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P.
Chinnappa Casteism within the Indian Society is one of the most important religious factors. Caste membership determines a person's position and dignity in India even today. The Church in India is also not totally free from the evils of caste system as it has crept into the Church 's everyday life. The Church, which is the continuation of the life of Jesus Christ who gave 'name' to the 'nameless', 'voice' to the 'voiceless' and 'face' to the 'faceless' 'has to stand for the uplifment of the dalits and other low-caste-people who face all kinds oppressions, for the Church was founded to give witness to the reign of God, inaugurated by Jesus (Editor). 1. Social Organisation Based on Caste System The caste system which originated almost 3500 years ago became the life principle of Indian society. Through a historical evolution, the society now stands divided into numerous castes, sub-castes, tribes and outcaste groupings. It is estimated that there exists today 4694 castes speaking over 325 languages. The situation becomes complex with 80,000 different ethnic and cultural identities affecting almost all the religious afiiations. As it was based on the primary ties of marriage and family heredity, it gradually assumed importance in the division of other secondary functions. The bond of love and care that exists among people belonging to the same caste is so deeply ingrained that they find in it security, equality and fraternity. Its closely knit relationships enable members to satiate their thirst for meaning in life and live its world view. So much so, that it has resulted in a small group orientation of life, protective of its members, exclusive and exploitative of the others: by providing a religious sanction for the caste structure, it ensured a harmony without either social interaction or cultural conflict between them. Religion, economy and culture were so well integrated that they were hardly considered separate entities. While conformity is the base for individuals in familial and group solidarities, heterogeneity is the common element between castes in the social set-up. Therefore, each caste differs from the others in its formation, common behavioral patterns. and solidarity expressions. All these are deeply ingrained in the social psyche of individuals and groups. As vertical relations between castes were kept rigid, exclusive and exploitative, a strong group solidarity developed on the horizontal plane (within each primary group). But by the same token it has resulted in a hierarchical inequality characterized by a high or a low status in the social ladder. 1.1. Dalits, the Most Affected Victims of the Caste System Caste in Indian society is still the most powerful factor in determining a man's dignity and profession. The worst affected by this system are the dalits. The system is so much interiorized that "by the force of habit the dalit has lost his self respect to such an extent that he regards his work to which his caste is condemned not as a cause from which we should extricate himself but as a privilege or preserve which he must protect" (Massey 1996:40). The above words reveal the power of the caste system, which transforms persons into the slaves of some and keeps them under the domination of others. According to the Mandal Commission, the caste system is the root of all kinds of backwardness. Its effects have gone right into the being of the people. It says, "The real triumph of the caste system lies not in upholding the supremacy of Brahminism. But in conditioning the consciousness of lower castes in accepting their inferior status in the ritual hierarchy as part of the natural order of things" (Massey 1996:44). 1.2. Movements for Equality The caste system was not passively accepted. In the course of history, various movements rose against caste in favour of an egalitarian society like Jainism, and Buddhism. They emphasised personal initiative and rights above the traditional structures of ascriptive status. A firm basis was established for the evolution of a new society with freedom, justice and equality of all persons. The advent of modem scientific, technological and secular movements set the motion for new interpersonal and organisational relations across various castes in favour of a new universal outlook on life. 2. Church: A Movement to Usher in Human Dignity to All As movements have played a great role in the life of the Church in effecting social change, one of the most important Pastoral tasks today is fostering an ecclesial movement (Clark 1972:149) for the eradication of untouchability and caste discrimination among Christians as a whole. 2.1. The movement of Jesus forms the basis for this. Scroggs speaks about the movement of Jesus which was a protest against the evils in the society, rejection of the oppressive ways of the ruling class, aimed at building an egalitarian society with the means of love in view of establishing the Reign of God (Scroggs 1980:164-79). Jesus awakened the consciousness of the people, especially at the grass roots, who were groaning under exploitation and called for a new movement of the Spirit. He demanded the people to "Repent and believe the Gospel". In his actions and articulations the age old culture of silence to which the marginalized people were subjected was broken, "People rejoiced in his presence, because he gave names to the nameless, voice to the voiceless and face to the faceless. Their dissatisfaction, dissent and protest began to set a new agenda for their society in and through the ministries of Jesus"(Arockiadoss 1977:276). 2.2. The Church was founded in order to establish and realize the Reign of God as proclaimed by Jesus. With this thrust, several movements arose in the course of the history of the Church like the workers' movement, youth movement, communion and liberation, etc.. They said no to human alienation and exploitation through collective and concerted search for alternatives. They affirmed the human values of justice, freedom and equality in spite of suspicion and opposition from the status quo. They appealed to the precept of love moving the hearts of the people, raising hopes for their deepest longings, enabling them to love, console and protect each other. New relationships were fostered as a sign and hope of the things to come. New solutions to ensuing problems were found with the power of the Spirit. 2.3. The Church is called to be the new community of the Reign of God and to collaborate with God in building up the Reign of God in this world. How can the Church in India fulfil this task, in the context of the caste system, which continues to be oppressive in the church and also in society at large? The Church becomes meaningful only in so far as it tries to become, promote and witness to the society the Reign of God. Sometimes the Church is influenced by the caste system of the world instead of the church bemg a leaven for its transformation. There is the danger of making the good news of Jesus ahistorical, alienating it from the contemporary concerns. Jesus' option for the poor in view of changing the social order, is a challenge for us to commit ourselves to do as Jesus did and to work for building the, reign of God in the present moment by promoting love, freedom, fellowship and justice (Amaladoss 1994:119). 2.4. During the course of centuries, we see the Church accommodating herself easily to poverty, slavery, racism, casteism, etc., in the name of pietism. The then prevalent cultural perceptions and the condemnations conditioned her views. Though, in a way she was trying her level best to do away with these social evils; she was not attending to the causes, which generated these evils. In fact, these causes themselves were active within the Church. Only much later did she become aware of the real causes of these evils and tried to remove them. In a similar manner, with regard to the caste system and untouchability, the missionaries worked within the prevalent social order with the sole concern of saving 'souls' rather than transforming the system. However the missionaries were opposed to untouchability but were open to caste practices judging them as cultural and social. Untouchable practices like separate places in the church and the cemetery were tolerated as temporary measures. Seeing their aim as saving souls and not changing the social order, some Christians revolted by returning to their earlier fold. Some countered any move, which desired to promote equality at least in the ritual sphere. However, only the recent challenge and struggle of dalit Christians make us more aware of it as a serious problem that needs to be eradicated. 3. The Challenge At a time when some are becoming conscious about the gravity of living in with the evil, caste consciousness is ever growing in our Christian communities, among all sections of the faithful. Every caste is organising itself either to increase its, dominance or seek its rights. Each one is establishing its hold in the area where it is sufficiently large in numbers. This is a challenge for us, Indian Christians. Without serious action for the eradication of caste in the Churches, we cannot preach the Good News to others. The caste system being prevalent within the Church, our attempts to eradicate its evil effects will not be credible to others; and so in such conditions we cannot become true leaven within the society. Attempting to change the socio-cultural system is a difficult matter. People who have interiorized the culture tend to have unconscious attitudes, feelings and reactions. A system that has grown over three thousand years is not going to change over night. However, everyone needs to be freed from the system. No one is ignorant about the measures of the State for the abolition of untouchability and the promotion of equality. So starting from here, we should speak about the need both to convert people to the ideal and also to change socio-cultural structures. 3.1. Signs of the Time When several movements are originating today to respond to the needs of the time, in the Indian society, the Church can no longer remain passive. The many welfare movements flourishing in the secular world, such as, the uphflment of the dalits, tribals, women, and the balancing of the ecology, give a message to the Church to support people's rightful aspirations. A glance at the existing movements reveal that they originated in a situation of dissatisfaction with the continuation of caste and untouchability in ever new modes and the State acted as an ally of the oppressors and the instrument of domination. People are looking for a new human society with just relationships. Their longing for a fuller humanity serves as a strong motivating force which generates the inner energy needed to withstand all attempts of suppression. With their quest for justice, equality and freedom, these movements have a moral and spiritual thrust to heal and transform the sick world (Arockiadoss 1977:273). 4. An Ecclesial Movement The Church today will have to discern and guide the new aspiration for equality emerging from the grass roots. A healthy ecclesial movement needs to be initiated and guided for the eradication of untouchability in the Christian communities. Today we are in an opportune moment for action inspired by the Spirit. Being convinced that the caste system and the untouchability which it creates is really a sinful social structure and seeing the growing awareness and prophetic demands of dalits, the Church should launch an ecclesial movement. This will involve all those who are in solidarity with the dalits and their rtes to work for the eradication of the caste system in the church and in society at large (Amaladoss 1994: 126). Such an ecclesial movement will create space for the people to express, crystallize and even increase their dissatisfaction with the status quo, their dissent and opposition to the injustices and inequalities prevailing in it (Desroches 23-31). This will help assert the oppressed of tlcir rights and remind the oppressors of their duties. It will empower the oppressed to become aware of their dignity and become liberated. Though the entire Church cannot be expected to turn into a dalit movement, such local ecclesial movements could be strengthened for the eradication of untouchability and the establishmentof equality within the Church. Such movement will begin with. a new vision of the social order enabling the people to work for freedom by eliminating the dehumanising elements of caste system. Such a vision will naturally affect the vested interest groups. They may strive their best for realising values like love, justice, freedom, equality, dignity, basic rights, which arethevalues ofthe Reign of God. 4.1. Victims to be the Main Architects of the Ecclesial Movement The affected people, who are victims of cumulative injustice, in solidarity with, those of good will, will basically build this movement. As they voluntarily join the movement, there will be a deeper bond of unity and coherence among them. Members of this- movement will respond spontaneously with appropriate actions. They will be open and flexible. They will set the agenda for the realisation of aims and goals. People's energies and their own resources might be invested under a charismatic leadership, energizing the people. They might maintain good communication, interaction and dialogue among the members giving proper expression to their feelings and expectations. Instead of opposing movements, which are aimed at promoting a casteless society, the Church can start supporting, giving voice to their rightful aims. The Christian institutions should come forward to extend their support for furthering such just causes. When individual priests, religious, and the lay faithful are called to become active members, they should be encouraged to participate in the movement for equality. The Church structures should engage in serious introspection and initiate changes for an egalitarian society. All formation programmes should irate seriously the concrete proposals aimed at caste eradication (Arockiadoss 1977:286-7). 5. Liberation of the Dalits, the Main Target of the Movement Liberation of the dalits in. view of.their oppression, forms the basis for any meaningful promotioir of equality, within the Church. It should chiefly focus on the recognition of their human dignity and equality along with promotion of their Socio-economic, political and- cultural development. The first task of the movement is to abolish every form of discrimination based on caste wherever it exists like separate places in cemeteries and churches, inability to participate fully in the activities and celebrations of the Church and every maltreatment unworthy of their dignity. Practice of untouchability is not only against law but also it is unchristian. In our approach, we should distinguish between discriminatory practices based on caste and the socio-cultural system that supports it. We should adopt a two fold action plan: 1. Have a vigorous Christian campaign against the unchristian nature of untouchability. Seek to conscientize people and call for conversion and change of attitudes. 2. Identify concrete instances of discriminatory practices and tackle each one in a systematic way. Social equality may not be realised if economic disparities among various castes are not reduced especially if the dalits do not acquire a minimum status in life. Only then could they relate to others with self confidence and dignity. Due to the prevailing situation of the denial of Government benefits to Christian dalits, the Church has a special responsibility towards them. On their parts the dalits ought to get out of their attitude of dependence and strive to develop themselves rather than wait for the benefits from the Church or the Government. The option for the dalits in the programmes of the Church is not to be exclusive but to be real. Persons who are in a weaker economic condition, prolonged deprivation and need are also to be included. It should take care that the benefits meant for the dalits and deprived, do not ultimately benefit groups who have already come up in life. Every effort should be made in realizing basic needs like literacy, health, job oriented training, self-reliance among the weaker sections especially the dalits (Amaladoss 1994:124). 6. The Likely Conflicts and Challenges A society, which was static for centuries, cannot be expected to change without certain resistance. Conflicts are bound to occur but such conflicts should help us to adopt worthy Christian means and peaceful and non violent ways, aimed at changing the opponent rather than eliminating her/him after the example of Jesus and the legacy of non violent struggle from Gandhi. In a people's movement, the position of the dominant castes and their vested interests will certainly be challenged. The Church's leadership may also feel threatened, challenged and contested. In such a case, they should only welcome such a challenge as an opportunity for change. In an oppressive, unequal caste ridden society, struggle and change are more important than 'peace' and good order with injustice (Amaladoss 1994:125). A clash of interests with Church leadership is possible because the dalits can seek justice only from those in authority and not from their oppressors. Here the role of the enlightened leadership, both of clergy and laity, is important and essential. The dalits will not be fully liberated unless the whole caste system is transformed. There are other victims like backward castes. Affirmative action by all concerned is a must for such a change. The following are the suggestions/possible ways in which the People of God can be helped to become a loving community. 7. Promoting an Active Faith Priority is to be given to active Christian faith by which a Christian vision of community develops and individuals contribute actively for change of attitudes and the building up of new relationships. A change of world view could be promoted by a process of conscientization and common action. One is made to confront the concrete lived experience with the vision of faith. Each caste may have its own world view (dalits of oppression, others of inequality, and still others of domination) which they take for granted. Awakening will not take place automatically as it is a gradual process. The ideal programme will promote the involvement of various castes for the promotion of equality and justice. The reflection-action-reflection process will help in the interiorization of a new world view and the inculcation of relevant attitudes. Awareness is best built from a younger age when people are growing and are open to new ideas and challenges. Hence youth groups are to be gradually formed for establishing equality of all persons. Convictions are to be built from within without force or compulsion from outside. They are developed progressively over a period of time (Amaladoss 1994:128). 8. Promoting Equality: Some Concrete Measures (i) In the society where even external manifestations of untouchability are disappearing, not much improvement is seen in social relationships specially with regard to inter-dining and inter-marriage. In the context of sharing in the same Eucharistic meal, the community should be awakened to uphold the dignity of each person. By baptism all are children of the same Father, brothers and sisters of each other. The movement should encourage inter-dining and inter-marriages. Stiff opposition is bound to come but the provision of social support for those who transgress social customs will help in the process. The Church could give a religious motivation and legitimation. People of good will, and the forces of urbanization and modernization which are already in the process will help generate positive results. (ii) At times of village festivals, all outward manifestations of caste status need to be discouraged and equal participation of everyone is to be encouraged. Traditions, customs and practises do not easily allow changes. Extreme abuses could be stopped but what is needed is a process of conscientization for change of attitudes and the deepening of the Christian ideal. Concrete elements of the festival could be taken up for transformation, stressing the overall meaning of community celebration. (iii) The Parish Council ought to be transformed into an organ of egalitarian community in which all castes have equal participation. Deviations such as interplay of power relations in the parish; the parish priest using the parish council as a debating body and as a power game of the castes, are to be corrected. Authority in the Church at all levels is to be seen as real service; everyone, dalits and others, should become servants of each other, after the example of Christ (Amaladoss 1994:134). The different means of renewal in the Church today like the Basic Christian Communities, associations, prayer groups, etc., are to be conscientized and helped to rise above all ghetto mentalities and caste consciousness among them. They should be helped to have members from different castes and live in communion and co-operation among them through a process of personal conversion. (iv) The Religious are to be persons who transcend all societal barriers and live by the Spirit offering themselves as a total self gift for the ultimate concerns of life. They are called to be promoters of the Reign of God. In the context of the prevailing caste system, the religious are to be an egalitarian community without any trace of caste discrimination in their life. When a person is initiated into the religious life, s/he should renounce all traces of caste and profess to build an egalitarian community. Knowing that many traces of caste thrive in the religious communities, a positive commitment to community, a renunciation of caste in every sphere of their life is to be made. Abolition of every form of discrimination against persons is to be initiated and the opposite must be considered as an aberration of the greatest commandment of the love of the neighbour. Encouragement needs to be given to acceptance and appreciation of diversity and efforts at integration. "Taking a vow of community would mean that people who opt to become Religious will be conscientized during the early formation about the importance of community and the evils of the caste system" (Amaladoss 1994:139). Appropriate helps and safeguards need to be provided with proper monitoring by the superiors and the people. Conclusion Jesus started a movement based on the values of God's kingdom. The socially outcast people were given pride of place in it. Hence they joined it in great numbers. They were not only accepted but were given equal status as the children of the same Father. The Church is the continuation of this movement. She stands not only for the poor but also is of the poor. It is to them that the Gospel has to be primarily preached (Lk 4:18-19). Caste system has produced the worst form of dehumanization in India. Victims of this system have been reduced to the poorest of the poor. The Church, as the continuation of the movement started by Jesus, has to address her ministry to the dalits more than to any of other sections of the society. If she herself is caste ridden, the authenticity of her mission suffers beyond measure. First of all, she has to set her own house in order. It is high time that the Church developed an effective and adequate pastoral approach to inter-caste problems in the parishes affected by them. References: -
Amaladoss, Michael, -
Arockiadoss, P., -
Clark, S.B., -
Desroches, John, -
Massey, James, -
Scroggs, Robin,
Ref.:
Third Millennium (Indian Journal of Evangelization), n. 3, July-September
2000.
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