Dalit Theology and Dalit ChristologyIntroduction Dalit theology is the most creative, relevant, contextual and emancipatory theology in the postmodern theological scenario. Basically, Dalit theology is an identity theology which incorporates Dalit story and Dalit struggles as important theological categories. In fact, Dalit theology is deeply characterized by Dalit pathos and suffering. Therefore the ultimate aim of the Dalit theology is the realization of Dalit liberation from all dehumanizing oppressive structures. Dalit Christology ideates the liberating experience through the person and work of Jesus Christ. This research paper is an attempt to elucidate Dalit theology and Dalit Christology. Dalit Theology Etymology of the term Dalit At the outset, it is appropriate to explain the term „Dalit‟. The term Dalit has its root in three oldest languages of the world, namely Hebrew, Sanskrit and Akkadian.1 The Marathi word ‘Dalit‟ is derived from the Sanskrit word dal, means „broken‟ and „down-trodden‟. In the words of A.P. Nirmal, who pioneered Dalit Theology in India,” the Dalits are 1) the broken, the torn, the rent, the burst, the split; 2) the opened, the expanded; 3) the bisected; 4) the driven asunder, the dispelled, the scattered; 5) the downtrodden, the crushed, the destroyed; and 6) the manifested, the displayed.”2 So the term Dalit has been used to identify those communities which have been economically, socially and politically oppressed for centuries by the hegemony of Brahmincal Hindu social order, that is, the caste system. Therefore the term Dalit refers both to people who are oppressed and dehumanized and the status of their dehumanization.3 It was Mahatma Jyotirao Phule, a 19th century Marathi reformer who used the term Dalits to describe the conditions of outcastes and untouchables. However the term Dalit gained wider currency through the writings of B.R. Ambedkar and the functioning of Dalit panther Movement.4 Previously „Dalits‟ were branded as avarnas, Panchamas (fifth caste), chandlas (doomed people), Untouchables, Depressed class and so on by varnashrama dharma (the four fold caste division), high caste Hindus and the British Government respectively. However the term Dalit is a self construed term by the Dalit community, they have chuck out all the titles given by „others‟ because of the incapability of those title to express the authentic identity of Dalits. The term Dalit is not a caste-category, rather a category through which Dalits rejects 1 2 James Massey, Towards Dalit Hermeneutics, (Delhi: ISPCK, 1994), 1-5. Arvind P. Nirmal, Heuristic Explorations, (Madras: CLS, 1990), 139. 3 M.E. Prabhakar, “The Search for a Dalit Theology”,Arvind P. Nirmal, ed., A Reader in Dalit Theology ( Chennai: Gurukul Lutheran Theological College and Research Institute, 1991), 41-43. 4 James Massey, Towards Dalit Hermeneutics, (Delhi: ISPCK, 1994), 29-31. upper caste Christians and distinctions among themselves on the basis of language and region. Prabhakar. it is because of Indian Christian theology‟s obsession with the Brahmanic tradition made by the „minority elite class‟ and the undermining of Dalit converts who constitutes the „majority‟ of the Indian church. Why Dalit Theology? (Rationale for Dalit Theology) According to the first generation Dalit theologians there are various reasons for the origin of Dalit theology.. Nirmal‟s address was a clarion call to the Dalits. It has been uniformly acknowledged by the pioneers of Dalit Theology. “The Twice-alienated Culture of Dalit Christians” (1982). 90-91. 1991).2010). 10 M. J. Azariah.7 The pioneers of Dalit theology are A. 25. Though Nirmal didn‟t use the term Dalit in his address. (Madras: CLS. Nirmal. Nirmal ( Chennai: Gurukul Lutheran Theological College and Research Institute. it is a category by which Dalits visualizes transformed social status and social space.6 A. 5 6 Y. preferential option for poor and marginalizes as a rationale for Dalit theology. p 45. Dalit theology is an attempt of the majority of the Indian Christians to strive for an authentic expression of their struggles. Nirmal ( Chennai: Gurukul Lutheran Theological College and Research Institute. James Massey. Bangalore. Nirmal‟s lecture entitled „Towards a Shudra Theology‟ to the Carey Society of the United Theological College. M. “The Search for a Dalit Theology”. “The Search for a Dalit Theology”. (Tiruvalla:CSS.J. Christian Dalits suffer a four-fold alienations. Sathianathan Clarke. Moreover. F. Azariah highlights the Gospel imperative of taking the side of oppressed. 8 A.P. Balasundaram. ed.P Nirmal. Re-imagining Dalit Theology: Post modern readings. in A Reader in Dalit Theology edited by Arvind P. 141-142. Discerning Pathways (New Delhi: Oxford. Devasahayam. in A Reader in Dalit Theology edited by Arvind P. Abraham Ayrookuzhiyil.C.5 Origin of Dalit Theology Dalit theology emerged as a theological strand in the early 1980s. in April 1981. 1991). subjugation and marginalization. Heuristic Exploration. . Prabhakar.P. Doing Theology in Indian Today. Sathianathan Clarke. For A.E. 2010). non-Christian Dalits.8. “Dalit Theology: An Introductory and Interpretive Theological Exposition”.11Therefore. and their aspirations for emancipation. V. 9 M. Azariah. E. and Philip Vinod Peacock.T. Wilson. Moreover it marked a clear shift in the direction of Indian Christian theology in the line of Dalit theology. from state government. Nirmal. 19.9 Moreover the passivity and the uninvolvement of the Indian church towards the Dalit condition of dehumanization.the notions of caste and its subjectivity. p 43. to shun theological passivity and to reformulate authentic theological reflection through Dalit category. Vinaya Raj. P. The watershed event related to the origin of Dalit theology was the Arvind P. Dalit Theology in the Twenty-first Century: Discordant voices. 7 In his article entitled. it provided a strong foundation for the Dalit Theology.E. 1990). 10 M. identity. that Christian Dalit theology emerged due to the insensitivity of the Indian Church and the traditional Indian Christian theology toward Dalit concerns. According to M. Prabhakar.E. Kothapalli Wilson is the first theologian who used the term „Dalit‟ as a theological category. are the main reasons for the emergence of Dalit theology. Deenabandhu Manchala. 11 M. Nirmal. Prabhakar. M. K. Webster and so on have laboured hard for the emergence of Dalit theology. 12 Arvind P. their stories and songs of sufferings and triumphs. Dalit theology is the theological reflection on Dalit experiences. Prabhakar. ed.P reader P. in A Reader in Dalit Theology edited by Arvind P. but also a political theology geared to social action in order to transform unjust. Examples are Dalit theology. Dalit theology highlights the distinctive identity of Dalit people. Nirmal. 16 Dalit theology as a „counter theology‟ challenges traditional Indian Christian theology and marks a radical paradigm shift from the traditional Indian Christian theology which has an inclination towards Brahmanic tradition which resulted in maintain the status quo of caste system in the Indian society. as an identity theology. “The Search for a Dalit Theology”. Dalit theology emerged as a counter.” Dalit theology is a particular people‟s theology i. 1991). “it is a new theology because it is from below and uses Dalit peoples languages and expressions. Nirmal ( Chennai: Gurukul Lutheran Theological College and Research Institute. Nirmal ( Chennai: Gurukul Lutheran Theological College and Research Institute.58-59 Doin Theology from a Dalit-Nirmalreader rperspective 142-143 17 M. 53-59. African theology. 16 Towarda A Christian Dalit Theology. which offers a pragmatic approach for doing theology in Indian scenario by empowering the Dalits in their struggle for liberation from human indignity.e. Nirmal ( Chennai: Gurukul Lutheran Theological College and Research Institute. A Reader in Dalit Theology (Madras: Gurukul.. E. folk lore and myths and so on to interpret their history and culture and to articulate a faith to live by and to act on". Dalit theology challenges the encroaching influence of the dominant theology through methodological excluvism. by the Dalits and for the Dalits”. 48. NIRMAL. More over as a counter theology. Black theology. A. 1991). in A Reader in Dalit Theology edited by Arvind P. “Towards a Christian Dalit Theology”.12 All people‟s theologies are really theologies of identity seeking to express the distinctive identities of particular people who are denied their distinctive character. therefore a theology of the Dalits. 47.E. Dalit sufferings. As an identity theology. two important tags associated with Dalit theology is the tag of „identity theology‟ and „counter theology‟. A . Prabhakar.13 According to M. In short. In the words of M. that of the Dalits. Prabhakar.Dalit theology: A Description Dalit theologians explicate Dalit theology in different ways. in A Reader in Dalit Theology edited by Arvind P.143. 14 M.theological movement. 1991). Prabhakar.14 More over in his opinion. 13 ARVIND P. and from the world of „abstract philosophies‟ to „concrete life situations‟. Dalit history. Nirmal advocates for a methodological exclusivism for maintaining the distinctive identity of Dalit theology. popular wisdom including their values. However. proverbs.” in ARVIND P.17 As a counter theological enterprise. E. “Dalit theology is not only a prophetic theology calling for identification with the oppression of Dalits and their struggles for equality and justice. inequality and oppression.15 Therefore. NIRMAL. 1991) p. Tribal theology. undemocratic and oppressive structures”. P. it challenges the dominant nature of traditional Indian Christian theology and thereby discarding the oppressive elements of Hindu religion which had historically denied Dalit humanity. “Doing Theology from a Dalit Perspective. Dalit Culture and Dalit emancipation exclusively by Dalits.E. “The Search for a Dalit Theology”. 15 Ibid. . Dalit theology is a transition from the world of „Propositions‟ to the world of „Peoples‟. 47. Nirmal.E. “the historical Dalit consciousness is the primary datum of a Christian Dalit theology. the pathos experience of the Dalits places them 18 19 Heuristic Exploration. Nirmal.” 20 Further. The pathos experience leads the Dalits to strive for their aims and goals. 22 Ibid. the experience of pathos marks a significant epistemological shift in the Dalit approach to theology. Therefore the hallmark of the Dalit theology is pathos and suffering. The question of Dalit consciousness is really the question of our roots. the reservations or privileges.19 Thus. 23 Nirmal. Nirmal. which forms the basis for Dalit ideology. “pain or pathos is the beginning of knowledge. Down Trodden: The struggle of India’s Dalits for Identity. histories are internal. Prabhakar. “Dalit theology is Dalit history”.P. in fact this consciousness.18 In other words. 1997).000 years. P. reader p 141 . As a community. Towards Christian Dalit Theology.P. Moreover.22 The historical Dalit consciousness of dehumanise existence and outcast experience. 21 For him. Michel Foucault‟s theory of discursive formation reminds us that. Heuristic Exploration (Madras.” 23 In fact Dalits are embodiment of pathos or pain. 59. CLS. p 148 M. which they are experiencing for more than 3. Nirmal. Thus. “Dalit theology is a call for a journey into the explored depths of Dalit consciousness. For M. Solidarity and Liberation (Geneva: WCC. According to A. It is through the pathos that Dalits experience God.P. Dalits are an embodiment of oppression. Nirmal incorporates Deuteronomic creed found in Deuteronomy 26: 5-12 as a model to expound the Dalit root. Nirmal.1990) p 145-147 21 James Massey. liberation from the status of „untouchables‟ to that of the children of God. but the realization of the “image of God” in Dalits. The theological expression that grows within the womb of this Dalit history will then lead to actions that will ultimately result in Dalit Liberation”. an authentic Dalit theology can only sprout out from the pathos experience of Dalits. pain and exploitation in their body. identity and consciousness. Search for a Dalit theology. in fact people are an embodiment of histories. Prabhakar the goal of the Dalit theology is the liberation of the Dalits from the socio-economic and political bondage. not external to the people. Doing theology from a Dalit perspective. „liberation‟ from all dehumanizing structures and the realization of „full humanity‟ is the key objective of Dalit theology. According to James Massey. For Nirmal. reader Nirmal p 48-49 20 A.E. father of Christian Dalit theology postulates that the goal of Dalit theology is not simply gaining of the rights.The objectives of Dalit theology A. Historical Dalit Consciousness According to A. Pathos as the basis of Dalit theology The authentic source of Dalit theology is the pathos or the pain experience of Dalits. equality. to speak about God or to interpret the Christian message for themselves. we have had a liberating experience. enabling them to move towards an Like any other Christian identity theology.P. Dalit Christology Christology from the Dalit perspective expresses the Dalit realities through the paradigm of the life of Jesus Christ. reader. Towards a Christian Dalit theoloty. reader. Nirmal remarks that in our exodus to Jesus Christ. Dalit theology identified Jesus Christ in the midst of their struggle for human dignity. “Jesus of India is in the midst of the liberation struggle of the Dalits of India”. 64-67 .26 Jesus whom Dalit follow is a „Dalit‟ Jesus. 26 Nirmal. The objective of Christology within Dalit theology is to interpret the relevance of the person and work of Jesus Christ to a marginalized. As A. the Dalits. in fact a „Dalit God‟.in a privileged position rather than others.63 Ibid.interpretation of Christology in Dalit categories.24The exodus experience (from Hinduism) coupled with „pathos‟ and „Dalit identity‟ enabled Dalits to identify Jesus Christ as their God. thereby identifying with Jesus Christ. Towards a Christian Dalit theoloty. Dalit Christology envisions a paradigm of liberation upon which Dalits can construct an alternate vision of social and religious interactions. The ontology of Jesus is reinterpreted. oppressed and dehumanized people. 24 25 Nirmal.25 Dalit Christology portrays the commonality between Jesus‟ servitude and the Dalit servitude in Indian society. and liberation from socio-economic oppression. Dalit Christology is in fact a re. Nirmal states.