DALIT THEOLOGYChristianity and Dalits Scholars on Dalit Issues: The work of Christian missionaries from the sixteenth century onwards brought a new situation for the untouchables of India. “The untouchables saw in Christianity the possibility of human betterment, of education, of concern, help in the crises of famine, floods and droughts and ‘friends in court.’ They could also began to see as time went on the differences made by becoming Christians, as it improved their social status”.1 The Christian missions not only did evangelism in contextual methods but also associated themselves with the Dalits for their basic needs and social rights which made them more responsive to the Dalits. There were leaders, poets and writers who encouraged Dalits to work for their emancipation/freedom through their writings, one of them was G. Venkatiah, who was the first modern Kannada writer who wrote a Dalit novel, Murida Madara (1951). It is appropriate here to examine view of a few scholars on Dalit issues: Poet Joshua: says I was born in 1895, my father was touchable Yadava shepherd and mother was untouchable Madiga (Cobbler). Both converted to Christianity but were treated as untouchables belonging to alien Christian religion. I decided to make myself free from poverty and caste by the sword of my poetry: Joshua spoke of God as he has solidarity with the poor, Dalits and oppressed. Joshua’s mother says to him in his poem: ‘These gods here won’t grant their favours, they will not accept a Panchama’s (fifth class) worship. The Lord Jesus Christ alone is your refuge. Adore him, and he’ll be merciful.’ Joshua believed that the evils of untouchability will die when Christ enters into the hearts of the people of our country. He refers to Jesus Christ as Sadguru noble teacher and Viswa Swami Owner of the world. Kabir: was the champion of Hindu- Muslim unity. He was born in a poor Julaha Weaver’s family, he lived in first half of the fifteenth century near Varanasi. He had no access to Sanskrit but his poetic sayings are very popular in vulgar tongue. He addresses the people directly in his poem - Tell me, Pandit! Priest Fool, you missed it! He confronts, irritates to spark the consciousness of people. Kabir is more famous than Surdas and Tulsidas as they are addressed to God but Kabir’s central listeners are the people; not God. He says, listen brother 1 J. Neuner, S.J, The Fullness of Revelation, Vidyajyoti Journal of Theological Reflection Vol. 65, January December 2001, 17. sadhu Sage or Suno ho Santo Listen O’ Saints, tell me who made you mad? Tell me where untouchability comes from, since you believe it, thus look into your hearts; all are equal. 2 Kabir did not mention a particular caste or religion, rather he targets almost all the religions, rebukes the religious leaders for the transformation in religious and social purview. Nanna Janagalu: His poems touch the heart of the people. One of his poems is entitled ‘My People,’ in which he says: ‘My People! Who died of hunger, who carried heavy boulders… those who sieved gold, but found no bread, those who weaved, but went unclothed...who live in emptiness.’ The poem describes the people who are suffering, empty handed, sighing deeply, crushed, hungry, dying of hunger, ruined by money lenders. Their duty is to make shoes and slippers, live a life of emptiness, without any support, growth and joy. But Christian faith invites them to the life of security and gives a future hope. (Jeremiah 29:11).3 The poet finally comes to the conclusion that liberation is possible in the liberator Jesus Christ alone. Jyoti Baburae Lanjewar of Nagpur: In his poem ‘I never saw you, Ma’ says; ‘I never saw you Ma, in new brand sari...but baskets of earth on your head...kissing your naked child, building the lake dam, infant at your breast...washing clothes, scrubbing pots and pans...but keeping your dignity. Refusing to take over leftovers… angrily throwing out your man, who came back drunk.’4 In any condition dalits survive but they wish to live their life with human dignity. Namdeo Dhasal: He was the founder of the political party Dalit Pathers. He was born 100 miles away from Mumbai. He was a dalit poet who wrote The Road to the Shrine, in which he says ‘I was born on a foot path’...‘we are becoming homeless and orphans.’ In this way he mentions the real conditions of dalits 5 that even the basic human needs are not fulfilled in the life of dalits. Ravindranath Tagore: In his poem Snaha Samapana Tagore wrote about Bhajan Mochi, an untouchable cobbler, who lived outside the village. Swami Ramananda goes to him, touches his feet and accepts him as his guru. Also, the queen of chittor Jhali, takes diksha from Ravidas Chamar cobbler and opposes Brahmanic order.6 It shows there have been Emperors and reformers who did not believe in the caste system. They treated people equally both in their writings and practically in their lives. 2 Joseph Patmury, (ed.) Doing Theology with the Poetic Traditions of India, SATHRI,1996, 7-8,11-12, 14-15, 43-45, 47-48. 3 Ibid, 55-60. 4 Ibid, 84-87. 5 Ibid, 83, 89. 6 Ibid’ 91. Suryakant Tripathi Nirala: The first time Nirala used the word ‘Dalit’ in 1919. He was a Brahmin but he wrote poems about the outcastes, widows, beggars and peasants. He prays to gods to make dalits powerful to fight against cruelty and exploitation. Nirala warns upper castes that if they do not change their attitude, a storm will crush them under the feet of dalits. 7 Nirala was an expert poet who wrote many poetries in Hindi language through which he explains how the true humanity, justice and peace can prevail and be established in the society. W.S. Annie: mentions a writing entitled Ballad on Nandanar, which was written by Gopalakrishna Bharti in 1887, but the original account of Nandanar was written in 12 th century by Sekkilar, who wrote that Nandanar was an untouchable in Tamil Nadu. He believed that if he entered into Siva temple he would attain Mukti Salvation. Nandanar was thrown into fire flames for entering into the temple and polluting the other castes people. So, he became a martyr of the cruel caste system. For this character the two lines can be quoted here from Ballad: Will even the Paraiyan Nandanar receive mukti? Four Vedas and sastras do not say that low caste will not receive Mukti salvation. He is sure that four Vedas – Rig, Sama, Yajur and Atharva Vedas- do not sanction the caste system. Finally the question is raised, will the high caste or anybody who follows caste system, who treats fellow creatures like animals, be blessed by the Lord?8 Therefore, through such writings Christians are challenged to break up the caste barriers and try to share the life of Jesus Christ in possible ways so that all may have life in abundance of equality and justice. B.R. Ambedkar: was born in dalit Mahar community in Maharastra. He never objected to his people converting into Christianity. He told them to convert to any religion which may offer them equality and opportunities for their better status.9 He led the people to draw water from public tank. He motivated dalits to enter into temples for example on 22 March 1930 in Nasik, and also same efforts of entry were made in Mumbai and Dadar.10 Ambadkar said to the people that: “I had the misfortune to be born with the stigma of ‘untouchable’ but it is not my fault, but I will not die a Hindu, for this is within my power.” 11 7 Ibid, 94. Ibid, 171-173, 177. 9 M.E. Prabhakar, Dr.Ambedkar and Indian Christianity, Arvind P. Nirmal ed., Dr. B.R. Ambedkar: A Centenary Tribute, Gurukul Lutheran Theological College, Madras, 1991. 87. 10 Singh, Bible Aur Dalit, 8-9. 11 Nirmal, Dalit Theology, 53. 8 He was friend of Christians, he had profound knowledge of Biblical history and religion, Gospels and Epistles; also he had made the law for the protection and welfare of dalits. He was not happy with the code of Manusmriti a Hindu scripture which discriminates women and dalit people. Therefore Ambedkar had burnt it on Christmas Eve in 1927, as a mark of dalit protest against untouchability. His sincere advice to Christians was to fight for their civil rights and to work for their economic upliftment and not to depend on missions but to demand their rights from government. 12 As it is also true what Dr. Ramdayal Munda has written about the status of tribal and dalits after the conversion to Christianity, that when a tribal accepts the Hindu religion he loses his tribal identity, because he leaves out his way of living and language and he is bound with the structure of casteism of Hindu society. On the other hand when a tribal converts to Christianity he still retains a socio-cultural identity. But with a Dalit it happens just opposite. When a Dalits converts to Christianity he loses his identity twice, personal identification of name changing his name as Peter and John etc. secondly he is not called a Dalit but called a Christian Dalit, 13 and therefore does not receive reservation, scholarship or employment from the government. Evaluation: Dalit theology is a theological and social reflection: Dalit Theology is an experience of Dalits who are suppressed and oppressed, therefore dalit theology talks about liberation of such people. Dalits theology begins with the pathos, sufferings and sorrows of dalits their suffering is compared with the sufferings of Christ on the cross; that God in Jesus Christ incarnates and participates in the sufferings of Dalits as Jurgan Multmann also says that Christ suffered on the cross for others. Dalit theology gives an identity to the dalits. Dalit history is not written but it is an oral tradition expressing the experience of dalits. When Aryans defeated dalits they destroyed their history and culture. Therefore historians look for oral tradition to appreciate their family, rituals, festivals and culture. Thus Dalit theology must have vision that there must be a change in the structure of the Church in priesthood and in the society. So that peace of God, the ‘shalom,’ may prevail in the society for justice and equality. TRIBAL THEOLOGY: GONDWANA CONTEXT OF DORI-BETUL, MADHYA PRADESH: 12 Sumithra, Doing Mission, 111. Nirmal Minz, Dalit-Tribal: A Search for Common Ideology, Arvind P. Nirmal (ed.), Towards a Common Dalit Ideology, Gurukul Lutheran Theological College, Madras, 1991. 106. 13 I. Geographical overview of Betul–Dori Village: Betul is a district head quarter in Madhya Pradesh, on the Bhopal–Nagpur highway, where Asia's biggest wood depot is situated. Its population, according to the 2011 census, is 157, 5247 (2.2% of Madhya Pradesh).14Dori village is situated in north of Betul, surrounded by Neempani and Machna rivers. It is an exclusive village of thirtytwo families with approximate numbers of two hundred Gonds who live in Dori. Researcher had an opportunity to meet Kishan Lal Dhurve,a Bhumka, or Priest, of this village in June 2014 told the resesearcher that he performs religious rituals in the village as a mediator between God and people. He can also influence the decisions of the village Panchayat. Bhumka offers sacrifices for removal of sins and diseases, and in return he gets gifts according to the financal condition of the family. Sometimes he may get only lemons or some other small gifts. If it is a matter of evil spirits, the family has to eat together so that they are released from the demonic powers. 15Bhumka blesses the new worship places with rites consisting offerings of wine and coconut. The Gond’s houses are constructed with floors of red soil. The walls are made of bamboo, filled with mud and straw. Fresh cow dung is spread over the floor and finally it is coated with soft white clay. The women decorate the walls with drawings of men, animals, tigers, elephants, horses and birds. At the time of inauguration of house a cock is sacrificed by Bhumka to Dulha dev who is known as God of cooking. Also, Prayers are offered to god so that food may always be available in their kitchen. 16 II.Gond Tribe at a Glance:“The Gonds call themselves by a term, Koiture which means ‘Men.’Precisely, ‘Man’ or ‘Mankind’ is equivalent to the Hebrew word ‘Adam.’ On the other hand a large section of Gonds are called Dhurve, which simply means dust or mud, signifying that man,‘Adam,’ is made of 14 http://ignca.nic.in/tribal_art_intro_gonds_koiture.htm, accessed on 05/04/2014. Kishan Lal Dhurve, village Dori, Tehshil Ghoradongri, District Betul, M.P. Conversation dated 29-06-2014. 16 Julisson, The Gonds, 58, 61, 63 15 Earth.17“The Lord God formed the man from the Dust of the Ground” (Genesis 2:7) It is apparently close to the Biblical understanding of term Adam, which means men or humanity and includes both man and woman in the creation story. Geographiclly, these Gonds are among the largest tribal groups in South Asia. They are proud to be called Koi or Koitur means Gond. They ruled in four kingdoms 1. (Garha-Mandla close to Jabalpur. 2. Deogarh in Chhindwara district 3. Chanda, and 4. (Kherla) in Betul district.18Gonds are mainly spread throughout Raipur-Chhatishgarah, Kalahandi-Orissa, Amrawati, Chandrapur Maharashtra, Adilabad-Andhra Pradesh, Satpuda, Narmada, Betul, Balaghat, Chhindwara-Madhya Pradesh, 19and in other places. They speak mainly Gondi language which belongs to the Dravidian family of languages and it is related to Tamil and Kannada dialect. Gonds can also speak Hindi, Marathi and Telegu. 20 Distinct features of Gondwana provinces: The Gondwana Tribals are the indigenous people of India. They are not foreigners rather they inherit originality of Indian tribal cultural beliefs, socio religious practices and their rituals are of distinct features. The Colonial Power ruled Asia continent for about 350 years but Gonds ruled Gondwana state for more than 1400 Years. They pronounce a specific term Sewa for greetings that means serving each other is the real service to God. The Gond marriage is different from Hindu customs it is selmonized by a Bhumka and not by Hindu priest. The word Bhumka is used to address a Gond Priest means a Man of the Earth who is connected to God the Creator of the Earth and to His people on Earth. Moreover Gonds never call themselves Hindu or Hindustani rather they prefer to be called Koitur Gond, and are proud of their tribe - clan names. They have a distinct 17 Ibid,83,216. Ibid, 42. 19 http://www.everyculture.com/wc/GermanytoJamaica/Gonds.html#ixzz31CJ7ElRe, accessed on 05/04/2014. 20 Ibid, 18 practice of keeping Palsa tree leaf in the mouth along with coin upon the mouth of dead person so that dead body will not be spoiled by instects. However, Gonds do not believe in recycling birth of Hinduism. They worship Forefathers Spirits in a set of numbers such of four, six or seven. Gonds believe in folk story of Lingo that he is the liberator of Gonds like Moses in the Bible who liberated Israelites from Egyptians captivity. This folk story has Biblical similarities that Lingo was born by the power of great God, he died and resurrected like Jesus Christ. Gonds believe that Twelve Tribes were established by Lingo. Gonds are not idol worshipperes but they honour Spirits of their forefather by sacrificing of an animal or cock so that Spirits may protect them from natural disasters and evil spirits. The Gonds have a similar marriage as mentioned in Bible that is called Lamjana in which a Gond has to work in his father in laws house, paying labour for marriage. The Gonds do not discriminate between girl and boy, both are equally welcomed therefore Gonds differ from so called Hindu culture of discrimination. Concept of God: According to Ratan Singh Parte Pen is not God but it is a category of tribal families.21However Gonds have the notion of Supreme Being exalted above the universe and superior to all other beings. Gonds do not believe that God is incarnated as an Avatara. The house hold gods are worshipped in the family circle, but clan gods are worshipped at Penkhala. There are also special sets of gods worshipped by the village community under the guidance of a Bhumka, village Priest.22 Gonds believe in forefathers spirits in a set of numbers such as of four, six or seven, up to twelve. They believe in Mahadev/ Badhadev, a great God but still they believe in Annantdev, the Eternal God – greatest of all gods.23Gonds hold concepts of Kul dewata (family deity), Gram dewata (village deity) and Dehwar Dewata (boundary deity.)Baghdev 21 Ratan, Conversation dated 03/07/ 2014. Julisson, The Gonds, 22-23, 31, 207- 208 23 Ratan, Conversation dated 29/06/ 2014 22 (lion god) is a powerful spirit of the Baghmare Ueke tribe. Bhaisasur god protects the agricultual field. Muthawapen is a spirit that protects the village.24 5. Trinity: A triangular cut Flag is observed by Researcher in the Agricultural field on the Tree in field of Ratan Singh Parte. It has nothing to do with idol worship but it conveys the message: “Oh omnipotent Bhainsasur, whoever you are!” protect the field. It is comparable to the Triune God of Christianity who protects the field in the form of Holy Spirit. Therefore, Gonds worship their gods according to the need of the context. For example, Ratan Singh Parte related that his field was affected by pests which were harmful to the field plants. He had bought pesticide for Rs.300/- from a person who came to the village. It was a replica chemical by which pests were not killed. Ratan paid reverence to god Bhisasur by breaking a coconut. He said, “God whoever you are, protect my field. I shall honour you with more offerings.” He saw the result after three days when there were no pests and he got in that year a plentiful harvesting from the field.25Ratan’s place of worship of Bhaisasur has no image for idol worship. Small rough stones and bricks were kept in a square just for breaking the coconut under a tree. Gonds offer cocks, coconut and liquor at the Penkhala threshing floor of the gods and the Bhumka priest performs rituals with liquor at worship place. 6. Worship:According to Premchand, there had been about eleven Bhagats at Dori. The word Bhagat means a devotee who is possessed by spirit, participates in devotion with dancing and jumping with drumming. There are also female Bhagats such as Sukku at Dori.26 A religious Gond goes to Penkhala twice a year to offer a cock or goat for sacrifice.27When someone is possessed by the spirit’s power, they show remarkable strength, such as single handedly pulling a 24 Nelsson, conversation dated 02-07-2014 Ratan, Conversation dated: 29/06/ 2014. 26 Ibid,202,204. 27 Ibid,135. 25 string of eight or ten bullock carts tied up behind each other.28 According to Ratan, Pen is not God but it is a catogary of Gond tribes divided into families, with all family members of the same tribe. 29A new village is established with the help of Bhumka, whose first duty is to find a tree in the village area, generally a saj or banyan, where Badhadev can be worshipped. However, at Dori village a neem tree stands in the middle of the village. Called penkhalla / Deokhalla(the God’s place), a stage is made where the village Panchayat gather for meetings, people gather in the evening for entertainments, such as singing and dancing. The Penkhalla can also be arranged outside the village under a Saj tree close to the river by erecting stones. At the Penkhalla no one is allowed to plough or dig the earth or to walk with shoes or sandals.30 It is similar to the story of Moses at the burning bush, who was told by God,“Take off your sandals, for the place where you are standing is Holy ground” (Exodus 3:5). This was a place outside the city which symbolized the movement of the people from the capitivity of Egypt city to the land of liberation. The Highest Worship Place: The people are of opinion that Mahadev god lives on a mountain not far from Pachmari in Madhya Pradesh in Satpudha hills. When a festival is celebrated for several days, thousands of people come here to climb to the mountain for temple visit but it has been noted that: “No one from Dori has, as far as is known, taken part in the Mahadev mela.” 31The above statement is very much true as Researcher himself has observed that no Gond goes to Pachmari or to a particular hill for worship. Similar thoughts are found in the Bible “When you will worship the Father neither on this mountain nor in Jerusalem...the true worshippers will worship the Father in Spirit and Truth”(John 4: 21, 23). 7. Honouring Ancestors Spirits: In an Agricultural context a farmer would perform the time-honoured rituals and trust the spirits to provide him with a 28 Moss, Grammer of Gondi,11-12. Ratan, Conversation dated 03/07/ 2014. 30 Ibid,63-64,132. 31 Ibid,167. 29 good crop. The Japanese race had mixture of nature and ancestor worship but they do not adore idols. Likewise, the Chinese honour the Spirits of their ancestors. In the same manner, Gonds honour spirits by offering them different kinds of sacrifices, grains, or gifts, but they are not idol worshippers. Theologically, “The meaning of the bowl of rice...is Lord’s supper remembering Christ’s death...but at Lords table it is Life, not death, it is a proclamation of victory over death.”32 Similarly, Asian mothers daily prepare a bowl of rice but ritual of bowl of rice is not a ritual of death but of life. Therefore “It is not a communion with dead but a communion with the living.” 33 The “Ancestor worship can be viewed as an extension of tribal relationships...Israel is a proof of the existence of ancestors worship...Yahweh is the God of Moses, Abraham, Isaac, Jacob...the Lord your God...will bring you into the Land which he swore to your forefathers”34 (Deuteronomy 6:10). And the New Testament says, “The Gospel was preached to those who are dead” (I Peter 4: 6). God declares that “I will pour out my Spirit on all flesh”. (Acts 2:17) These Biblical references deal with the relationship of Spirits to the living beings, as the body dies, but not the Spirit. VIII. Folk Stories: There are a few folk stories which can be interpreted from the Christological perspectives as follows regarding Birth of Lingo the liberator of Gonds. The following are the different versions of the birth of Lingo which are relevant for Christological reflections. A folk story is narrated by Per Julission, relating that Lingo was born with the Linga, which represents the sacred phallus of God (Shiva). Or Lingo was born by the power of Holy Spirit which is similar to birth of Jesus, who was born by the power of the Holy Spirit. Lingo is symbolized by red colour born from a red flower. Red is the colour of active, creative, energy, the blood which liberates 32 Song, Third Eye, 152- 153. Ibid, 153. 34 Ibid, 154-155. 33 Gonds, and is close in significance to the sacrificial blood of Jesus Christ as stated: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Mathew 26:28). Lingo libeated Gonds from the captivity of Mahadev god in a Cave therefore liberation of is called Gonds the new birth. In the same way as the Israelites were in captivity in Egypt and crossed the Red Sea for liberation. Also the Red Blood of Christ shed on the cross of Calvary brought liberation from the bondage of sin for the whole human kind. 35There is another folk story stated by Shamrao Hival: that a Gond had a son who was born in the paddy field. This is similar to the birth of Christ born in a manger at Bethlehem. Lingo’s six elder brothers said,“We were born in the house, so we have the name of the house, but this boy who was born outside should take his name from outside.” They named him Peradhan -Per means other, Dhan means the field of rice. The folk story goes on that the six brothers decided the brother who is born in rice field should neither live nor eat with them in their house. They gave him only half of his share. This is like the story of Jesus, who, when he was found in the temple at the age of twelve, asked of his parents,“Do not you know I had to be in my Father’s house?”(Luke 2: 49). The ministry of Jesus Christ was not confined to the context of His own as it is mentioned that “He came to that which was His own, but His own did not receive Him” (John 1:11). It is obvious that the ministry of Jesus Christ was not limited to a particular context but extended outside of his home, which is why he roamed the villages, towns and among the people.36According to the Hislop version, of Nagpur, Lingo was born from Pahindi, a world tree known for its red flowers. God took care of baby Lingo. A fig tree grew up and honey dropped into his mouth and he grew. The Gonds were first hunters, but later became cultivators. In this story, Lingo was superior to the Gonds. He introduced festivals and instituted marriage. Later in life, Lingo met an old man whose seven daughters wanted to marry Lingo, but they were married to others. Even though married they wanted 35 36 Julisson, The Gonds, 218. Ibid, 14-15. to have Lingo but he refused. Therefore the women accused Lingo of bothering them, their husbands believed it and killed Lingo. This story can be related to the history of Jesus who was crucified on the cross for sins of others but the story of Lingo does not contain the willingness to sacrifice for sins of others. Nevertheless an innocent man was killed, like Jesus Christ. 37The above birth narrations a story of pain, sufferings and sorrows that starts with the story of birth of Lingo or Christ, who then participates in the life situations of the people around, which C.S. Song described as“The incarnation is a critical act taken by God in His love to meet the critical situation of the world therefore true theology must be born out of crisis”. 38C. G. Chenevix Trench Version: who was a Deputy Collector of the Betul district. He wrote grammer of the Gondi language in 1916.39 According to his version, Lingo is called Raj Linga. He lived in heaven; he saw that Rajabhoj’s wife on earth (Talko) had six sons. Raj Linga was pondering in which body he should be incarnated on Earth. He did not prefer the form of an animal, ant or beggar, but decided to be born as a ‘Son of Man’ so he could serve his people.The Biblical idea is similar to it that “For even the son of man came not be served but to serve, and to give his life as a ransom for many” (Mark 10:45). One day Lingo saw Talko at the bathing place. He took up abode in her and she was pregnant. Lingo asked the queen, “From where should I be born?” Queen answered, “My son, in the same as the whole world.” Linga refused from way, or mouth, nose or ear. Raj Linga came out through her crown.40 The Queen knew the Lingo was born by God’s power,so she said:“A damned (amazing) Raj Linga has been born to me from above”. 41 Later on they asked Linga to marry a girl but Raj Linga answered “Let her go where she is called,“I am a Holy Man.”42 This is similar to Christ who did not 37 Ibid,84. Song, Third Eye, 97-98. 39 Julisson, The Gonds, 79-80. 40 Ibid, The Gonds,91-92. 41 Ibid, 92. 42 Ibid, 91-95. 38 marry, but remained a Holy Son of God, as it is written “Behold the lamb of God, who takes away the sin of the world” (John 1:29). VIII. Christological Insights: 1.Birth of Lingo:is similar to birth of Jesus Christ, according to Per Julission versons: Lingo was born with sacred phallus of God, or was born by the power of Holy Spirit. According to Shamrao Hival version: A Gond had a son who was born in the paddy field. It is similar to the birth of Christ born in a manger at Bethlehem. As per Hislop version of Nagpur, Lingo was born fromthe red flower of Pahindi,a world tree. According to C. G. Chenevix Trench Version, Lingo decided to born as ‘Son of Man.’One day Lingo saw Queen Talko at the bathing place. He took up his abode in her, she was pregnant.All these versions of folk sories are similar which illustrate that Lingo was born by the Power of God. 3.Lingo filled with Divinity at River: The story goes on like this: that in the morning Lingo rose, went to the river, took a bath and put on a loin cloth, asked the drummer to play, folded his hands and said, “Hail to Pharsi Pen” god who entered into Lingo’s body and Lingo was possessed by the divinity.43This is similar to Baptism of Christ in Jordan River when “Jesus had been baptized...heavens were opened, and the Holy Spirit descended upon him” (Luke 3: 21-22). Therefore Gonds have a similar concept of baptism, as a filling up with the power of God. Gonds also practice certain rituals for the forgiveness of sins at rivers which are close to Biblical teachings of Baptism for the forgiveness of sins. 4.Lingo the Founder of Gond Society: According to Ratan Singh Parte the Raytoor Jungo was a female, Lingo was a male who constituted the law and established the administrative structure of the Gond society, divided families, 43 Julisson, The Gonds, 87. and set the number of gods for worship.44 According to the folk stories, Lingo is the Law giver to Gond society, which he received from the great God, it is similar to the mention in the Bible as to how the Ten Commandments which given to Moses at Mount Sinai, for exhortation to the Israelites (Exodus 20: 117). Gonds tell that Lingo divided Gonds into different clans and named them. Lingo made arrangements of Penkhalla, the worship places which are generally close to Saj/Sal tree. Lingo selected an old, white-haired man to become Pradhan/saint, and promised him wealth, clothes and horses. The Gonds spread everywhere, from place to place, mountain to mountain, valley to valley, and from tree to tree. 5. Lingo a liberator of Gonds: According to story of Lingo, the Gonds were captured by Mahadev god who had imprisoned them at Jamuna River, a sacrificial place. Lingo went to riverside and started his penance, which Mahadev could not resist. He visited Lingo who was lying on thorns, his flesh was dried up and only dry bones were visible. Mahadev god created many problems for Lingo but he overcame all the persecutions. Then Lingo came riding on the wings of Bindo bird. He rolled away the stone from a grotto, and freed the Gonds. This is similar to the accounts from the Old Testament that “During the night Pharaoh summoned Moses and Aaron and he said, “Leave my people, you and the Israelites! Go, worship the Lord as you have requested. “In New Testament this is reported to have happened to tomb of Jesus, when, after the crucifixion and burial in a tomb, the next day the disciples“… found the stone rolled away from the tomb” (Luke 24:2). Lingo liberated the Koitur people, Gond tribe, Christ liberated the humanity from sin, darkness, Satan and death by His blood sacrifice, death and resurrection. “The Politics of God is not only a politics that liberates an oppressed people from oppression and injustice but also liberates the oppressors.” 45 The participation of Christians in this 44 45 Ibid, Song, Third Eye, 218. politics of God is thus a part of God’s redemptive work because “The whole cosmos is like a womb where a new life struggles to come into being filled with...God’s mission of salvation that strives to bring...a new life...justice, freedom and love”.46 Therefore in plan of God, there has been a specific purpose of liberation and eternal life for the whole world. 2. Sacrifice: Julission’s version says Lingo is symbolized by red colour, born from a red flower. Red is an active colour of creative energy, the Blood which liberates human kind. Hislop version says Lingo met an old man, whose seven daughters wanted to marry or to have him but he refused. The women accused Lingo and their husbands believed and killed Lingo. C. G. Chenevix Trench Version says Raj Linga was asked to marry a girl but he answered “Let her go where she is called, “I am a Holy Man.”47This is similar to Christ, who did not marry but remained a Holy Son of God, as it is written “Behold the lamb of God of God, who takes away the sin of the world.” Precious Blood of Holy Prince: This is the story of a Holy Prince who poured his blood for fabrication of symbols. He died on a Saj tree for the protection of Holiness. This is similar to the story of Christ who shed his blood on the wooden Cross. The Story of Holy prince goes like this: There was a king who had four sons. They were powerful and could take anything from anybody. So three sons were married by force, but the youngest son could not get any girl and he remained a bachelor. The king thought, “Let me make some rules and regulations for the bachelors of my kingdom.” The king called a blacksmith, ordered him to make small symbols of iron for the bachelors. The king asked his youngest son to go and bring the symbols. While the prince was on the way, he heard a heavenly voice telling him to offer his blood sacrifice so that his work would be successful. He, as a Holy bachelor, cut his finger offered the blood at the place where the blacksmith had. He had been unable to make 46 47 Ibid, 137. Ibid, 91-95. symbols, but with the Holy Blood was able to make them. This story is similar to the blood sacrifice of Jesus Christ, who is a holy Lamb of God. As a bachelor he was crucified on the cross, not to create symbolic sacrifice but into reality for the forgiveness of sins, as recorded in the Bible that “Look the Lamb of God who takes away the sin of the world” (John 1: 29). 7. Lingo Died to Establish Holiness: The folk story goes on that the youngest prince got married but his wife went to her mother’s house. His eldest brother’s wife was cooking curry in a clay pot. She was stirring it with a spoon, but nevertheless it was over boiling, which she could not control so she blew over the clay pot. The Holy prince saw and refused to eat spitted curry, as he had to maintain his holiness. He left the house and sat in the hole of Saj tree, where he died. It is similar to Christ dying on Cross. “Christ redeemed us from the curse of the law by becoming a curse for us, cursed is everyone who is hung on a tree” (Galatians 3:13) and died to establish a way of righteousness. The Holy Lingo had died in a depression on Saj tree from which time the Gond tribe honour Saj trees as Holy, for example putting the leaves on the mouths of dead people so that unholy things may not enter the mouth. Also, when Gonds go for harvesting grains, rice and pulses they fix branches of Saj leaf. The Saj branch also is a sign of happiness, holiness and good luck, so it is placed close to marriage places.48 8. The Resurrection of Lingo: The story of Lingo goes on that Bhagvan (God) rose and asked for a pot of water, washed his hands and feet and from the dust made a crow, sprinkling her with Nectar. God sent the crow to find out where Lingo was. He was found dead in Kachikopa Lauhgad (ridge of blood) but by the power of God’s Nectar Lingo was restored to life...49 This is very close to Biblical concept of Christ’s resurrection, “This Jesus God raised up, and of that 48 49 Ratan, Conversation dated: 29/06/ 2014. Julisson, The Gonds, 85, 210. we all are witnesses” (Acts 2:32). Knowingly or unknowingly this concept of resurrection exists among Gonds. 9. Ascension of Lingo: Before his ascension, Lingo made seven persons go aside side to form the linage of seven families. In the same manner Six, Five, Four Gonds were asked to make different families after the formation of the society. Finally Lingo told them “Look at me when I go to my gods. “It is similar to Jesus, who before leaving earth told his disciples “I go to the Father.” (John 14:12). Lingo hid himself and went quickly to his gods, while all the Gonds cried aloud and shouted”50Lingo’s folk story can be related to Jesus Christ, who said to his disciples before his departure, “Let not your hearts be troubled...I go and prepare a place for you”(John 14:1- 3). “While he blessed them, he departed from them and was carried up into heaven.”(Luke 24: 51). Gonds do carry the innocent image of Christ in their day to day life. The people from outside attack, misguide, and misbehave with Gonds but they are very humble in their response. Many times they are cheated by the business class who do not pay them the appropriate price for selling the forest valuable products, but they are liberated by God for a New Life. 10. Naya Janam: means New Birth. If a sinner has committed serious sin he is called to river bank, a small hut is made of dried leaves over his head, and it is set on fire. When the fire catches the hair and clothes of the sinner he is immediately dipped in the water. If the sins are minor mistakes, the sinner is purified by water. The Pradhan pours water three times on the head of the person who promises that he will not repeat the sin. This pouring of water three times is similar to the great commission of Jesus Christ given to the disciples “Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28: 19). This is called Naya Janam, New Birth. The Pradhan says to the person, “If you repeat the crime you will never be taken back into 50 Ibid, 81-82, 86-89. the clan. “Afterwards a feast is arranged by the person who received new birth.51 This is very close to Biblical Baptism of John the Baptist in the Jordan river for the forgiveness of sins that “Confessing their sins, they were Baptized by him in the Jordan River” (Mathew 3:6). However, the Church never acknowledged the rich potentiality of Baptism of Water and Spirit that existed in Gond community. The same is mentioned in the Bible about the new birth to Nicodemus that “I tell you the Truth, no one can enter of God unless he is born of water and the Spirit” (John 3:5). The river denotes water and Penkhala to the worship place where the rite of Naya Janam is performed. IX. Doctrinal Issues from tribal Perspective: 1. Baptism: Researcher asked to Ratan Singh Parte, a converted Christian from Gond Tribe, “What is Baptism for you as a Gond?” He replied, “Baptism is the way, truth and life. Jesus said to His disciple that without me no one can enter into kingdom of heaven. Therefore, Baptism is the ‘blessings’ of the Father, Son and Holy Spirit for entering into new life because there is no other Guru or god who is resurrected from the dead,52therefore only Jesus is full of life Supreme Omnipotent power, he alone can impart the life eternal.” 2.Repentance:Among the Gonds repentance for sin is a ceremony like the Baptism of John the Baptist, who proclaimed about the Kingdom of God “Repent, for the kingdom of heaven is near…Confessing their sins, they were Baptized by him in the Jordan River” (Mathew 3:2,6). Among the Gonds if a person commits a sin he has to stand in the river up to his neck and be dipped in the water. The Bhumka priest cuts a lemon and leaves it in to the water. The ceremony continues with Sindur (red powdered rice) and other things. It is a ritual for the purification and forgiveness of sins, after which he can rejoin the community. Gonds also offer dry fruits, salt, tendu (a kind of fruit and 51 52 Ibid, 83. Ratan, Conversation dated 29/06/ 2014 coconut,)53which is more common in present context than other offerings or sacrifice. According to Himmat Singh Dhurve sacrifice is made for removal of diseases, to the spirits for welfare and good crops. 54The sacrifice of a virgin calf is made for sin at Kuddupen (the place of sacrifice.) The sacrifice is generally made outside the village. The sacrificial animal is cooked and the left overs are buried at the same place so that the holy sacrifice is not dishonored. 55The same was practiced in Old Testament “Any meat of the sacrifice left over…was burnt”. (Leviticus 7: 16-17). There is a folk story that once upon a time Gonds practiced human sacrifice so they caught a Brahmin boy, brought him to the sacrificial place and slaughtered him. The head of the Brahmin boy was laid in a lidded basket. The representatives of authorities came in search of the Gonds but they hid behind different trees and took the names of the trees behind which they hid. Soldiers came and lifted the lid from the basket but did not find the head of Brahmin boy. Instead they found the head of a goat in the basket. This story is close to the story of Abraham who offered his son for sacrifice. “He went over and took the ram and sacrificed it as burnt offering instead of his son” (Genesis 22: 13). This story can be related to the sacrifice of Jesus Christ, the Lamb of God as the Son of God who died on the cross for the salvation of human beings. 56 3. Life after Death: According to Ratan Singh Parte of Dori village there is no heaven and hell. They are only to make fools of others as nobody knows what will happen after death. If there is a life it will be known only after death. Even the scientists of today cannot search such place as heaven or hell, therefore there is only one life, and the duty of every one is to doing well to others. However, Gonds believe in the worship of forefathers, Spirits for protection from evil 53 Julisson, The Gonds, 17-18. Himmat, Conversation dated 29-06-2014. 55 Ratan, Conversation dated 29/06/ 2014. 56 Julisson, The Gonds, 126-127. 54 spirits.57Gonds believe in the present world as it is mentioned in the Bible that “The Kingdom of God is within you” (Luke 17:21.) that means Kingdom of God starts here and now as Christ taught us to pray “Thy kingdom come on Earth” (Luke 11:2.) But only the future will tell us what it means exactly. Gonds do not believe in Punarjanma, the cycle of rebirth of Hinduism. Gonds believe that the spirit remains in the other world. They also trust that forefathers’ spirits punish and guard the Gond communities. 58 The above mentioned concepts express the theological and Christological understanding of relationship in between Lingo and Christ as liberator of the society. 57 58 Ratan, Conversation dated 29/06/ 2014. http://www.everyculture.com/wc/Germany-to-Jamaica/Gonds.html, accessed on 10/05/2014.