Methodology of Dalit Theology

1. Dalit Theology
1.1 The Term “Dalit
Communitarian identity is reflected in the name/term which a community chooses for
itself or is given/ascribed/imposed on them. Methodologically, such terms/names
becomes very significant because the usage of such terms communicate on the one hand
to the community for which it is being used for and on the other hand to the people at
large, the identity, the history, the present and the future aspirations of that very
community. “Dalit,” in Sanskrit is both a noun and an adjective. As a noun, Dalit can be
used for all three genders, masculine, feminine and neuter. It has been derived from the
root “dal” which means to crack, open, split, etc. “Dalit,” has come to mean, things or
persons burst, split, broken or torn asunder, downtrodden, scattered, crushed,
destroyed, etc. The term “dalit” has also its parallel in Hebrew with the root “dal”
meaning low, weak, poor, helpless etc. However, it were the Dalit resurgent movements
in the late 70s that gave the term “Dalit” its present connotation of people who are
oppressed and are outside the Hindu fold of caste system. Their status among the
Hindu social hierarchy led them into works that were inhuman and dirty. Therefore,
along with their social status, their work also became a ground of discrimination. At a
deeper level, Nirmal defines the term ‘Dalit’ as,
• The broken, torn the burst, the split
• The opened, expended
• The bisected
• The driven asunder, the dispelled and scattered
• The downtrodden, the crushed, the destroyed
• The manifested and displayed.

Therefore M.E. Prabhakar suggests that the word “Dalit” means the oppressed or
broken victims and refers both to the people who are deprived and dehumanized and
the state of their deprivation/dehumanization. On the grounds of caste, they are
ontologically separate from all ther humans. Dalits are dehumanized people made
strangers in their native soil, deprived of personal dignity and basic human right.
Therefore this term communicates a negative identity of/for Dalits.

1.2 Indian Theological system dominated by Brahmanic Tradition

A.P. Nirmal points out that, Indian theological system, up till 1980s had been
dominated by a culture that represented the elite of the society. It was the work of the
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elites expressing the world view of the elites. He does a mapping of the theological
tradition till 1980s and makes this following observation,

To speak in terms of the traditional Indian categories Indian Christian Theology, following the
Brahminic tradition, has trodden the jnana marga, the bhakti marga and the karma marga. In
Brahmabandhav Upaddhyaya, we have a brilliant theologian who attempted a synthesis of Sankara’s
advaita vedanta and Christian theology. In Bishop A. J. Appasamy, we had a bhakti margi theologian
who tried to synthesize Ramanuja’s Vishista Advaita with Christian theology. In M. M. Thomas we
have a theologian who has contributed to theological anthropology at the international level and who
laid the foundation for a more active theological involvement in India- the karma marga. In Chenchiah,
we find an attempt to synthesize Christian theology with Sri Aurobindo’s “Integral Yoga.1

It is therefore evident that Indian Christian theological tradition has neglected the socio-
economic dimension of Indian society. Even the Indian ecumenical involvement and its
allegiance to dialogue with other faiths have further extended Brahminic ideology in
theology. Nirmal calls this approach of Indian Christian theology as obsession with
Brahminic tradition. The “problem” of other faiths became more important that the
“problem” of the suffering community. The dominant culture has become the norm in
Indian theology so much so that the needs and aspiration of the oppressed are forgotten
and neglected. However, the advent of Latin American theology and its allegiance to
liberation theology inspired the emergence of “Third world theology.” Even though the
importance of social involvement and political action was highlighted, liberation theology
from the west could not fully appeal to Indian situation. The reason being that was, Latin
American theology used Marxist analysis of socio-economic realities, whereas Indian social
system was dominated by caste. In Dalit reality we need to discover linkage, the nexus, and
the inter-dependence between cultural and economic factors in Indian society. Dalit reality
is thus located in caste-class-power nexus. Therefore, liberation theology from the west was
thus unaware of Dalit realities. Dalits experiences of suffering, deprivation and subjugation
were not the sources of theologizing. The concrete life experience of the Dalits was over
looked. The structures that perpetuated oppression were overlooked. This approach was
not representative of the community of the church as the vast majority of the church
membership was from Dalit backgrounds. It is in this context of Dalit experience that a
need for Dalit Theology arises.

1.3 Human Experiences as Starting Point of Theology

1
A.P. Nirmal, “Towards A Christian Dalit Theology” in A Reader In Dalit Theology, edited by A.P. Nirmal
(Madras: GURUKUL, NA), 54-55.
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The Christian theological tradition, in Nirmal’s view, has professedly wedded itself to
philosophy. It always regarded philosophy as the most adequate medium for
communicating Christian theological truths. However the emergence of liberation
theologies has brought about a considerable change to the method of theologizing. Initially
it was philosophy, and now in the context of liberation theology, human life with all its
absurdity, illogicality, inconsistence, incoherence and unsystematicness have become the
method of/for theologizing. This theology has moved from proposition to people. As a
result people’s life has become of prime importance in the process of theologizing. It is not
just the movement from proposition to people but have also challenged the notion that,
philosophical proposition as archetype. It has led to the establishment of what we can call a
theology from ‘below’ in response to theology from ‘above’. Sociology in theology sees
human experiences as agencies to challenges and critiques classical theological
propositions and frameworks. Theology is not only concerned about theory and thought
but the basic unity of theory, practice, thought and action.

1.4 Particularity of Dalit Experience.

Nirmal points point out that theologies have to deal with epistemological question.
However, our knowledge of things is paradoxical and situational. Therefore, our
knowledge has to be grounded in praxis of theory and practice and thought and action.
In relation with Dalit theology, pathos is the epistemological guide. It is the pain and the
suffering of Dalit communities that become a priority over praxis of theory. Thus for
Dalit theology “pain and pathos are the beginning of knowledge.” From pathos arise
three different modes of knowing, i.e. pathetic, sympathetic and empathetic,

In Dalit perspective of doing theology, all knowing, including knowing God, is characterized by
pathos. At the heart of Dalit experience is pathos. It is only the first hand Dalit experience of their
suffering that leads to, pathetic knowing, which exclusively belongs to the Dalits. It is Dalits who
“live” Dalit existence. However, there are other oppressed people and people like Shudras who
also experience suffering. Their suffering is not Dalit pathos, but is akin to it. They can therefore,
empathize with the Dalit people. Their knowing is empathetic knowing. There are people who
though not Dalits themselves are inclined to identify themselves with the cause of the Dalits - and
help in the process of removing the Dalit suffering. If they really side with the Dalits, then their
way of knowing can be called a sympathetic knowing. The first hand experience of Dalit pathos is
not theirs, but they are capable of sympathizing with the Dalits.2

2
Nirmal, “Doing Theology From…, 142.
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For Nirmal, though Dalit theology can be attempted at different levels, authentic Dalit
theology must arise out of Dalit pathos. Pathetic knowing is the privilege of Dalits.
Knowledge is therefore grounded in praxis. Methodologically, Dalit theology affirms
the pathos of Dalit life and also point to its priority over praxis. Praxis in Dalit theology
only comes after recognition and the acknowledgement of Dalit experiences of pain and
suffering. It is through pain and suffering that Dalits know God. Out of this arises
methodological exclusivism.

1.4.1 Methodological Exclusivism

For Nirmal, the implication of the above epistemological discussion is that; Dalit
theology must observe a “methodological exclusivism in relation to other theologies.”
Such a methodological exclusivism, however, does not imply a community exclusivism.
As a community, Dalits must be open to other marginalized communities. They must
also be willing to receive help from all possible sources and promote community
relationships. But Nirmal points out that, to produce a people’s theology, it is necessary
that Dalit theology should remain “exclusive in character.”

This exclusivism is guard against the tendency of Dalit theology being dominated by
the dominant. Methodological exclusivism is important “because the tendency of all
dominant tradition - cultural or theological - is to accommodate, include, assimilate and
finally conquer others.” This exclusivism implies that the Triune God is on their side
and not on the side of the oppressors. Out of this methodological exclusivism arises the
counter character of Dalit Theology. It is a theology, about, for and form the Dalits.

1.4.2 Dalit Theology as Counter Theology

We have been convinced till now of the fact that Dalit theology has to directly link with
dalit identity, any separation would be alienation from Dalit ideological point of view.
Theology grounded in the inhuman experiences of people is always linked to identity of
that particular community. In relation to identity Nirmal points out that, Dalit theology
will represent a radical discontinuity with the classical Indian Christian Theology of the
Brahminic tradition and this Brahminic tradition will be challenged by the emerging
Dalit theology. Thus Dalit theology differs from other theologies on the basis of actual
history, context and ideological basis. As Dalit theology challenges dominant tradition
and culture, it gains the character of a counter theology.

As it is a counter theology, it uses different sources and methods of theologizing. M. E.

Prabhakar points out that Dalit theology is from below because it uses Dalit people’s
concretes experiences and expressions for theologizing. The counter character of Dalit
theology is highlighted by the following consideration,
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 • Dalit theology as people’s self-affirmation of doing their theology from
within their own situations.
• Dalit theology as a way through which Dalits want to transform themselves.
• Dalit theology as creating alternative consciousness of economics of equality,
politics of justice, and a religion of God’s freedom.
• Dalit theology as Dalits challenge to the dominant consciousness that
propagates economics of exploitation, politics of oppression and a religion
that supports the unjust caste structure.

Thus, “Dalit theology is an attempt towards an authentically Indian liberation theology.”

1.5 Caste as the Point of Departure In Dalit Theology

Theology does not start with revelation or scripture but with social realty or the analysis
of the context. In Dalit theology, the analysis of context is explored from caste
perspective and reality of oppression and furthermore seeks to interpret the Word of
God and Christian faith in relation to this context. Through oppressive caste structure
and system; Dalits have been forced into a comprehensive system of slavery that
extends to social, political, economic and religious sphere of life. Devasahayam points
out that the methodology of Dalit theology i.e. the principle that governs the process of
enquiry, analysis and evaluation is caste. Primary Identity of a person is related to caste
and caste is further related to the social hierarchical identity of a person. This social
hierarchy becomes a defining character of division of community on the basis of purity
and pollution and further, these discriminating divisions are authenticated by religious
ordinances. Therefore, Maria Arul Raja observes that, commitment to oppressive moral
order and its affiliation social order is sought by the dominant, in terms of imposed
exclusion and degradation. Consequently, a Dalit psyche is heavily influenced by a
sense of exclusion, separation, inferiority and inequality. Thus, the question of caste
opens up the whole question about Dalits and their historical experience of oppression.
Therefore Dalit methodology has to take seriously the historical experiences of Dalits.

1.6 Affirmation of Dalitness

The negative connotation to the term ‘Dalit’ is not to be content with. Dalit theologians
have re-interpreted this term for a positive meaning. For Fr. Dinoisious Rasquina, the
term ‘Dalit’ represents a rejection of the Brahminic theory of caste hierarchy, including
karma and the Hindu concept of purity and pollution. It is a term through which Dalits
reject the forces of oppression and motivate themselves to fight against the evils of caste
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hierarchy. Caste in Dalit theology is sin and caste system ‘Satan.’ Through the term
‘Dalit’ Dalits affirm their self-worth with all other human beings. Therefore, James
Massey points out that the acceptance of ‘Dalitness’ is the first step towards
transformation into ‘full and liberated human beings’. Peniel Rajknumar also points out
to the fact that the self-realization of Dalits is essential for their self-liberation as a
community. This dalitness is not just limited to Christian Dalits because Dalit theology
is not only concerned with Christian Dalits alone. It seeks to establish link with all the
Dalits. Therefore, Nirmal points out that ‘dalitness’ is the common Dalit experience of
Christians along with other Dalits that will shape a Christian Dalit theology.

1.7 Historical Approach to Dalit Theology

Methodologically, the historical approach in Dalit theology seeks to bring interaction
between, Dalit history (glorious past), Dalit experiences in the present (caste
oppression) and Dalit future aspirations and goals (renewed social identity).3 Historical
approach seeks to rebuild and restore the lost identity of self worth and aims to regain
the lost glory of the past. Consequently, Dalits become the subjects of their own history.
Therefore, the term Dalit is a term of protest against caste names and Dalit identity is an
anti-caste identity.4 Dalit identity is a comprehensive identity which inclusive and
communitarian. It is an identity that envisions the oppressed as social agents of change
rather than social victims. The aspirations of Dalit identity envision a renewed social
identity and therefore Dalit identity is not only social but political as well.

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This historical approach to Dalit theology is significant because it is not enough to analyze the present state of
Dalits. The questions like who are Dalits, how and why did they become Dalits, or what made them tolerate the
status assigned to them for so long are significant in Dalit quest for Liberation. Such an approach is highly
significant ideologically as it uncovers and reveals elements significant for Dalit ideology. Such an approach
highlights three important observations. Firstly, it tries to see historically the interrelation of Dalits with other
subjugated and oppressed communities such as tribals, adivasis, women etc. Secondly, it uncovers the determining
factors responsible for degradation of oppressed communities. Thirdly, a historical approach determines and guides
on how a casteless society is to be achieved and developed further. Thus it can be inferred that a historical
perspective is a critique on the use and misuse of power. It tends to analyze not only the social but also political,
cultural and religious dimensions of oppression. It promotes a vision of transformation of casteless society. Saral K.
Chatterji, “Some Aspects of Dalit Ideology” in Towards A Common Dalit Ideology edited by A.P. Nirmal (Madras:
Gurukul Lutheran Theological College and research Institute, NA), 5-17.
4
Devasahayam, “Identity in Theology…, 19. P. Mohan Larbeer, “Dalit Identity- A Theological Reflection” in
Frontiers of Dalit Theology, edited by V. Devasahayam (Delhi/Madras: ISPCK/GURUKUL, 1997), 377.
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