Contextual Readings of the Bible: Dalit Hermeneutics

1. Introduction

Hermeneutics is the theory and practice of interpretation, in which the interpreter tries to explore
a new understanding of the text, by attempting to make the unclear into the simplest, using
human language. There are a number of theories, methods and practice of interpreting a text.
Contextual theologies arose as a critique to traditional theology and interpretations, which has
now opened new avenues such as Dalit Hermeneutics (DH), Tribal, Ecological and Feminist
interpretations, etc. However, Dalit scholars wish to call their interpretation as Dalit Liberative
Hermeneutics (DLH), for the simple reason, that Dalit interpretation should be Liberative in
nature.

2. Defining hermeneutics

Hermeneutics is about the theory and practice of interpretation, about the bringing of
understanding into language. Hermeneutics is a path-breaking movement a movement from not
clear to clarity whose simplest meaning is to render explicit of what is implicit in our
understanding through the mode of interpretation. However, the perceived relevance of
hermeneutics grew to include the interpretation of any meaningful social phenomenon, including
complex social phenomena like historical traditions or, one might add, research
traditions.Hermeneutics as a science of interpretation has evolved from biblical (textual) through
grammatical, psychological, linguistic, and historical to contextual (social) typologies of
hermeneutics. Each facets reveal significant aspect of interpretation that constitutes human
understanding of itself and its understanding of the social world. Hermeneutics was originally
conceptualized as a practice for understanding written texts namely the Bible as the Textual basis
for understanding and interpreting social world, the reality of world.

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3. Tradition Biblical Interpretations Vs. Dalit Biblical Interpretations

Traditionally methods focus on the Historical Critical Method, (i.e. Form Criticism, e.t.c.) which
analyze the historical concerns, but it cannot take out the deeper meaning of the text (it cannot
bring out the grammatical, historical and theological study of the text). Today, as we are trying to
interpret the Bible, we are not aware of what the author intended to say or what s/he actually
meant. Therefore, we can take a surplus of meanings, from the text. The meaning of the text
comes out of the dialogue between the interpreter and the text. Sometimes we can fall into the
trap of improper understanding to the claims of the text.

4. Dalit Hermeneutics

Dalit hermeneutics is an interpretative understanding of Dalit social world in relation to and in its
discontent with caste cultural society. It is a theory and practice of hermeneutics in the liberative
interests of,All those who suffer discrimination due to casteism and All those who are
subordinated to the governance casteism as social cultural order. Since caste-social system is
antithetical to social relations in terms of equality and justice, Dalit hermeneutics aims at the
interpretative exposition of the textual, metaphorical, narrative, ideological and structural
(cultural and political) problems of casteism and it alternatively engage a serious sense
emancipatory hermeneutics away from the cultural burden of casteism. This is done on the basis
of an ethics of freedom and justice and solidarity.

5. Hermeneutical Considerations of Dalit Hermeneutics

The Bible holds a central place in Dalit theological discourse, and it is emphatically declared
Biblical. Based on the social, political and economic marginalization, of the Dalits both within
the society and in the church, their approach is based mainly on the use of biblical imagery,
precepts and motifs. Following are some hermeneutical considerations adopted/considered by
Dalit Hermeneutes.

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6. Dalit Experience

Dalit experience has significance for the study of hermeneutics and hermeneutics as the
science of interpretation be employed understand Dalit reality. Dalit Reality, is the fact
that Dalit people have suffered centuries of oppression based on caste discrimination,
untouchability, purity-pollution, social and economic injustice. Dalits have been denied
education, and a vast majority of them are kept as illiterates, and prevented from hearing
any scriptures, and in ancient times, they were subjected to punishment, if they violated
this norm, and such was the hegemony and dominance of the dominant castes over its
scripture and interpretation. In this sense, they are unlettered and textless (written).
Similarly, the colonizers have introduced the Bible to the Dalits to merely convert them
to Christianity, and have only tried to use the Bible to legitimize their idea and have
willfully subverted the Liberative elements of the Bible.

7. The Subjectivity of Dalit Interpretation

Dalit Interpretation pays attention to the context and experience of the interpreter, and the
context therefore becomes the means through which the text is read. The historical
background of the text, but crucial is the fact of generation of faith, resistance and
transformation. It does not mainly concern with the rhetoric’s of claiming value-
neutrality and a presupposition less exegesis. For DH, the real objectivity starts with the
declaration of its subjectivity, aimed to be in alignment with the subjectivity of the
majority, and that is when it will become objective.

5. Conclusion

One of the striking feature that we can observe from our readings, is the fact, there a number of
methods and interpretations, but sometimes there is overlapping and similarities in the models

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adopted. The main task of DH is therefore to bring the text to relate with the Dalit Context, and
resonate with the text of Dalit lives, it also aims to bring the Liberative elements of the Bible to
Dalit realities. Its reader centered approaches follows a theology/interpretation from below. It is
not limited to trained theological brains, but is moving beyond women and young people in the
church and in the community. As the Dalits have appropriated the Bible as a community book,
and its interpretation belongs to the community. It is a challenge to look into the various
methodological considerations, models of interpretation, which help young and new interpreters
to follow and help sustain interest among new scholars who understand the needs and aspirations
of the Dalits taking it to a newer level. DH has paved a way to be more praxis oriented than
remain it to be theoretical. However, there are challenges and questions, there is also need to
organize the community in reading the Bible aiming to bring equality and eradicate castiest
domination. There is a challenge to bring the present interpretations to the mainline discussions,
at the same time there is a need to bring fresher texts and cross/inter texts for further
consideration and enrichment.