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Revision as of 09:03, 31 January 2007 by 193.61.19.181 (talk)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff)In some parts of India, Christians are stratified by sect, location, and the castes of their predecessors. For instance, the Syrian Nasrani Christians in South India retain the middle caste status in society. Starting from the 16th century, Portuguese missionaries converted some of the lower-castes to Christianity.
Presently in India, more than 70% of Christians are Dalits, but the higher caste Christians (30% by estimates) control 90% of the churches administrative jobs . Out of the 156 bishops, only 6 are from lower castesCite error: A <ref> tag is missing the closing </ref> (see the help page)..
Christian Castes in 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 , despite their violent anti-Hindu iconoclasm, were unable to destroy all aspects of the indigenous culture. Thus, the original Hindu Brahmins in Goa now became Christian "Bamonn's", and the Kshatriya became Christian noblemen called "Chatim".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"). Several ethnic groups who did not convert to Christianity and remained Hindus (such as Marathas) were incorporated into the Christian caste of "Chaddho".
Thus, the Varna system was effectively mapped into Christian society in the region. The Castes were based on ideas of Nobility and family, much like the rest of South Asia. The Christian Castes had sub-castes (Jatis) like Saraswats, Chitpavans etc.
Caste Discrimination among Indian Christians
Christian churches in India are largely controlled by upper caste Priests and nuns. Low-caste Dalit Christians are discriminated against by the upper-caste Christians. The extent and practice of untouchability within the Indian Christian community have been researched. Chapels for Dalit Christians are often segregated from Christians of a higher caste. Other churches admit Dalit Christians, but keep separate pews for them. Dalit Christians are buried in separate cemeteries. In addition, Dalit boys are not allowed to be altar boys or lectors. In addition, there are various instances of economic discrimination where Dalit Christians are not allowed to own arable land by upper caste Christian clergy. In many Christian communities in India, bonded labor is still practiced. As a consequence of the discrimination, Dalit Christians tend to be very poor and undernourished. Dalit Christians are denied education by the Upper Caste Priests and nuns. Very few Dalit Christians are involved in administrative services, except for the few who reconverted back to Hinduism. There exists evidence to show that Christian individuals have mobility within their respective castes.
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.
It is generally considered that the Christians in Kerala State belonging to the Malankara Orthodox Church are descnended from high caste Brahmin, who had been converted directly the the Apostle Thomas.
References
- Christian Castes Encyclopedia Britannica
- Problems and Struggles Dalitchristians.com
- ' CASTE STRUCTURE (in Goa),webindia123.com
- discrimination against Dalits by Christians indianhope.free.fr
- Kerala Christians and the Caste System C. J. Fuller Man, New Series, Vol. 11, No. 1. (Mar., 1976), pp. 53-70.
- A palmyra leaf that sears us, The Hindu