Subaltern Movements : Insights for Inter-Faith

Dialogue
Dr.T.Swami Raju
Written in view of the centenary celebrations of the first
World Missionary conference in Edinburg,1910 and also the
formation of the UTC(United Theological College) in
Bangalore.
Brought about drastic changes in Christian Theological
thinking.

Divided into three sections:

1. Conceptual clarifications of key terms
2. Important subaltern movements
3. Investigating Inter-faith dialogue.
Conceptual clarifications of key terms:
1.Subaltern: Oxford dictionary-1.an officer below the
rank of captain in the military-2.particular, not
universal.

Coined by Antonio Gramsci, Italian Marxist, substituted

it for ‘proletarian class’.

Ranjit Guha, Indian explains the term will be used … as

a name for the general attitude of subordination in
South Asian Society expressed in terms of class,
caste, age, gender and office or in any other way.
• Oliver Mendelshon, the Australian scholar-
Untouchables (Dalits) have retained their identity as a
subordinated people within Indian society, and by this
we mean to identify a condition that is far more
severe than merely being bottom of an inevitable
hierarchy.

• Gayatri Spivak, the Indian scholar- everything that

has limited or no access to the cultural imperialism is
subaltern-a space of difference.
Homi Bhabha, the Indian scholar-oppressed , minority
groups whose presence was crucial to the self-
definition of the majority group.

‘Subaltern’ and ‘Dalit’-terms used as synonyms by

Indian Christian Theologians, religious scholars and
social activists of dalit movements.

Clearly both are distinctively different terms-people fail

to understand this and hence dalit protest movements
came into existence.
Second concept:
2.Inter-faith dialogue

Outcome of World Missionary Conference held at

Edinburg in 1910-brought awareness of oneness of
common humanity irrespective of class, caste,
gender, color, racial, national, official discrimination.

‘dialogue’ is to improve better inter-faith or inter-

religious relations in a pluralistic context-as in India-
mutual sharing of religious experiences in an attitude
of mutual trust to bring about a social change .
• II.Subaltern Movements and cultic traditions.

1. Atheistic movements-Charvaka, Lokayata, Jainism

and Buddhism-against Brahmanic Hindu ritualism.
2. Bhakti movements-preached against caste system.
3. Dalit movements-aimed at the liberation of dalit folk
from the oppressive structures in Indian society.
4. Besides several folk/popular cultic traditions
provided better position for dalits.
5. Contributions of Protestant Christian Movements
for social transformation are noteworthy.
• Cultic traditions of Andhra Pradesh-dalit folk cultic
traditions-Chennakesava cult and Vira cult.

• Bhakti movements-led by Nayanars and Alvars not

only against the atheistic movements but against caste
discrimination, untouchability, Brahmanic ritualism.

• Paved way for the fight against the cause of

subaltenity and subjugation of weaker sections.
• Ramanuja’s efforts-opened the temple doors of Sri
Venkateswara at Tirupati to the sudras.
• Helped the entry of subaltern people into religious
life Hinduism.
• This brought about many changes in the life of
subaltern people.
• Brahmanayadu, opened the doors of Chennakesava
temple to ‘dalits’, made them priests,
• Arranged ‘Chapakudu’ common meal -
Chennakesava cult- becomes dalits popular religion.
• Vira cult-offshoot of Chennakesava cult-hero worship
of Palnadu-heroes of Palnadu war have been
venerated as the deified deities- at Karempudi-dalit
heroes also have been getting special veneration-
hence ‘dalits religion’.
• Village goddess cults-due to cross cultural impact
lose their grip to folk religious cults which depend on
the participation of dalits.
• Folk religious cultic traditions-drum beating, blood
sacrifices, ritual enactment, propitiation, narration,
priesthood devadasi, matangi performed by dalit
people.
• Neo-vedantic Movement Ramakrishna Mission-
working for the poor- ‘Service to humanity is service
to God’ motto of Ramakrishna Paramahamsa and
Swami Vivekananda.
• Established “Ramakrishna Mission”—movement of
service-education, health, shelter, food and
philanthropic activities-social service-integration of
various castes including the subaltern.
• Neo-Buddhist movement of B.R.Ambedkar-protest
movement against the oppressive structures of
Hinduism-caste and untouchability- ‘No liberation is
possible to subaltern people as long as caste system
existed in Indian society’-Ambetkar
• Ambetkar joined Buddhism on 14, Oct.1956-then
onwards, there was steady growth of Buddhism in
India. (Neo-Buddhism)
• Christian Missionary movements-transformed the
lives of subaltern communities in India-services in
education, medical,religious and social concerns.
• Education brings transformation in the lives of the
subaltern people who converted to Christianity. Many
Dalits attracted to christianity for special identity.
• But now face two problems,1.Church which once
upholds and supports these dalits, now is neglecting.
2.Dalit christians are not eligible for Government
reservations.
• III-Inter-faith Dialogue
• Ours is the pluralistic context-religiously, culturally,
racially and linguistically.
• There are several regional/village/rural traditions
having faith in local deities and cults of
folk,popular,dalit,peasant, tribal and village religions.
• Having faith in secular ideologies-Atheism, Marxism,
Leninism, Maoism, communism, Gandhism,
Amedkarism,Naxalism, Terrorism and so on.
• In this context, dialogue should be a spontaneous
ongoing process for better and harmonious inter-faith
relations.
• Edinburg,1910 conference- to think and work for unity in
diversity of faiths- not only changed the orthodox thinking of
christians but also influenced people of other faiths-Jews,
Hindus, Buddhists, Muslims, Sikhs etc.
• Inter-faith relations can be strengthened from Subaltern
religious practices-folk religious traditions are in fact dalit
religious practices.

• The advatages of folk religious cultic traditions are:

1. Open for all people irrespective of caste, faith, religious,
colour and gender discriminations.
2. Dialogue among people at the time of cult is spontaneous
rather than rigid or scheduled.
3. Flexibility in approaching God/deity by all kinds of people.
4. A the time of festivals, all people of the village contribute and
participate though they follow other traditions.
5. Provide scope for mutual respect and good will towards other
religions to promote inter-faith relations.
6. Subaltern people have special honour at the time of cultic
practices. Dalits perform their duties as priests, sacrificers,
drumbeaters. Even upper caste people wash the feet of dalits.
7.There is no question of impure or pure, superiority or
inferiority, it may be a kind of ritual enhancement of dalits.
How to safeguard Inter-faith relations?
Mutual respect and trust are more important between dialogue
partners.
Avoid using abusive statements on other faiths and maintain
restrain in claiming superiority of our faith.
Follow the attitude of Jesus and His disciples towards
other faiths.
Bible doesn’t exclude people of other faiths, but
includes all people providing divine blessings.
We need to strive for more viable and sustainable
approaches to improve inter-faith relations.
The present century is to practise dialogical relations
with people of other faiths for harmonious socialco
existence.
Strive to achieve “oneness of humanity” irrespective of
differences. Unity in diversity is possible-all human
beings have one origin though there is diversity in
faiths.
THANK YOU