Dalit Theology and Dalit Liberation (Ashgate New Critical by Peniel Rajkumar

By Peniel Rajkumar

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Thus, how else can order be restored than through the ejection of the ‘products of this disharmonious and disruptive conjoining’ (the Dalits) from within the contours of the society. Hence we have the Dalit communities who are relegated to a place outside ‘society’ and contact with whom is cautioned to be potentially ‘dangerous’. This can be comparatively analysed with Douglas’ arguments about maintaining cognitive categories. Aberrations of cognitive categories can be regarded as anomalies, which pose a threat to society and so need to be avoided.

39 All this led to the collapse of the pastoral ministry to the Dalits. In a complex socio-political situation where the growing need was for a well-integrated ministry that would empower the Dalits holistically, the Indian Church remained inaccessible and unresponsive to their situations as Dalits continued to be marginalized even within the Churches. 41 Thus, we can argue that though mass conversion of Dalits to Christianity from 1870–1960 influenced the emergence of Dalit theology as a confessional reality in the Indian context,42 it was the increasing perception of the discrimination against the Dalits within the Indian Church and the society43 which ultimately provided the impetus for the emergence of Christian Dalit theology as a theology of liberation.

C) Contemptuous treatment from ‘upper-caste’ Christians, and d) Internal conflicts between Christian Dalits on sub-caste, regional or linguistic basis. See Prabhakar, ‘The Search’, pp. 205, 206. 44 â•… Hubert Manohar Watson, Towards a Relevant Christology for India Today: An Appraisal of the Christologies of John Hick, Jurgen Moltmann and Jon Sobrino (Frankfurt am Main: Peter Lang, 2002), p. 52. 40 32 Dalit Theology and Dalit Liberation using Hindu Philosophy and Vedantic categories were attempted.

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