Caste system among Indian Christians

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The Caste system among Indian Christians is attributed to the assimilation of local Hindu practices, which has caused caste distinctions to be retained after conversion. Some Christian groups have adapted the Indian caste system in diverse ways across the subcontinent, often reflecting their own 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 60-80% of Indian Christians are members of the Dalits or backward classes.[4]

Contents

[edit] Christian castes by region

[edit] Goa

In the Indian state of Goa, mass conversions were carried out by Portuguese 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 "Bamonn's"and the Kshatriya became Christian noblemen called "Chatim" or "Chardos".The Christian clergy became almost exclusively Bamonn .Vaishya's who converted to Christianity became "Gauddo's", and Shudras became "Sudir's". Finally, the Dalits or "Untouchables" who converted to Christianity became "Maharas" and "Chambars" (an apellation 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[5]

Several ethnic groups who did not convert to Christianity and remained Hindus (such as Marathas) were incorporated into the Christian caste of "Chaddho"[6].

[edit] Kerala

Christians in Kerala are divided into several communities, including Syrian Christians and the so-called "Latin" or "New Rite" Christians.

Syrian Christians tend to be endogamous, and tend not to intermarry with other Christian castes[7]. Also, very rarely are there intermarriages between Latin Rite Christians and New Christians (converted in the 16th and 19th centuries) in Kerala; the latter were converted mainly from castes where fishing was the traditional occupation.

Syrian Christians derive status within the caste system from the tradition that they are converted Namboodiris, who were evangelized by St. Thomas[8]. Others argue however that the claims were made by the later Christians to obtain special caste status in the prevailing caste system of India. A notable point is that the Namboothiri history claims their origin in Kerala in the seventh century CE,[9] while Christianity in India originated in the first century CE, after St Thomas was speculated to have landed in Kerala at 52 AD[10]. Early writings place them at the level of the similarly matrilineal Nairs but below the patrilineal Namboodiris[11]. Following efforts by the Christian Missionary Society in the 1880s to enhance the rights of "New Christian" low-caste converts, and their demands to equal status with Syrian Christians, some of whom later joined the Syrian Christian community, the "delicate bonds" tying Syrian Christians to high-caste Hindus were broken[12]. The effect of Hindu fundamentalist organizations and other upper-caste Hindus in regarding Syrian Christians as a polluting caste and banning their entry into Hindu temple grounds combined with Syrian Christian attempts to affirm assumed savarna status - which some were denying - to create a situation in which riots and mob attacks on Syrian Christians occurred. This led to a "chasm" opening between Syrian Christians and their high-caste neighbours[13].

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] 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 the region[14].

[edit] Andhra Pradesh

Among Catholic Reddys in Andhra Pradesh, Christians prefer marrying Hindu members of their jati, to marrying low caste Christians[15].

[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 ”

[16]

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"[17]

[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[18].

There are separate seats, separate communion cups, burial grounds, and churches for members of the lower castes,[19][20] especially in the Roman Catholic Church.[21] Catholic churches in India are largely controlled by upper caste Priests and nuns[22]. 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 [23]. Out of the 156 catholic bishops, only 6 are from lower castes[24][1]. In addition, Dalit boys are not allowed to be altar boys or lectors. According to the "Poor Christian Liberation Movement", a Catholic organization, they are neglected by Christian missionary and convent schools, and they allege that these institutions solely cater to the upper castes[25]. No Dalit Catholics are involved in the administrative services of India, except for a few who have reconverted back to Hinduism.[26]

[edit] Criticism

Many Dalit Catholics have spoken out against discrimination against them by 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.[27]. Pope John Paul II also criticized the caste discrimination in the Roman Catholic Church of India when addressing the bishops of: Madras, Mylapore, Madurai, Cuddalore, and Puducherry 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"[28].

[edit] See also

[edit] Notes

  1. ^ a b Christian Castes Encyclopædia Britannica
  2. ^ a b Kerala Christians and the Caste System C. J. Fuller Man, New Series, Vol. 11, No. 1. (Mar., 1976), pp. 53-70.
  3. ^ Christian caste, Encyclopædia Britannica
  4. ^ Azariah 1985:5
  5. ^ Upper caste Catholics demand special rights, threaten to reconvert Indian Express - November 24, 1999
  6. ^ Caste Structure (in Goa). webindia123.com
  7. ^ Rao Babadur L. K. Anantakrishna Ayyar, Anthropology of the Syrian Christians. Cochin Government Press. 1926
  8. ^ Fuller, C.J.Indian Christians: Pollution and Origins.Man, New Series, Vol. 12, No. 3/4. (Dec., 1977), pp. 528-529.
  9. ^ Veluthat, K. 1978
  10. ^ T.K. Joseph (1955). Six St. Thomases Of South India. University of California, 27. 
  11. ^ Philips, Amali, "Gendering Colour: Identity and Marriage in Kerala", Anthropologica, 46 (2004):257.
  12. ^ Joseph, G.G. (2003). George Joseph. Orient Longman, 38. 
  13. ^ Low, Alaine M.; Frykenberg, Robert Eric (2003). Christians and missionaries in India: cross-cultural communication since 1500, with special reference to caste, conversion, and colonialism. Grand Rapids, Mich: W.B. Eerdmans Pub, 151. ISBN 0-8028-3956-8. “By the mid 1880s, partly as a result of reactionary (or right-wing) Hindu movements, Syrians were routinely being excluded...” 
  14. ^ 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)
  15. ^ Anthropometric variation among the reddis of Southern Andhra Pradesh, India - V Mani. Reddy 1987
  16. ^ Do Christians also practise caste system, asks SC Times of India - July 20, 2007
  17. ^ Sharif interview 17 November 1996
  18. ^ Michael 1999:17
  19. ^ Manickam 1988:173
  20. ^ Webster, John. 1994. The Christian Dalits: A History. Delhi: Indian Society for Promoting Christian Knowledge (ISPCK).
  21. ^[page # needed] Koshy 1968
  22. ^ Still untouchable: the politics of religious conversion Christian Century - June 19, 2002
  23. ^ CAST IDENTITY WITHIN THE CHURCH TWICE ALIENATION - Dalit Christians
  24. ^ Problems and Struggles Dalitchristians.com
  25. ^ Dalit Christians demand equality Times of India - November 14, 2004
  26. ^ discrimination against Dalits by Christians indianhope.free.fr
  27. ^ A palmyra leaf that sears us The Hindu - September 16, 2001
  28. ^ 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. Retrieved on 2007-04-24. 
  • 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.
  • Michael, S.M.Untouchable: Dalits in Modern India. Lynne Riener Publishers, 1999. ISBN 1555876978
  • Webster, John. The Christian Dalits: A History. Delhi: Indian Society for Promoting Christian Knowledge (ISPCK), 1994.

[edit] External links