Caste system among Indian Christians
The Caste system among Indian Christians often reflect stratification by sect, location, and the castes of their predecessors.[1] Social practices among certain Indian Christians parallel much of the discrimination faced by lower castes in other religious communities, as well as having features unique to this community.
Caste distinctions among Indian Christians are breaking down at about the same rate as those among Indians belonging to other religions. There exists evidence to show that Christian individuals have mobility within their respective castes.[2] But, in some cases, social inertia cause old traditions and biases against other castes to remain, causing caste segregation to persist among Indian Christians.[3] About 70-80% of Indian Christians are Dalit Christian, members of the Dalit or backward classes.[4][5][6][7]
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[edit] Christian castes by region
[edit] Kerala
Christians in Kerala are divided into several communities, including Syrian Christians and the so-called "Latin" or "New Rite" Christians. The Roman Catholic Church consists of three rites namely the Syro-Malabar rite, the Syro-Malankara rite and the Latin Rite.
The Syro-Malabar and Syro-Malankara rites, colloquially referred to as Syrian Christians, rites maintain their traditional Syrian rites and practices. Syrian Christians derive status within the caste system from the tradition that they are converted High caste Hindus such as Namboodiris, Nairs and Jews (Israelites), who were evangelized by St. Thomas.[8] Writers Arundhati Roy and Anand Kurian have written personal accounts of the caste system at work in their community.[9][10][11][12] Syrian Christians, especially Knanaya Christians tend to be endogamous, and tend not to intermarry with other Christian castes.[13] This is because they wish to preserve their Jewish heritage.
The Latin Rite Christians were among the scheduled castes in the coastal belt of Kerala, where fishing was the primary occupation. They were actively converted by missionaries in the 16th and 19th centuries. These missionary activities were carried out by Western Latin Rite missionaries who did not understand the significance of the caste system in India; none of the Syrian churches had participated in such activities among the scheduled castes of India because they were aware of the prejudices of the caste system.[citation needed] The government of India later granted this group OBC status. Very rarely are there intermarriages between Syrian Christians and Latin Rite Christians.
Anthropologists have noted that the caste hierarchy among Christians in Kerala is much more polarized than the Hindu practices in the surrounding areas, due to a lack of jatis. Also, the caste status is kept even if the sect allegiance is switched (i.e. from Syrian Catholic to Syrian Orthodox).[2]
[edit] Goa
In the Indian state of Goa, mass conversions were carried out by Portuguese Latin missionaries from the 16th century onwards. The Hindu converts retained their caste practices. The continued maintenance of the caste system among the Christians in Goa is attributed to the nature of mass conversions of entire villages, as a result of which existing social stratification was not affected. The Portuguese colonists, even during the Goan Inquisition, did not do anything to change the caste system. Thus, the original Hindu Brahmins in Goa now became Christian Bamonns and the Kshatriya became Christian noblemen called Chardos . The Christian clergy became almost exclusively Bamonn. Vaishyas who converted to Christianity became Gauddos, and Shudras became Sudirs. Finally, the Dalits or "Untouchables" who converted to Christianity became Maharas and Chamars (an appellation of the anti-Dalit ethnic slur Chamaar). The upper caste Gaonkar Christians have demanded that only their community be given positions on the Pastoral Council of Goa's Catholic Church.[14]
[edit] Tamil Nadu
The cohesion of jatis among caste Christians (eg. Paravas) and the strength of caste leadership are noted by scholars to be much stronger than comparable predominantly Hindu castes in Tamil Nadu.[15] However, discrimination still persists. Lourdunathan Yesumariyan, Jesuit activist notes that "over 70% of Catholics are Dalit converts. But only four out of 18 bishops are from the Dalit-Christian community." [16] In Tamil Nadu, Christian dalits also complain of discrimination by the Telugu speaking Reddiar minority[17]
[edit] Andhra Pradesh
60-70 % Catholics are Kammas and Reddys in Andhra Pradesh; the remaining are Protestants from various castes.[18]
[edit] Under the law
Indian law does not provide benefits for "Dalit Christians", however Christians have been agitating for the same rights given to Hindu, Buddhist, and Sikh Scheduled castes. Despite the activists point of discrimination due to social tag or status, which doesn't go away, Justice K. G. Balakrishnan asked: "Could the Christians admit that they practise caste system and that Dalits (among them) face social discrimination requiring reservation to uplift their cause? This is not all that easy."[19]
Some Christians also oppose the proposed labeling of "Christian Scheduled castes" because they feel their identity may be assimilated. Pastor Salim Sharif of the Church of North India notes "We are becoming another class and caste."[20]
[edit] Caste discrimination among Indian Christians
[edit] Incidence
Caste discrimination is strongest among Christians in South India and is weak or even nonexistent among urban Protestant congregations in North India. This is due to the fact that in South India, whole castes converted en masse to the religion, leaving members of different castes to compete in ways parallel to Hindus of the Indian caste system.[21]
There are separate seats, separate communion cups, burial grounds, and churches for members of the lower castes,[22][23] especially in the Roman Catholic Church.[24] Catholic churches in India are largely controlled by upper caste Priests and nuns.[25] Presently in India, more than 70% of Catholics are Dalits, but the higher caste Catholics (30% by estimates) control 90% of the Catholic churches administrative jobs.[26] Out of the 156 catholic bishops, only 6 are from lower castes.[1][27]
[edit] Criticism
Many Dalit Catholics have spoken out against discrimination against them by members of the Catholic Church. A famous Dalit activist with a nom-de-plume of Bama Faustina has written books that are critical of the discrimination by the nuns and priests in Churches in South India.[28] Pope John Paul II also criticized the caste discrimination in the Roman Catholic Church in India when addressing the bishops of Madras, Mylapore, Madurai, Cuddalore, and Pondicherry in late 2003. He went on to say: "It is the Church's obligation to work unceasingly to change hearts, helping all people to see every human being as a child of God, a brother or sister of Christ, and therefore a member of our own family".[29]
[edit] See also
[edit] Notes
- ^ a b Christian Castes Encyclopædia Britannica
- ^ a b Kerala Christians and the Caste System C. J. Fuller Man, New Series, Vol. 11, No. 1. (Mar., 1976), pp. 53-70.
- ^ Christian caste, Encyclopædia Britannica
- ^ Struggle for justice to Dalit Christians Brojendra Nath Banerjee, Uiliyāma Kerī Sṭāḍi eyāṇḍ Risārca Seṇṭāra. Page 42: "At stake is the fate of 16 million Christians of SC origin, who form 70-80 percent of the Christians in the country"
- ^ Carol Henderson Garcia, Carol E. Henderson 2002:40 "Today about 70 percent of Christians are Dalits"
- ^ Radhakrishnan 2005:23
- ^ Azariah 1985:5
- ^ Fuller, C.J.Indian Christians: Pollution and Origins.Man, New Series, Vol. 12, No. 3/4. (Dec., 1977), pp. 528–529.
- ^ "Caste among Syrian Christians". Encyclopædia Britannica. http://www.britannica.com/EBchecked/topic/115071/Christian-caste. Retrieved 19 March 2010.
- ^ "Racing on the fast track". Hindustan Times. http://www.hvk.org/articles/0606/16.html.
- ^ Fuller, C.J.Indian Christians: Pollution and Origins.Man, New Series, Vol. 12, No. 3/4. (Dec., 1977), pp. 528–529.
- ^ "Nambudiri origin". www.hindutva.org. http://www.hindutva.org/christianity.html. Retrieved 19 March 2010.
- ^ Rao Babadur L. K. Anantakrishna Ayyar, Anthropology of the Syrian Christians. Cochin Government Press. 1926
- ^ Upper caste Catholics demand special rights, threaten to reconvert Indian Express - November 24, 1999
- ^ Kauffman, S. B.. "A Christian Caste in Hindu Society: Religious Leadership and Social Conflict among the Paravas of Southern Tamilnadu." Modern Asian Studies. 15, No. 2, (1981)
- ^ Indian Dalits find no refuge from caste in Christianity BBC News - 13 September 2010
- ^ Caste Divide The Hindu - March 14, 2011
- ^ Anthropometric variation among the reddis of Southern Andhra Pradesh, India - B.Rakesh Babu 1984
- ^ Do Christians also practise caste system, asks SC Times of India - July 20, 2007
- ^ Sharif interview 17 November 1996
- ^ Michael 1999:17
- ^ Manickam 1988:173
- ^ Webster, John. 1994. The Christian Dalits: A History. Delhi: Indian Society for Promoting Christian Knowledge (ISPCK).
- ^[page needed] Koshy 1968
- ^ Still untouchable: the politics of religious conversion Christian Century - June 19, 2002
- ^ CAST IDENTITY WITHIN THE CHURCH TWICE ALIENATION - Dalit Christians
- ^ Problems and Struggles Dalitchristians.com
- ^ A palmyra leaf that sears us The Hindu - September 16, 2001
- ^ Papal Address to Bishops of Madras-Mylapore, Madurai and Pondicherry-Cuddalore ZENIT - November 17, 2003
[edit] References
- Azariah M. The Un-Christian Side of the Indian Church. Alit Sahitya Academy, 1985.
- Kenneth, Ballhatchet (1998). Caste, Class and Catholicism in India, 1789-1914. Routledge. ISBN 0700710957. http://books.google.com/books?vid=ISBN0700710957&printsec=frontcover. Retrieved 2007-04-24.
- Kerala Christians and the Caste System C. J. Fuller Man, New Series, Vol. 11, No. 1. (Mar., 1976), pp. 53–70.
- Fuller, C.J.Indian Christians: Pollution and Origins. Man, New Series, Vol. 12, No. 3/4. (Dec., 1977)
- Henderson, Carol. Culture and Customs of India. Greenwood Press, 2002.
- Koshy, Ninan. Caste in the Kerala Churches. Bangalore: Christian Institute for the Study of Religion and Society, 1968.
- Manickam, Sundararaj. Studies in Missionary History: Reflections on a Culture-contact. Christian Literature Society, 1988.
- Radhakrishnan, P. Perfidies of Power: India in the New Millennium. TR Publications, 2005.
- Michael, S.M.Untouchable: Dalits in Modern India. Lynne Riener Publishers, 1999. ISBN 1-55587-697-8
- Webster, John. The Christian Dalits: A History. Delhi: Indian Society for Promoting Christian Knowledge (ISPCK), 1994.
