only from the perspective of This paper is an attempt to show that in science and economics but also from the the climate crisis now the Dalit perspective of devastating deaths, loss communities have become the agents of livelihood, induced hunger, increased discerning, designing and developing poverty, pathos and pains of climate the Justice mission save the earth and refugees and the resistance of the the earth communities thus proving that subaltern earth communities to save the changing climate needs changing earth. mission. April 2016 19 Re-Defining Mission : is nothing but carrying the gospel to modernity, like scientism, liberal Key Considerations the non-Christian/non-European humanism and Marxism, this Here I would like to borrow some of world. epistemological shift gives special important aspects of Y.T. Vinayaraj for attention to the so-called re-defining mission in today' context 2. With the emergence and growth of 'other'/'marginal'/'local'/'little'/'mi from his article Redefining Oikumene : A Black/Feminist/Dalit/Tribal/Minjung ssion field' histories/narratives of Subaltern Perspective in his book Re- and other Asian-African- Pacific life worlds. This epistemic shift is Visiting the Other. Some of the Key contextual theologies envisaged a new marked by the emergence of micro- considerations are:2 era in the history of the ecumenical politics of the repressed groups, theological engagements of which allows them in the process of 1. The modern universal 'western challenging the Eurocentric missiology re-locating their subjectivity and mission' was a mission to search for and theology to a 'theology by the social space by deconstructing the 'the missiological other' with the people' for appropriate missiological notion of the other/marginal/low understanding that Christian engagements. subjectivity ascribed to them. Thus, mission as the 'white man' burden to the subalterns discern, design and reach the un-reached/uncivilised/un- 3. In the epoch of post/colonial develop mission strategies from their developed/un-evangelised of the and post/modern there is the lived experiences rather than other' part of the world'. The agenda rejection of the unitary notions of dictated by somebody else.

4. Today the 'Missiological other' has become capable enough to speak for themselves and to de- construct the way they are treated in the meta narratives of the modern mission historiography. Along with t h i s, r e - v i s i t a t i o n o f t h e missiological strategies of the modern ecumenical movement becomes imperative. The challenge here is to admit the active agency of the subaltern communities and accept the epistemological/politics of difference of their life worlds.

5. Hence now an appropriate mission engagement is an invitation for the “dominant” to engage with new imaginations, new relationships, new practices and new dialogues with the subaltern envisioning and praxis.

In challenging the hermeneutics of mission theology, Vinayaraj challenges the problem of fixity of the notion of “Dalitness” or essentialism, which prompts Dalits to take the static or stereo type roles in biblical text. Instead, texts which affirm their agency and their praxis should be given importance. Towards such a mission theology Dalit

20 April 2016 stories, lyrics, songs, dance, festivals, bearing the brunt for climate change they know that the factories in cultural symbols and even their bodies caused by the rich. The issues such as Thiruvallur district are a major cause for constitute their texts.3 the denial of rights to lands and climate change they are left in a pathetic resources, habitat loss which has led to situation to find jobs in them when Dalit Problematisation of the destruction of livelihoods, devaluing agriculture is a failure. This study in Climate Change of cultures and traditional forest-related Thiruvallur district and similar studies The protest of three Dalit women from knowledge, threats to food security, in other places helps in problematising Andhra Pradesh outside the conference h i g h e r i n c i d e n c e o f d i s e a s e, climate change from the lived- area of the UN climate talks in exploitation and corruption in the experiences of Dalit communities. Copenhagen by ceremonially burning government systems are rooted in the their conference badges was hot news in caste. The major issues faced by the Changing Climate and Changing the media in the month of December Dalit community due to climate change Mission: 2009. They felt that their voices had not are food insecurity, bio-fuel which is Methodological Considerations been heard in the international fuelling the food crisis, challenges The subaltern problematisation of conference on climate change. When towards globalisation and industrialisation climate change especially from a Dalit Narsamma Masanagari, Manjula which increases climate crisis and perspective provides the musings for a Tammali and Sammamma Begari Victimisation during disaster and relief subaltern ethical reflection on climate travelled from India to Copenhagen to programmes, etc. change, in this case proving that Climate justice is Dalit justice. This ethical take part in the UN conference on Climate Justice as Social Justice: reflection provides a base for climate change, they wanted answers to An Ethno-methodological study on 4 praxiological mission towards climate some pressing questions: Thiruvallur District justice. This discernment of Climate “We came to find out if there is a real struggle An ethno-methodological study of the justice from a subaltern perspective against climate change, if the conference impact of climate change in Thiruvallur takes a shift to reflect climate change would include small and marginalised district in Tamilnadu shows how a vast from the vantage point of the sufferings people like us, or if it is only for the rich? majority of Dalit population face the and victimisation of the subaltern Climate communities must have a place in impact of climate change in terms of communities and in this case from the such a forum. It is important to bring in the agriculture, destruction of forests, the perspectives of the Dalits. The following voices of the small and the excluded. If you Tsunami and its aftermath, the are some of the methodological really want to understand climate change, degradation of lakes, the impacts of standpoints towards setting a mission then come and talk to people like us,” said rapid industrialisation and the effects of paradigm for climate justice. Narsamma, who has felt the impact of droughts. changing weather patterns on her own a. Dalit Oppositional Gaze: farming community from the village of “We were once salves to caste system, then now to intensive agricultural An alternate Vision Pastapur in Andhra Pradesh. They system and now to climate change also” A subaltern discernment is always based challenged the Copenhaegen meeting was one of the most recurring on the oppositional gaze by the and emphasised that the poor and the statements of the Dalit communities s u b a l t e r n c o m mu n i t i e s. T h i s excluded have had too little say in the regarding climate change in Thiruvallur oppositional gaze challenges the talks and for them there are similarities district. The climate change which dominant imperial and development between this exclusion and the type of affected agriculture, the lakes, the water gaze while affirming the moral agency discrimination they suffer as Dalits in resources, causing natural disasters have of the subaltern communities. In this India. severely affected the Dalit communities case the Dalit oppositional gaze is an 5 Dalits like many subaltern communities living here. The newer adaptive attempt to transform the world and have been kept outside the peripheries of agricultural methods are very costly for protect it from climate impact through discourses of climate change, global the marginal Dalit farmers. The Dalit their lived experiences. warming mitigation, clean development communities who are nature lovers mechanism etc. In the Indian scenario, clearly identify the changes surrounding b. Dalit Struggles : it is clear that the Dalits along with other them due to climate change, but they are Site of God' Political Mission poor traditional and indigenous powerless to express their views. The With this oppositional gaze providing communities are disproportionately most important concern is that thought the envisioning attempt it is then to

April 2016 21 realise that subaltern (Dalit) struggles as presence of Ambedkar People' movement Dalit experiences8. Dalithos he explains, the site of God's politics. Enrique , Dalit Agricultural forum, Dalit unveils Dalit(ele)os, Dalit(myth)os and Dussel in his attempt of deriving a Mannurimai Iyakkam (Dalit land rights Dalit(the)os. He expounds Dalithos as: community ethics from a liberation movement) and Sirappu Porulathara perspective affirms that “poor constitute Mayyam Ethirpu Kuzhu (SEZ protest Dalit(ele)os refers to the teleological the epiphany of God”6. In other words committee) were strongly expressing their dimension of Dalit existence where the ethical praxis that strives to support to the people' struggle in Thiruvallur epistemological primacy is given to dismantle the totality of the system is district. Thus a Christian missiological telos (goal or life). Dalit(ele)os for grounded in the faith in God. Thus, the Dalit engagements and discourses ethical his refers to the purposiveness communities' interventions and resistance deliberation and praxis with its contrapuntal which characterises Dalit view of on climate impacts against climate injustice and juxtaposition efforts with Jesus' movement life. Dalit(myth)os refers to the is the site of God's politics for also needs to be rooted in social theories and aspect of Dalithos where re- transformation in today's climate social movements in the local contexts. mythologisation is employed as a mission. surrogate space for articulation of d. Dalit religiosity and ethical values: Dalit self-understandings and c. Subaltern Social Movements : Sources for liberative mission aspirations of wholeness of all. Partners in Mission Peniel Rufus Rajkumar points out the Dalit(the)os reflects upon the Dalit The very presence of Medha Patkar in importance of heterogeneous aspect of concept of God who is intimately showing her solidarity to the people' Dalit experience in proposing the involved in the material world of struggle in Thervoy forest (Thiruvalluvar concept of Dalithos emerging from a the Dalits.9 district) itself shows the mediations of m e t h o d o l o g i c a l a p p r o a c h o f people' movement in Dalit struggles.7 The 'ethological' relation to the divergent This forms the appropriation for the relating Christian ethical and theological mediation to religious and ethical sources of Dalit way of life. Dalithos has been the characteristic feature of Dalit communities which will provide for appropriate mission with the Dalits.

Mission as Recognising and Valuing Dalit Epistemologies: The climate discourses in India have chiefly focussed on the ecological disasters brought by the British colonial period where nature was looked upon as stock pile of resources for commerce and trade. But the silencing of Dalit wisdom on ecology and climate goes back to the ancient time right from Aryan invasion to the vedic, mythical and even to the postmodern era today.

Father Pallath J. Joseph in his article “The Humanizing potential of Dalit Cultures” points out that the basic personality of Dalit Culture is more imaginative, unitive, cosmic, mythic, intuitive, feminine and passive; whereas, that of the Aryan culture is more rational, dualistic, personal,

22 April 2016 historic, discursive, masculine and Kancha Ilaiah mentions that this This understanding of the adamic- Christ aggressive10. For him three factors have community model and the ethics of care who gets dirty in the soil along with the taken away the Dalit wisdom on is the intrinsic web which surrounds the Dalit communities to sustain this earth ecology and climate understandings: life of the Dalit communities. He says allows us to relate with the Christ who Sanskritisation, religious conversion that every activity especially the gets crucified along with the Dalit and the introduction of market agricultural activity of the Dalits was communities when their livelihoods are economy. Sanskritization has led to based on the ethics of care for their destroyed and who resurrects along hinduisation of the Dalit cultures by village and for the earth. He says that the with the Dalit communities in their imposing brahmanical cultural values. very irrigation process in which the struggle against injustice. This organic Conversion by the missionary semitic Dalits involved in dirtying themselves Christ who lives along with Dalit religions such as Christianity and Islam with the sand was with a teleological communities and their life world groans have completely uprooted themselves vision of the sustainability of their along with them for the liberation of the from their respective religion. community.13 Christianity has always earth and its communities towards a projected itself as the caretaker of the newer heaven and newer earth. Thamburaj Dharmaraj in his research earth especially after the dawn of eco- “Indigenous technology of climate theologies after the late 1960s rejecting In the same line the God-in communion prediction among a Tamil Dalit the importance in other life worlds. It is with the subaltern struggles helps us to community” identifies that the Valluvar time for us to affirm that subaltern discern the liberative manifestation in community is referred extensively in communities who live close with the the life worlds of Dalits, a very similar to ancient Tamil literature as 'masters of earth are the earth communities. the affirmation of Isaiah (6:3) “the astronomical calculations as well as whole world is full of his glory”. The predictions of climate'. Though it has Recognising the Dei and Adamic Othikaadu priest (the village Dalit priest valid literary and historical evidences of Christ in Subaltern Mission in the temple) noted that the leaves in being a literate and scholarly As Peniel Rufus as pointed out that the the peepal tree manifest God' presence. community, it is culturally branded as Dalit(the)os affirms the Dalit concept of The leaves denote God' affirmation of 'untouchable' within the Tamil social God as the one who is intimately the prosperity and affirmation of God' system. Peasant folk still remember a involved in the world of the Dalits and blessing for them. In other words, it cultural ceremony on the first day of the hence for him 'Immanuel' becomes denotes that the Dalit communities Tamil month Chithirai (April) in which more appropriate for a Christian Dalit envision that nature itself becomes an 14 the Valluvar submits the climate report theological endeavour. Such an agent of a liberative praxis for the earth of the forthcoming calendar year. But imminent presence of God affirms that, and its communities. This affirmation today these histories are lost.11 God engages with the struggle of the compels us to affirm the moral agency subaltern communities, which proves of nature as envisioned in Revelation The Church today should recognise and that subaltern struggle is the site of God' (22:2) “and the leaves of the tree are the value these lost and silenced politics. This completely challenges the healing for the healing of the nations”. epistemologies. whole understanding of “God above all” to “God with all”. Such a God' Mission of the Church as Co-existing Mission as Affirming Dalits as the presence in the poor affirms Enrique The village Othikkadu in Thiruvallur Earth Community Dussel's position of God with the poor district not only has a Dalit temple but it In the current climate change and as the site of God' epiphany. Such re- also has a Church next to it. Though the environmental discourses Sallie imagination of God calls for a newer entry of Christianity was to convert the McFague's outstanding work Super, understanding of Christology. It Dalit communities in these villages it Natural Christians with the perspective of challenges our presupposition of a cannot prevent itself to engage with the how we could love nature becomes very colonial, all powerful Christ to that of a realities of the Dalit communities. important. Her deliberation on ethics of Dalit Christ more specifically 'Christ as Christianity which has created an care defines the model for the earth Dalit farmer'. This Christ affirms the impact on the Dalit communities has community and the care to earth to intrinsic adama (soil) relationship of the helped in their social development in sustain and liberate the earth from the adamas (Dalit people) with their many villages in Thiruvallur district. current bondage.12 str uggle, resurgence and their But today climate change and its effects commitment to save the created world. on Dalit communities has really made

April 2016 23 the Church to look at the struggles and are now resurrecting through struggles paper focuses on Dalits in agricultural community who are agricultural labourers or marginal the solutions emerging from the Dalit for their justice. It is now the story of the farmers. Meera Velayudhan, a policy analyst, communities as the “theological text” victims becoming the prophets i.e the gives the following statistics on Dalits, which for their missiological engagement. This missionised becoming the missionaries of shows their subaltern condition. According to her, Dalits in India today number more than 160 has pushed the Churches especially the change in addressing climate crisis. million, and about half of them are women. Church of South India, Chennai Christian theological and ethical Owing to their historical exclusion from the diocese to initiate organic farming engagement should not follow the same ownership of land, assets, mainstream knowledge, and community resources, the vast methods in many villages supporting pattern of hegemonising the dalit majority of Dalits are landless labourers. A vast the Dalit communities in Thiruvallur struggles through biblical principles majority is involved in agriculture as labours. It is reported that 80% of the Dalits live in rural areas, district. The Dalit struggles have created rather it should also engage itself to 86% are landless, 60% are dependent on an inter-religious approach Christian theologise through the dalit religious occasional employment and only 30% are literate. mission to co-exist with the Dalit religion traditions and through co-existing The majority of the Dalits live in extreme poverty and continue to go through severe discrimination. in finding solutions and in standing in within them in their struggle for justice. The human development indicators completely solidarity with the Dalit communities. Dalit religious sources need to be project the pathetic situation of Dalits i.e. such Thus Church in the midst of climate explored which can provide more that 65% of Dalit women suffer from anaemia, 21% of Dalit children under four years of age crisis faced by the Dalit communities sustainable solutions to the problem. suffer from malnutrition and 54% of Dalit witnessing its faith affirms God' The smaller narratives from different children are under nourished. In the agricultural sector more than 70% of Dalits are involved as presence in them and challenging its Dalit communities will give us the labourers, and a very negligible percentage of missiological presupposition of importance in understanding the Dalits are marginal farmers. Almost 57% of the considering the Dalits as the “sinful pluralism of sustainable epistemologies Dalit women are agricultural wage labours who still undergo differential treatment in wage- souls to be converted”. It is a and life forms which will promote bio- earning. The data used here are the findings of m i s s i o l o g i c a l c h a l l e n g e i n diversity challenging the monolithic Meera Velayudhan (Policy Analyst, CESC, deconstructing the notion of the profit oriented market practices causing Ahmedabad) based on national census 2001 in the Paper presented by Meera Velayudhan on “Ending “missiological other” created by our climate crisis today. Dalit communities corruption: Thoughts on Way Forward”, in the dominant paradigm to see the Dalit as the climate missionaries today National Seminar on 'Corruption and its impact 15 on Dalits : An Indian Panorama', NCCI , Kerala , movements as partners in mission. It is defines mission as “from below” and 20th Jan, 2012. in this revisiting, newer missiological also claims the social space for all other 6 Enrique Dussel, Ethics and Community (New praxis emerges. Thus the co-existence subaltern communities in affirming York : Orbis, 1988), 222. 7 http://expressbuzz.com/topic/%E2%80%982g- of affirming solidarity with the dalit their agency and claiming their cash-brews-distilleries%E2%80%99/256853.html communities which initiates the commitment in the saving mission of 8 Peniel Jesudason Rufus Rajkumar, “The Diversity and Dialectics of Dalit Dissent and contextual missiological praxis to earth. As the Dalit women Narasamma Implications for a Dalit Theology of Liberation”, protect the earth and earth communities said in Copenhagen “come to us”, let us in Dalit Theology in the Twenty-First Century: partnering with people' movement join with these missionaries to save the Discordant Voices, Discerning pathways, eds., Sathianathan Clarke and Deenabandhu becomes the missiodei informed by Dalit earth. Manchala, op. cit., 63. voices. 9 Ibid., 64-67. 10 Father Pallath J. Joseph in his article “ The Humanizing potential of Dalit cultures” Conclusion: http://campaigns.ahrchk.net/jjpallath/mainfile.ph Endnotes p/work/40/. Climate crisis for Dalit communities is 1 Climate justice is the term which addresses climate 11 Thamburaj Dharmaraj, 'Indigenous technology of yet another manifestation of caste change as an ethical issue relating social justice and climate prediction among a Tamil Dalit community', system victimising them where their environmental justice. It further examines issues such as http://roundtableindia.co.in/index.php?option=com_c equality, human rights, collective rights and historical bodies are used and abused for the ontent&view=article&id=3928:the-indigenous- responsibility in relation to climate change. Many see technology-of-declaring-climate-change-among-a-tamil- capitalist market needs at the same time recognition of the fact that those least responsible for dalit-community&catid=119:feature&Itemid=132 bearing the brunt of climate change climate change are currently experiencing (and will 12 Sallie McFague, Super, Natural Christians continue to experience) its greatest impact being central (Fortress Press: Minneapolis, 1997), 152. disproportionately. Adaptation forced 13 to climate justice. Kancha Ilaiah, Post-Hindu India (New Delhi: 2 on Dalit communities is like conversion Vinayaraj Y.T., Re-Visiting the Other, (CSS: Sage, 2009), 62. Tiruvalla, 2010) , 55 -67. 14 Peniel Rufus Jesudason, op. cit., 66. of Dalit communities to other religions 3 Vinayaraj Y.T. Re-Imagining Dalit Theology, 15 Y.T. Vinayaraj, Re-Visiting the Other (Tiruvalla: which helps them but casteist (Tiruvalla : CSS, 2004) 60- 61. CSS, 2010), 55-67. 4 tendencies still present in their new A Dalit View on Climate Change , http://writingcaste.wordpress.com/2011/07/23/ religions. Dalit communities who for a-dalit-view-on-climate-change/. centuries have been denied social justice 5 Since Dalit is a heterogeneous category this

24 April 2016 EAST KERALA DIOCESE

Evangelists’ Lenten Retreat

The Department of Mission and Department of Mission and Evangelism of commitment for Gods mission. In this Evangelism CSI Synod and East Kerala CSI Synod were the Resource persons. The training, the participants discussed Diocese jointly organized Lenten Retreat Diocesan officers Rev. R. Justin Mony about the challenges and struggles that for Evangelists' in association with Henry Clergy Secretary, Rev. V. S Francis, the evangelists are facing in their Martyn Institute (HMI), Hyderabad. The Treasurer, Rev. K. D. Sam, Pastoral Board mission and ministry of the local retreat was held at HMI Centre from 8th Secretary and Dr. Elizabeth Ann Daniel of churches. The participants had an March to 11th March 2016. Seventy East Kerala Diocese led worship and opportunity to visit different places in evangelists participated in this training and Bible study sessions. Hyderabad city which helped them to exposure program. The Lenten retreat was refresh and to see different places where inaugurated by The Rt. Rev. Dr. K. G. This retreat had enabled and enriched they have not been before. Daniel, Bishop in East Kerala Diocese. Rt. the evangelists to continue their Rev. Dr. Rueben Mark, Bishop in missional engagements with new Karimnagar, Rev. Dr. Packiam T. Samuel, dimensions and approaches. Moreover Director, Henry Martin Institute, Rev. M. this training and exposure led everyone M. Abraham, Associate Director, HMI, to re-examine their call and Rev. K. D. Sam, Rev. S. Christopher Vijayan, Director, commitment and reiterate their Pastoral Board Secretary,

DORNAKAL DIOCESE Evangelists’ Annual Retreat The Dornakal Diocese organized an Synod was the main speaker in this Rev. A. Dharmaraj Rasalam. Rev. J. annual retreat for the evangelists of the program. The participants had a Immanuel Presbyter in CSI St. Peters diocese at Bishop Selvamony Retreat privilege to visit Vellalanvilai, the birth Church Kanyakumari and in charge of Centre, Kanyakumari, from 28th place of Bishop V.S. Azariah, and Bishop Selvamony Retreat Centre March to 2nd April 2016 with the Megnanapuram where he did his organized the event in a systematic way. blessings of the Rt. Rev. Dr. V. Prasada schooling. These missionaries were This retreat enriched the evangelists to Rao Bishop in Dornakal Diocese. The received by the IMST team under the continue their missional engagements Rev. M. Ananda Rao, Bishops chaplain, leadership of Rev. Kingsly, the General with more dedication in their diocesan coordinated the event with the Secretary of IMST. They also visited mission centers. assistance of Rev. L. Samuel, convener South Kerala Diocese their Partner of the Dornakal Diocesan Mission Diocese and had a one day exposure at Board. Rev. S. Christopher Vijayan Trivandrum which was organized by Rev. M. Ananda Rao, Director, Mission and Evangelism CSI the Bishop in South Kerala Diocese Rt. Bishops Chaplain, Dornakal Diocese. ECOLOGICAL CONCERNS DEPARTMENT

published two books in English and the program to prepare lay and ordained third one will be published in June. If leaders of CSI for environmental you are interested to write an eco- leadership. It is a unique opportunity for sermon in any of the four languages, we educational, spiritual and vocational welcome you to the Earth Bible Sermon growth and skill development. If you are project. We will provide you necessary interested to join any of the fellowships, resource materials. For more details, kindly contact. kindly contact the Director. Prof. Dr. Mathew Koshy Punnackadu, We have a Green fellowship for Clergy Hon. Director, Department of and Teachers. We are planning to start Ecological Concerns, CSI Synod, The Department of Ecological Green Youth Fellowship, Green 5 Whites Road, Royapetta, Chennai- Concerns is planning to publish Earth Medical Fellowship, Green Professional 600014. Email : [email protected] Bible Sermons in Telugu, Kannada, Fellowship. Green Fellowship Program mobile:09847275754 Tamil and Malayalam. We have already is an educational, training and sharing April 2016 25 CSI Synod Dept. of Dalit and Adivasi Concerns

Dalit Christians Stage Dharna and Rally in New Delhi Demanding SC Status

Most Rev Dr Dyvasirvadam, the Dharna and Rally more powerful. Mrs. continues blatantly against the secular Moderator of the Church of South Ramani Dyvasirvadam, the President principle of the Indian Constitution. India (CSI), demanded the Central of the CSI Women's Fellowship and the Government of India to extend the Chairperson of the Commission on A Civil Writ Petition was filed in the Scheduled Caste status for the Dalits of the National Council of Supreme Court of India by challenging Christians and Muslims of Dalit origin, Churches in India, also addressed the the constitutional validity of the Para 3 while he was leading the Rally and gathering at Jantar Mantar. of the said Order and appealing for its Dharna at Jantar Mantar in New Delhi deletion.In relation with the above said along with Rev. Dr. Daniel Rathnakara Earlier, Cardinal Cleemis, the President case. The National Commission for Sadananda, the General Secretary of of the CBCI, Most Rev. P. K. Religious and Linguistic Minorities the Church of South India (CSI), Mrs. Samantaory, Moderator Church of (NCRLM) headed by the retired Chief Ramani Dyvasirvadam, President, CSI North India (CNI), Rt. Rev. P. C. Singh, Justice of India, Ranganath Mishra, Women's Fellowship, and leaders of Deputy Moderator CNI, Mr. Alwan which was appointed by the Union various other Indian Churches. He Masih, the General Secretary of CNI, Government to study the issue, made reminded that the struggle of these Bishop Philipose Mar Chrysostom Mar extensive study and submitted its Dalits in India for equal rights has Thoma Valiya Metropolitan, Bishop Report in May 2007 to the then Prime history of six decades and the oldest Subodh C. Mondal, President North Minister Dr. Manmohan Singh. It was ongoing struggle in the independent West India Council of Churches, placed in the Parliament in December India. Delay in justice is equal to the Bishop Geevarghese Mor Coorlios, 2009, but with no action taken so far. denial of justice. He urged the Chair person SCMI, Rt. Rev. Edwin The National Commission to Review government to file the affidavit in the Jay k u m a r, T E LC, M o s t Rev. the Working of the Constitution Supreme Court supporting the genuine Neethinathan, the Chairman of CBCI (NCRWC) which was appointed by the demand of the Dalit Christians and Office for SC/BC, Mr. A. Dana, BJP (NDA) Government in 2002 also Dalit Muslims. Moderator addressed President, National Council of Dalit suggested that the converts to thousands of participants from across Christians, Fr. A. X. J. Bosco, S.J., Christianity from Scheduled Castes India, who were part of the Dharna and National Advisor, NCDC, Hon. Ali should be protected under the SC/ST Rally jointly organised by the National Anwar Ansari M. P., Hon. J. D. Seelam Prevention of Atrocities Act 1989, since Council of Churches in India (in which M. P. Bishops of various dioceses, they are also subjected to crimes and the Church of South India is the biggest Priests, Nuns, Pastors, Maulanas, atrocities as their exact Hindu member church), Catholic Bishops Christian and Muslim leaders and counterparts. After all these, various Conference of India CBCI), and the Political leaders from all over India central governments in India continue National Council of Dalit Christians spoke in the Public Meeting demanding the discrimination against the (NCDC) on March 10th 2016. justice from the government. Christians and Muslims of the Dalit Hundreds of members of the Church of origin. The Leaders of the churches Dalit Christians and Dalit Muslims are attended in the rally submitted a South India from different Dioceses denied the Scheduled Caste (SC) Rights took part in the Dharna and Rally. m e m o r a n d u m t o t h e c e n t r a l for the past 65 years, ever since the government for repealing of the Rev. Dr. Daniel Rathnakara Sadananda Constitution Scheduled Caste Order infamous Presidential Order in 1950. also voiced the demand that the (SC) 1950 which conferred the right to reservation should be given to the only Dalits belonging to Hinduism, thus Christians and Muslims of Dalit origin discriminating other Dalits solely on the Rev. Sunil Raj Philip, and it is right to do so, because people basis of religion, was enacted. The Director, Dalit and Adivasi cannot be divided on the basis of Government of India failed to amend Concerns Department religion. Rev. Dr. Sadananda played the this Order to extend the right to Dalit vital role in the success of the Rally and Christians and Dalit Muslims even after Dharna by encouraging the dioceses of it did so for Dalit Sikhs and Dalit (See Photos on the Cover Page) CSI to send the delegates to make this Buddhists. This discrimination

26 April 2016 CSI - SEVA

Dialogue of Faiths - Karnataka Region

CSI Girl Child Campaign organizes a listened to clergy of respective faiths member shared their experiences. It series of Dialogues to learn from who elucidated on many sections in was evident that it was an eye opener for different faith traditions on what their their respective scriptures that can be many of them and served as a starting respective Scriptures say about assuring used to assure the future of the girl child. point for their involvement in the cause the future of the girl child. It is hoped After each presentation the delegates of assuring the future of the girl child that this will help in understanding each interacted with the clergy. both by themselves and in association other's faith resources and in working with their Christian friends and peers in together in the community. The program was held on 19th March different faith traditions. 2016. The Rev. Solomon Paul, Director, In this context 10 young people (both CSI Synod Youth Department gave male and female) from Karnataka orientation to the youth delegates Central Diocese were invited to facilitated the day-long program. D.Solomon Raja participate in the dialogue. They visited Rev. Reuben Manohar, Presbyter, Co-ordinator three places of religious worship - a Karnataka Central Diocese made a CSI Girl Child Campaign Gurudwara, a Mosque and the presentation on Christian perspective. CSI-SEVA Ramakrishna Math in Bangalore. They At the end of the program, each youth

CSI SYNOD YOUTH DEPARTMENT

Short Film Festival

The Church of South India youth words of encouragement. The India holds through its young people department organised a short film commended them for their creativity even in the field of media and contest and festival for all the dioceses and said that they should become an communication. Beautiful mementos of CSI. The short films were based on integral part of the church and serve the and cash prizes for the three best films the theme “Youth against Addiction community and the nation with greater were awarded. Special category of the and Abuse” (YaaA). The primary commitment. best director, best actor, and best objective of this campaign is to cinematographer was also awarded conscientize the youngsters about the The youth department received 25 short special trophies. These films which are menace of addiction and abuse in films from various dioceses out of great resource and treasure will be society today. In this regard the which 12 best short films were screened posted online for public viewing and campaign through this short film during this festival. The youngsters also will be used in various youth festival and contest took up the task of through their creativity and passion for gatherings and Education Institutions sensitising the community through the short film making filmed and portrayed of CSI to spread awareness on Youth power of media and communication. this issue from various perspectives. against Addiction and Abuse campaign. Acute professionalism and dynamic The first lady of Church of South India creative energy was reflected through Rev. Dr. Ramani Dyvasirvadam, these short films. These short films President of Women's Fellowship, the were judged by eminent people in the Rev. J. Solomon Paul, Chairperson of the Youth Department industry of media and communication Rt. Rev. Timothy Ravinder and the who remarked that the quality of these Director, General Secretary of CSI, Rev. Dr. D.R. films is no less professional in nature. Department of Youth, Sadananda graced this occasion to CSI Synod distribute trophies and also greeted the This festival was also a platform to participants through their inspiring recognise the various talents and resources that the Church of South April 2016 27 ECUMENICAL PROGRAMME NCCI Communications Pre-assembly Held at CSI Synod Centre The Church of South India (CSI) hosted Dalit & Adivasi concern, CSI Synod), Samuel (Gurukul Lutheran Theological the Communications pre-assembly of the Rev. Solomon Paul (Director, Youth College, Chennai), “Communication National Council of Churches in India Department, CSI Synod), Rev. Dr. towards Life, Enablement and Growth” (NCCI) entitled “Towards Just and Mohan Larbeer (Secretary, BTESSC), and “Communication for Peace”: Rev. Dr. Inclusive Communities: Communication and Rev. Dr. Roger Gaikwad (General Samuel W. Meshack (President, World for Life, Enablement and Growth”, Secretary, NCCI) spoke in the inaugural Association for Christian Communication organized by NCCI's Commission on meeting. The keynote address was – WACC; Chairperson, NCCI Program Communications and Relations, in delivered by Rev. A. Suresh Kumar, the Commission on Communications and partnership with Church of South Secretary of the CSI Trichy- Tanjore Relations), “Addressing discrimination: India(CSI) Synod and Board of Diocese. Tracing the development of specific issues about gender, caste, Theological Education of Senate of communications to illustrate the indigenous people, dispossessed, Serampore College(BTESSC), which context we are in and to which we need minorities”: Prof. Lanusenla Longkumer was held in CSI Synod, Chennai from t o b e r e l eva n t t o, h e s p o k e (Leonard Theological College, Jabalpur) April 8 to April 10, 2016. comprehensively about the range of and “The Church's response, initiatives There were 46 registered participants at communication issues that the and challenges”: Rev. Dr. Joel Patrick this program representing many of Churches must address. (Auxiliar y Secretar y, Jabalpur NCCI member Churches and The next two sessions “Prophetic role Auxiliary of the Bible Society of India). Organizations: Church of South India, o f t h e C o m m u n i c a t o r ” a n d There were group discussions from Church of North India, Board of “Affirmative action” were taken by Rev. which serious concerns and fruitful Theological Education of Senate of Dr. Roger Gaikwad. The session were suggestions came up. Serampore College. Marthoma Church, taken by the following eminent persons: Statement Committee- Ms. Sushma The Bible Society of India, The “Networking: Church with People of Ramswami and Rev. Abraham Salvation Army, Lott Carey Baptist other faiths”: Mr. Kasta Dip (Director, Varghese -presented the Statement draft Mission, India Peace Centre, India India Peace Centre), “Pathways to to the participants, which was followed Evangelical Lutheran Church, Digital Frontiers for Just and Inclusive b y d i s c u s s i o n s, c h a n ge s a n d Samavesam of Telugu Baptist Communities”: Rev. Sandeep Theophil finalization. The program closed with Churches, Tamil Nadu Christian (Director, Balmatta Institute of closing comments, vote of thanks and Council, Hindustani Covenant Church, Language and Vocational studies; closing prayer by Rev. Dr. Samuel Christian Literature Society, Inter- Principal, Karnataka Institute of Meshack. As noted from Rev. Dr. Church Service Association, Student Commerce; PRO, Karnataka Christian Samuel Meshack's vote of thanks, the Christian Movement of India, Gossner Educational Society), “Networking: program team puts on record its sincere Evangelical Lutheran Church, Andhra Between Churches/denominations” thanks to CSI Synod (Honorable Pradesh Council of Churches, was by Rev. Juliet Prince (Presbyter, CSI Moderator of CSI, The Most Rev. Dr. Chattisgarh Council of Churches, Arcot Madras Diocese), “Networking: G. Dyvasirvadam; the Deputy Lutheran Church, National Missionary Church and Secular Media”: Prof. Dr. I. Moderator, Rt. Rev. Thomas K. Society of India, Kerala Council of Arul Aram (Associate Professor, Oommen, , General Secretary of CSI, Churches, and NCCI – Urban Rural Department of Chemistry, Anna Rev. Dr. Ratnakara Sadananda; Adv. C. Mission. University), “Communication for Robert Bruce; and Director of Adv. C. Robert Bruce (Hon. Treasurer, Development”: Prof. Dr. P. V. departments of Communication, Dalits CSI), inaugurated the program by Sangeetha (HOD, PG Department of and Adivasis Concerns, Rev. Sunil Raj lighting the lamp and gave the inaugural Communication, Madras Christian Philip) for their kind and generous address. Rev. Sunil Raj Philip (Director, College, Chennai), “ICT Perspectives – support by partnering and hosting the Departments of Communication and Available tools and changing paradigms Pre- Assembly. of efficiency”: Prof. Thomas Manoj

28 April 2016 Puzzles & Quizzicals Edutainment Mr. S. John Barathi Crossword Puzzle: 171 Numbers 6 - 10 GNB

1 3 Clues Across: No 171 Clues Down: No 171 2 8 1 May the Lord ______(5+3) 1 ….name as a ______(8) 4 6 17 2 give them to the ______(8) 3 twelve ____ (7) 4 One of the tribes ? (8) jumbled 4 Son of Zaur ? (8) 5 11 15 13 5 dedication of the _____(5) 6 ….made of ______(8) 7 7 remained in ____(4) 7 ..touched a ____(6) 8 as _____as (4) 9 in the ___(4) 10 bitter _____(5) 11 sixty _____(4) 9 10 12 ____his duties (7) 13 and his ____(4) 14 Do not _____(5) 15 that they _____(3) 12 16 of ___was in command (5) 17 one year old ____(4) 14 You can send answers by 16 Rush in your answers Email before 25th Apr. 2016

Answers for Puzzle 170 Numbers 1 - 5 GNB

1U Z Z I E 8L A M P 11S Answers Across : No 170 Answers Down : No 170 1 Uzziel 3: 20 2N E X T 3F I F Y 9T T 1 Under 2: 17 2 Next 4: 11 3 First born 3: 12 5D 4R E C I T I N O A 3 Fifty 4: 23 4 Required 4: 26 E Q 12B O R N 6L H N 5 Direction 4: 33 6 Leather 4: 12 10R E G I S T E R E D 7 First day 1: 18 7 Flour 5: 15 8 Lamps 4: 9 9 To help you 1: 4 7F I 15R S T D A Y L A 10 Registered 1: 47 11 Standard 3: 47 L U O B 17T T 13C P R 12 Born 3: 13 13 Clan 1: 46 O R 14S U O T H L Y D 14 South 3: 29 15 Ropes 3: 37 U E P R E E A O 16 Inner 3: 25 jumbled (EINNR) 17 Tent 2: 17 R D 16 E I N N R N U

Congradulations - February 169 Congradulations - March 170 1. C. K. Selavarani Thangadurai, 22 12. Mrs. Smith Thomas, 1 Rev. B. Dayanandam, Vijayavada 20 2. Ruby Lourdhuraj, Tutikurin 23 Thuthukudi 23 2 Ruby Lourdhuraj, Tutikurin 20 3. Mrs. Krupamma Rajkumar, 23 13. Mr. D. Hillel Johnson, 23 3 Rev. KirubaRobinson Kayalpatnam 20 4. Miss. Sneha Achchu Vargheese 23 14. Dr. Evangelin Jones 23 4 Mrs. Anbu Hepziba Jesudasan 20 5. Miss. Eunice Adina, Hubli 21 15. Mrs. Beulah Hinabindu 23 5 Rev. A. Olimpa, Pannavillai 20 6. Mrs. Anbu Hepziba Jesudasan, 23 16. Mrs. Mercy Victoria 23 6 Shanthi Asir, Kovilpatti 20 7. Rev. A. Olimpa, Pannavillai 23 17. Shanthi Asir, Kovilpatti 23 7 G.Paulraj, Tirunelveli. 19 8. Rev. B. Dayanandam, Vijayavada 22 18. Dr. Samuel Rajendram 8 Mrs. Evangelin Lionel, Thirunelveli 19 9. Mrs. Maragatham, Chennai 22 Maiza, Kammam 19 10. Rev. D. Anburaj, Kalinjoor 23 11. Mrs. Evangelin Lionel, 23

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April 2016 29 Department of Communication Mr. S. John Barathi Church Music - Keyboard Lesson 100 It is known by your letters, and in-person sharing of your keen interest in this page of Music which started as “Key Board Lessons” in 2007, this effort has grown to be a place where you can look for “so far un notated music” of our beautiful Songs of South India, to be useful for the whole world of Music learners and believers. Now we have humbly reached our 100th Song which is the Brain Child and a wonderful Creation of our Beloved Moderator, who sang this Bhajan, to the author at his annex at Bishop Azariah school compound in Vijayawada in 2005. Bhajan is sung line by line by a leader, which is repeated by the devotees. Do write to if you will need an English singable version.

CSI - SEVA

CSI-SEVA - Mandapasalai Pilot Peace Intervention - LCP Introductory Meet with the Community Introductory meet for the Mandapasali from Madurai Ramnada Diocese.The This introductory meet will be followed Pilot Peace intervention was organized Participants were guided through up with LCP orientation to 30 people on 5/4/2015 at CSI Narthampatti small activities on self-reflection of from 60 congregations in nine Church, Madurai-Ramnad Diocese, peace and tension in their local Pastorates around Mandapasalai. The with men and women, both young and context. Participants opened up on Bishop Rt. Rev. Dr. M. Joseph will old from the local community. h ow t h e y we r e s u b j e c t e d t o inaugurate this two-day LCP discrimination and rights violation orientation on 30th and 31st May 2016. The Meet was facilitated by Mr Prem and how they were able to overcome Madhuker and Mr Prince David, from these impediments through collective CSI-SEVA,Rev. Jeyasingh Prince engagements, they also proposed ideas Prem Madhuker, (Director Social Concerns) Rev. Stalin to enable peaceful inhabitation of all Coordinator-SEVA Prabhakar and Rev. Jeya Thilak Prathaban the communities. 30 April 2016 31 Date of Publication: 28th of Every month CSI Life Monthly English News Magazine Posted at Egmore RMS1/Pathrika Channel Registered with Registrar of Newspaper of India No. TNENG/2001/7245 Postal Registration No: TN/CH/(C)/267/15-17 Licence to Post: WPP No: TN/PMG(CCR)WPP-452/2015-2017 Dalit Christians & Dalit Muslims Demand Scheduled Caste Rights

Edited & Published by Rev. Dr. D.R. Sadananda, General Secretary, Church of South India Synod from CSI Centre, No.5, Whites Road. Chennai - 600 014. Ph: 2852 1566 / 4166 Printed by: N. Raja Singh at Mighty Rock Printers, 52, Nair Varadha Pillai Street. Royapettah, Chennai - 600 014. Mob: 99622 02158, Phone: 2860 2158 32