Ethan Walker
India's society has been structured by caste for thousands of years, and the country's Christian community is not exempt from this. While caste-based discrimination is less prevalent in progressive states like Kerala, it persists across religions, including within the Catholic Church. Dalit Catholics, who make up 70% of Catholics in India, continue to face aggression from upper-caste Catholics, and the church has been accused of being complicit. Efforts to address caste inequalities within the church continue to spark debate, with some arguing for practical measures and others for prophetic ones. The issue of caste in the Catholic Church in India is deeply complex and contentious.
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What You'll Learn
Caste discrimination within Catholic community
Caste discrimination has been a pervasive issue within the Catholic community in India, despite the religion's egalitarian ideals. While the Catholic Church has been a site of refuge for many lower-caste Hindus seeking to escape discrimination, casteism has insidiously persisted within its folds.
Historical Context
The history of caste within the Catholic community in India is complex. During the colonial period, Portuguese missionaries were successful in converting entire villages, particularly lower-caste fishermen along the coasts. However, the new Christian converts, including Dalits, continued to face discrimination and were even considered "untouchables" by Syrian Christians. This dynamic was underpinned by the notion that Syrian Christians occupied a high place within the Hindu caste hierarchy, leading them to maintain a physical distance from lower castes.
Contemporary Casteism
Casteism remains a systemic issue within the Catholic community in India, intersecting with gender and sexuality. Dalit Catholics, who constitute a significant proportion of Indian Catholics, continue to face discrimination in various forms. For example, in the state of Tamil Nadu, where most Catholics are from subordinated castes, only one out of 18 bishops is Dalit, illustrating the underrepresentation of Dalits in leadership positions. Dalit Christians also face occupational discrimination, restricted access to quality education, and segregation in places of worship. In 2008, Dalit villagers in Eraiyur village, Tamil Nadu, faced physical attacks by upper-caste Catholics when they demanded their own parish church after being refused various privileges within the church.
Protests and Activism
Dalit Christians have actively protested against caste discrimination within the Catholic Church. The Dalit Christian Liberation Movement (DCLM) has staged demonstrations demanding equal rights and representation for Dalits within the Church. They have called for the appointment of a Dalit archbishop to address caste discrimination within the community. Additionally, Dalit activists, such as Bama Faustina, have written books critiquing the discrimination perpetrated by nuns and priests of the Catholic Church in South India. These efforts reflect a broader struggle to address casteism as a human rights issue that transcends religious boundaries.
Global Dimensions
Casteism is not limited to India but has also manifested within the Indian Catholic diaspora. Syrian Christian migrants in the United States, for instance, have established dominant-caste Christian organizations and dominated leadership positions in "Indian Christian Churches." This dynamic has resulted in Latin Catholic priests from India feeling unwelcome in Syrian Christian communities in the US, perpetuating caste-based exclusion.
Caste discrimination within the Catholic community in India persists despite the religion's espoused egalitarianism. While conversion to Christianity has offered some respite from caste-based oppression, the insidious nature of casteism has resulted in its perpetuation within religious communities. Dalit Catholics continue to navigate discrimination, underrepresentation, and segregation. Addressing casteism within the Catholic Church requires a concerted effort to dismantle caste privilege and power dynamics that undermine the equal rights and dignity of all community members.
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Dalit Christians' access to government benefits
The Indian Constitution of 1950 abolished untouchability, converting the untouchable castes into scheduled castes and tribes. This provided affirmative action for Dalits, with 22.5% of government and semi-government jobs, including seats in Parliament and state legislatures, being reserved for those in the scheduled castes. The law also set aside space for admission to schools and colleges.
However, the Scheduled Caste Order of 1950 states that "No person who professes a religion other than Hinduism shall be deemed to be a member of the Scheduled Caste". This order has been amended over the years to include Sikhs and Buddhists, but not Christians. As a result, Dalits who convert to Christianity are no longer part of the affirmative action program run by the government.
Dalit Christians face discrimination and segregation in many parts of India. They are denied access to government benefits and face social and economic exclusion. They also face violence in rural parts of the country, where 84% of all Dalits live.
There have been appeals to the Indian government to extend the benefits of the reservation policy to Dalit Christians to improve their employment opportunities. A pending case in India's Supreme Court aims to help Christian Dalits gain access to government benefits. However, the Supreme Court denies that Dalit Christians suffer caste oppression after their conversion, claiming that once a person leaves Hinduism, they also leave the caste system and are no longer in need of government assistance.
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Caste distinctions among contemporary Indian Christians
Indian Christian society is divided into groups geographically and according to denomination, but the overriding factor is one of caste. Caste groups may dine together and worship together, but, as a rule, they do not intermarry. The problem of reconciling change in religious belief with existing social tradition has dominated the history of Christianity in India.
The caste system among Christians in India is a form of social stratification that persists based on caste membership at the time of an individual’s or ancestor’s conversion. The Portuguese conquest of Goa in 1510 led to the conversion of entire villages, with the Portuguese clergy imposing Portuguese surnames on the converts at the time of baptism, making it difficult to know their original caste. The Portuguese suppressed untouchability among the converts and homogenized them into new Catholic castes. However, the converted Hindus retained a variation of their caste status based on patrilineal descent from their previous caste affiliations. For example, the new converts from all the lower castes and previously Dalit and adivasi groups were grouped together as Sudirs, equivalent to Shudras.
In Northern India, Catholic missions work mainly with lower social groups, and converts often find greater respect within their new religious community. Similarly, the mass conversion of Paravars dates back to the Portuguese era in the 15th century, and they became the subjects of the Portuguese king. The first Nadar conversion to Christianity was initiated by a German missionary in the 18th century, and they later embraced the faith in the 19th century. In the 19th century, Protestant missionaries arrived in India and insisted on social reform alongside religious conversion, resulting in most of their converts coming from the lowest social classes.
Casteism also exists within the Indian Christian diaspora. Post-1965 Syrian Christian migrants to the US established dominant-caste Christian organizations and became leaders in the 'Indian Christian' community. Leadership positions in these churches are held by dominant-caste members, and casteist attitudes continue to influence everyday life.
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Catholic churches' struggle to address social structures
For thousands of years, Indian society has been structured by caste, with a family's caste largely determining one's social standing and opportunities. Caste is so embedded in Indian culture that it has seeped into every religion in the country, including Christianity. While many Indian Catholics expected that their status as Catholic Christians would free them from lower-caste status, they have been disappointed by the degree to which their subordinate status persists.
The Catholic Church holds a steadfast commitment to addressing social issues that affect humanity, such as poverty, inequality, and injustice. It actively seeks to promote justice, compassion, and solidarity in society, rooted in the teachings of the Bible and the principles of Catholic social doctrine. The Church views social justice as an integral part of its mission and calls for the establishment of just social structures that uphold the common good and promote the flourishing of all individuals.
However, the Church also recognizes the importance of being respectful of existing social structures. This has created a struggle for the Church in India as it grapples with the question of how to address caste, class, and racial divides. Should Christians deal with these issues practically or prophetically?
The caste system has had a significant impact on the educational and economic opportunities available to Indian Catholics. Dalit children, for example, rarely have access to an English education, which is essential to getting ahead in India. Additionally, Dalits who convert to Christianity often do not get baptized because their conversion would be reported to the government, resulting in the loss of legal and job benefits available to scheduled castes.
The Catholic Church's commitment to addressing social issues and promoting justice is evident in its efforts to correct inequalities and spark debate within India. However, the Church also recognizes the complexity of respecting existing social structures while upholding its gospel values. This struggle to address social structures is a challenge that the Catholic Church in India continues to navigate as it seeks to build a more just and humane world.
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Catholic missions working with lower social groups
The introduction of Catholicism to India began in the first decade of the 1500s with the arrival of Portuguese missionaries. In the 16th century, the proselytization of Asia was linked to Portuguese colonial policy, and missionaries of various orders began to build churches along the coastal districts.
The Diocese of Quilon, headquartered at Kollam, was the first Roman Catholic diocese in India, erected in 1329. In the 16th century, the Portuguese granted protection to the Paravars, a community that was threatened by Arab fleets offshore, on the condition that their leaders were baptised as Christians and encouraged their people to convert to Christianity. By 1537, the entire community had declared itself to be Christian.
In the present day, Catholic missionary work has shifted its focus to social justice issues, striving to avoid the cultural imperialism and economic exploitation that often accompanied religious conversion in the past. Jesuits in India, for example, are more involved in educating and assisting the poorest rural populations, such as the Dalits and Adivasi, than in direct conversion efforts.
Catholics in India run more than 5,000 healthcare facilities, and their charity work, especially Mother Teresa's care for the poorest, is respected. The Church is growing rapidly, especially among Dalit and tribal peoples. However, the caste system remains a major issue, and the current government's Hindutva platform has intensified the persecution of religions other than Hinduism, including the reconversion of Dalit and tribal groups.
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Frequently asked questions
Yes, caste affects the lives of Catholics in India. Dalit Catholics, for example, have been subject to upper-caste aggression and discrimination.
Caste affects educational and economic opportunities. Dalit children, for example, rarely have access to an English education, which is essential to getting ahead in India. Caste also affects marriage prospects, burial grounds, and seating arrangements during worship.
There are conflicting views on how to address caste discrimination within the Catholic Church in India. Some advocate for practical measures, such as increasing access to government benefits and educational opportunities for Dalits. Others prioritize maintaining respect for social structures without compromising the gospel. The Catholic Bishops' Conference of India published a policy in 2016 emphasizing the need for selecting Dalit community bishops without prejudice and the caste discriminatory mindset.
