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A COMPARATIVE STUDY of the CHRISTIAN MISSION in JAMAICA and KARNATAKA by HANOCH MARMADUKE Submitted in Accordance with the Requi

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A COMPARATIVE STUDY OF THE CHRISTIAN MISSION IN JAMAICA AND KARNATAKA By HANOCH MARMADUKE Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY In the subject MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA PROMOTER: DR NICO J. SMITH SEPTEMBER 1999 11 Dedicated to Dr and Mrs S J Samartha the light in my life and Margie, Deepak and lndu fellow pilgrims in my life and mission 111 DECLARATION I declare that "A COMPARATIVE STUDY OF THE CHRISTIAN MISSION IN JAMAICA AND KARNATAKA" is my own work and that all the sources I have used or quoted have been indicated and acknowledged by complete references. September 1999 266.0097292 DUKE llllllllllH/11 0001760695 lV TABLE OF CONTENTS Page The prolegomenon . x Abbreviations and definitions . xin Glossary . xv Summary ........................................................ xvn CHAPTER 1 JAMAICA: AN OVERVIEW Part I Jamaica : In historical perspective 1.1 Jamaica, the land we love . 1 1.2 Jamaica in the Caribbean context . 2 1.3 A political profile of Jamaica . 5 1.4 The Jamaican economy . 6 1.5 Education in Jamaica . 9 Part II Evaluation of Jamaican society 1.6 The historical heritage . 11 1.7 The historical heartache - The Columbus Syndrome . 13 1.8 The Maroons and Buccaneers . 18 1.9 The legacy of slavery . 20 1.10 Jamaican cultural traits . 29 1.11 Religion in Jamaica . 32 1.11.1 The Arawakan influence .................................... 33 1.11.2 The African influence . 34 1.11.3 The Christian influence . 34 1.11.4 The Asian influence . 39 1.11.5 Neo-religious influence . 40 v Part ill Concluding comments 1.12 Perspectives and perceptions . 41 1.12.1 The family structure . 41 1.12.2 Religious fiasco . 46 1.12.3 Acknowledging Christ in the Caribbean . 49 CHAPTER 2 KARNATAKA: AN OVERVIEW Part I Karnataka in the world setting 2.1 Karnataka, the land so beautiful . 57 2.2 Geography and topography ..................................... 57 2.3 Karnataka's historical and commercial links with the Western world . 60 2.4 The antiquity of Tulunadu . 63 Part II Society and social structures of Karnataka 2.5 The social set-up . 65 2.6 The Kannada language . 68 2.7 Religious pluralism: ancient religions . 70 2.7.1 Buddhism . 70 2.7.2 Jainism ................................................. 72 2.7.3 Hinduism ............................................... 74 2.7.3.1 Advaita philosophy . 7 5 2.7.3.2 Visista Advaita philosophy . 76 2.7.3.3 Dvaita Vedanta philosophy . 77 2.8 Modern religious movements: Bhakti tradition . 79 2.9 Reformed religion: The Veerasaivism . 81 2.10 The ancient religious practice: Spirit worship . 85 2.11 The influence of foreign religions: The Islamic faith . 87 2.12 The Christian heritage . 88 2.13 The antiquity of Early Christianity in India . 93 2.13 .1 The St Thomas tradition . 94 2.13.2 The authenticity ofMylapore mythology and mystery . 95 Vl 2.14 The port town ofMalpe ....................................... 96 2.14.1 Nayar communities . 97 2.14.2 Gondaphores correlations . 98 2.14.3 The Brahaminic connections 100 2.14.4 The hypothesis of twin brothers 102 2.14.5 The Kallianpur tradition 103 2.14.6 The Mangalore legacy 104 Part ill Concluding comments: The concealed Christ in Kamataka . 106 CHAPTER 3 The evolution of mission modules in Jamaica and Karnataka Part I Mission modules in Jamaica 3.1 The Catholic movement in Jamaica 114 3.2 Africanism in the Caribbean . 118 3.2.1 The Convince and Kumina . 124 3.2.2 The Pukaminias . 126 3.2.3 The Revivalists 127 3.2.4 The Rastafarians 129 3.2.5 The Ethiopian Orthodox Church 134 3.3 The Protestant Module . 135 3.3.1 The Anglicans . 135 3.3.2 The Moravians 138 3.3.3 The Methodists 140 3.3.4 The African Episcopal Methodists 141 3.3.5 The Baptists 141 3.3.6 The Quakers 144 3.3.7 The Salvatian Army 145 3.3.8 The Churches of the Reformed traditions 145 3.3.9 The Presbyterians 146 3.3.10 The Congregationalists 147 3.3.11 The Disciples of Christ 148 Vll 3.4 The Neo-Religious Movements . 149 3.4.1 The Sabbatarians . 149 3.4.2 The Pentecostals 150 3.5 Peoples of other faiths . 151 3.5.1 The Jewish faith . 151 3.5.2 The East Indian influences . 15 3 3.5.2.1 The Hindu Faith . 15 5 3.5.2.2 The Islamic Faith 157 3.5.2.3 The Chinese 158 Part II Mission modules in Karnataka 3.6 Christianity in the medieval period 159 3.7 Christianity during the colonial period 161 3.7.1 The Roman Catholics 161 3.7.1.1 Mission in Kanara 163 3.7.1.2 Mission in Bijapur 165 3.7.1.3 Mission in Bellary 165 3.7.1.4 Mission in Mysore 166 3.7.2 The French foreign mission 167 3.7.3 The Protestant missions 172 3.7.3.1 The Danish Royal mission 173 3.7.3.2 The Anglican mission 173 3.7.3.3 The London Missionary Society . 175 3.7.3.4 The Basel Missionary Society (BMS) ...................... 177 3.7.3.4.1 BMS Mission in South Kanara . 178 3.7.3.4.2 BMS Mission in North Karnataka . 179 3.7.3.5 The Wesleyan Methodist Missionary Society (WMMS) . 181 3.7.3.6 The American Methodist Episcopal Church (AMEC) . 182 3.7.3.7 The Baptists 186 3.7.3.8 The Brethren Assemblies 186 3.7.3.9 The Pentecostal Assemblies 187 Vlll 3.7.3.10 The Evangelical Church in India 188 3.7.3.11 The Seventh Day Adventist Churches 188 3.7.3.12 The Jehovah's Witnesses 189 3. 7. 3. 13 The Churches in Diaspora . 189 3.7.3.13.l The Tamil Church ................................. 189 3. 7. 3 .13 .2 The Churches from Kerala ........................... 190 3.8 From Missions to the Church in Modem India ..................... 191 3. 8. 1 The Church of South India . 191 3.8.2 Other Churches which integrated with the CSI 193 3.8.2.1 The church of Scotland 193 3.8.2.2 The India Gospel League 193 3.8.2.3 The South India Telugu Mission 194 3.9 Part ill Concluding Reflections 3.9.l Jamaica 194 3.9.2 Kamataka 209 CHAPTER4 A PARADOX IN MISSION: A PARADIGM SHIFT ORA PARAGON TWIST? Part I Transforming mission 4. 1 The changing climate in mission . 220 4.2 The transforming mission paradigm and perspective . 224 Part II Mission in transition in Jamaica and Karnataka 4.3 The Church at the crossroads 227 4.3.1 The internal crisis 227 4.3.2 The national crisis and socio-political challenges . 229 4.3.2.1 The Church in the pre-independence era .................... 230 4.3.2.2 The Church at the time of independence 232 4.3.2.3 The post-independence years . 234 4.3.2.4 The aftermath of the Gandhi-Garvey era . 23 5 lX 4.3.2.5 The Church amidst communal-secular tensions 240 4.4 The international crisis . 242 4. 5 Modules in mission - modality and sodality: its suitability . 24 7 4.5.1 Modalities: its vulnerability . 250 A case study: Mission through education . 252 4.5.2 Sodalities: its viability . 259 A case study: The Bible Society . 261 4.5.3 The vitality of electronic technocality . 265 A case study: Mega mass communication media 266 4.6 The cultural shock 268 4.6.1 Inculturation 268 4.6.2 The dilemma of the Church - being universal and local 274 4.7 The caste-class conflicts 277 4.8 The crucial issues in Missiology 280 4.9 The debriefings in mission structure . 291 Part ill The transfigurating mission 4.10 Dichotomy in mission theology .................................. 293 4.11 The transparency in mission: transforming mission, transferring vision or transgressing the commission? ................................ 298 CHAPTERS TWO DIFFERENT WORLDS HEARING THE SAME GOSPEL 5.1 The Churches in Jamaica and Kamataka: rooted in the soil or potted plants? . 318 5.2 Statistically speaking ........................................... 320 5.3 Unity in mission ............................................... 324 5.4 Mission in dialogue ........................................... 326 5.5 Concluding Comments ........................................ 327 BIBLIOGRAPHY ................................................ 328 x THE PROLl~GOMENON God moves in mysterious ways and also in missiological ways! How my life moved with these two wheels is beyond my comprehension! The quest for this study began in Mangalore when I used to play the "church game" as a child. In the game I was a Desi (Indian).
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  • Dāsa Sāhitya: Some Notes on Early Publications, Commentaries and Concerns1 Abstract: Dāsa Sāhitya Is a Literary Genre In

    Dāsa Sāhitya: Some Notes on Early Publications, Commentaries and Concerns1 Abstract: Dāsa Sāhitya Is a Literary Genre In

    Dāsa Sāhitya: Some Notes on Early Publications, Commentaries and Concerns1 Abstract: Dāsa Sāhitya is a literary genre in Kannada, beginning to be seen from the late- fifteenth century. Making its mark both in literature and in Indian classical music, Dāsa Sāhitya attracted the attention of missionaries and other colonial functionaries and was one of the first genres to be edited and published in Kannada in the mid-nineteenth century. Very soon, the native editors and publishers started working on the genre. Usually classified under Bhakti literature as part of modern Kannada literature, Dāsa Sāhitya got published by individuals of varying interests. This essay makes a survey of some of the early publications of the genre and attempts to segregate varying concerns and interests within what may be broadly and sometimes, urgently termed as either ‘colonial’ or ‘nationalist’, even as it makes certain interesting observations on the changing phase of the literary culture: from manuscript to print. Key Words: Dāsa Sāhitya, Dāsa, Pada, Kannada, literature, print Dāsa Sāhitya in Kannada seems to be a post late-fifteenth century phenomenon. It is largely perceived as Vaiṣṇava and Mādhva literature, eulogizing Puraṇic gods in the Vaiṣṇava pantheon and is considered part of Bhakti literature in Kannada. Travelling singers of medieval India who had a presence from Rajasthan in the north to north Karnataka in the south; Iyal and Isai traditions of Tamil and the Vārakarī tradition of Maharashtra seem to have had the foundational impacts on the Dāsa Sāhitya tradition apart from its own indigenous Kannada roots. Purandaradāsa, Kanakadāsa, Vijayadāsa, and Jagannathadāsa have been 1 I remain thankful for the comments and feedback during the presentation of this paper at the Conference, “Translating Oral/folk texts from Indian Languages into English” held in EFLU, Hyderabad, in March 2014.