Dalit Liberation Sunday -6th December 2009

Dalit Liberation Sunday (DLS) has become an important feature in the calendar of the Indian ecumenical movement as NCCI and CBCI have been observing it jointly for the last three years. The recently concluded General Body meeting of the NCCI has resolved to observe this DLS in their respective constituencies on the 6th December 2009 to sensitize and to call our Churches to become the channels of liberation. The theme for this year is ‘Crossing Boundaries and Building Bridges: Overcoming Prejudices’. We encourage you to use this theme in your congregations and communities to sensitize, to deepen understanding, develop partnerships and challenge all prejudices and discrimination done against Dalits in our country.

The resources for DLS include, ideas for worship, thematic poster and a postcard so that you can circulate the same among your local constituencies in observing this day. You can also access the resources on the given link. http://www.nccindia.in/webapp/news/File/E__Bharath_Dalit-lib-sunday_DLS-09.pdf

Once again may I take this opportunity to request you to observe this Dalit Liberation Sunday in your dioceses, parishes, congregations and other ecumenical networks. Please keep us informed about your observing this Sunday so that we can share the same with the other members of the Council.

Blessings to you as you prepare for the DLS. Please do not hesitate to contact us if you need any further assistance in this regard.

Looking forward for your cooperation in observing the Dalit Liberation Sunday 2009. On the 6th December 2009, wherever you are worshipping, kindly take lead to be the voice for the cause of Dalit liberation. Kindly forward this mail to your contacts and friends so that they all can join with us in observing DLS 09.

"A Violent Sight on a Silent Night" - Book Release

It was a defining moment in my life, when my maiden attempt, "A Violent Sight on a Silent Night - Missiological Discourses in the Context of Violence Against Christians" was released by our NCCI President Bishop Taranath Sagar on the 19th October 2009 at Methodist Centre, Mumbai in our NCCI organised third theological conversation among Churches on "Churches as Just and Inclusive Communities."

This book consists of three sections. Proclaiming Witness - Re-readings of the Biblical Texts, Public Witness -Political Reflections and Prophetic Witness - Appeals and Statements from NCCI and other Solidarity messages from Ecumenical Partners. It is a joint publication of NCCI and ISPCK. The book is a compilation of some of my Bible Studies and re-readings of the texts in the context of violence, some of my political writings written as and when the context demanded and the reports and the statements made from NCCI and other friends. This book is dedicated to the Dalit Christian Martyrs of the Kandhamal, Orissa, for it was they who inspired me to pen down the reflections.

I thank God for this endeavour and am also grateful to you for all your encouragement and inspiration. The book has just come out from the press, and once i recieve the copies, i can post you if you require one.

You can check on this link for the cover page.
http://picasaweb.google.co.in/rajpatta/AViolentSightOnASilentNight#

Dr. YSR – A Synergy of Commitment & Courage

A Tribute to Dr. Y. S. Rajashekar Reddy

On a day when global networking sites across the world celebrated the 40th anniversary of invention of Internet, the State of Andhra Pradesh in India, a well known hub of information technology, recorded a black day for the people of the State were shocked by the sudden missing of Chief Minister Dr. Y. S. Rajashekar Reddy on 02.09.2009, who was subsequently found dead in a chopper crash along with four other men on board.

Dr. Yeduguri Sanditi Rajashekar Reddy, more popularly known as YSR has been a tall political statesman, who had won accolades from all sections of the society across the State and the Country for his people-centered governance and pro-poor schemes. Born on 8th July 1949, YSR was a medical doctor by profession and served the community, healing the poor freely through his medical hospital in a small town of Pullivendula of Cuddapah District in Andhra Pradesh. He has never lost an election in his entire three-decade political career, and has always stood for the values and principles he believed in. His Padha Yatra covering about 1400 kms for 64 days at a stretch attracted global attention and paved way to become Chief Minister in 2004. He has contributed remarkably in the fields of agriculture, irrigation, education, minorities, health, women empowerment, etc. what not, you name it, and you have it, Dr. YSR created an indelible impact on the lives of the people in Andhra Pradesh, and has given leadership on all fronts towards development in the State. He was mainly instrumental in UPA government return to power in 2009 by winning 33 seats to Lok Sabha, the highest from any State.

It may not be out of place to mention that the death of Dr. YSR is a great loss to the Minorities in the State, and specially to the Dalit Christian struggle for justice. Just a week before, Dr. YSR moved a resolution in the State Legislative Assembly urging the Center to grant Schedule Caste status to the Christians and Muslims of Dalit origin. He has been constantly lobbying for this cause at the Center, discussed the matter with the Central Law Minister, Minority Affairs Minister and with several other leaders and officials. With Dr. YSR taking a lead to the Dalit Christian struggle for justice, justice to Christians and Muslims of Dalit origin would have been granted at the earliest. He was deeply committed for this cause, and at any cost would have seen the light of justice to Dalit Christians & Dalit Muslims. On seeing his passion for the cause of justice to Dalit Christians, Mr. Franklin Ceasar, the petitioner of the Public Interest Litigation in the Supreme Court seeking justice for Dalit Christians remarked that, “Dr. YSR is truly a man of God, for his fighting spirit for the cause of justice reveals his commitment to the faith he believes and he is a gift of God to the nation.” His other contributions to Dalit Christians in particular within the State include setting up a Finance Corporation for Christians, assigning an Officer for Christian welfare concerns and has been keen in addressing the needs of the minority institutions and schools. He had deep passion for the liberation and transformation of the marginalized and was thriving for their cause day in and day out. Dr. YSR challenged his opponents boldly in calling him casteist favouring one particular caste and community. He has clarified time and again that he did not believe in caste, community, religion and region, and also declared that there were inter-caste marriages within their family.

An exemplary leader, leader with courage, leader with commitment, leader who worked on behalf of the poor and marginalized and a leader with bold vision and charisma, Dr. YSR had truly lived up to his calling as a leader and as Chief Minister of the State. His faith in God was a great asset to him, for he always believed in prayers, be it for rains, be it for governance or on any other matter. He had always requested his people to trust in God for God’s grace and favour. His strength lay in holding together different groups within his party.

As a man of actions, he always had a cheerful disposition and had won the hearts of several people in the State and in the Country though his vision, mission and leadership. His untimely death, at this critical juncture is a great loss to the entire nation in general and to Andhra Pradesh, in particular. He left a void and his demise is an irreparable loss in the polity and governance. May God be with the members of the bereaved family and the people of Andhra, and I pray that God consoles them at this difficult time. Dr. YSR surely is an inspiration to many young people and I hope that his rich political legacy shall be carried forward to the coming generations. Let us all thank God for the life and witness of Dr. YSR, and hope the leaders across party affiliations in the State and in the Country learn from his character and rise up to the occasion in serving the poor and the marginalized. Amar Rahe Dr. YSR Amar Rahe.
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Just one week ago on the 26th August 2009, my last write up on my blog was on Dr. YSR moving a resolution urging Central government to grant SC status to Dalit Christians & Dalit Muslims. Now after a week, with pain had to write a tribute on him. We miss you Dr. YSR.

Andhra Pradesh State Assembly Resolves to Grant Scheduled Caste (SC) Status to Dalit Christians & Dalit Muslims

Observing the gravity of genuineness in the struggle for justice of Dalit Christians and analyzing the deep need to address discrimination done against Dalits, the Andhra Pradesh State Assembly,on the 25th August 2009 adopted a resolution urging the Central Government to extend the benefits of Scheduled Castes (SC) to Christians and Muslims of Dalit origin. The Chief Minister of the State Dr. Y.S. Rajashekar Reddy, moved the resolution seeking the Center to amend the Constitution by granting Scheduled Caste (SC) status to Dalit Christians and Dalit Muslims, for they have been facing discrimination like other Dalits. All other political parties in the Assembly, including the Telugu Desam Party, the Praja Rajyam Party, the MIM, and the Communists supported the resolution. The BJP and the Lok Satta party who have two members and one member respectively in the State Assembly objected the resolution.

The sensitivity of the Andhra Pradesh Government towards the struggles of Christians and Muslims of Dalit origin deserve appreciations for such a resolution moved by Dr. Reddy would further pressurize the Central Government to act swiftly and prudently in granting Scheduled Caste (SC) status to Dalit Christians & Dalit Muslims. The struggle for justice by Dalit Christians and Dalit Muslims has been a long battle, though several political parties at the Center expressed their deep concern to the cause. Due to lack of political will in taking a decision, justice has been delayed.

Dr. Reddy is the third Chief Minister in India who have moved a resolution in favour of Dalit Christians struggle for justice in a State Assembly. Prior to him, Mr. Laloo Prasad Yadav the former Chief Minister of Bihar was the first one to move a resolution in his State Assembly and later it was Mr. Mulayam Singh Yadav the former Chief Minister of Uttar Pradesh who moved a similar resolution in his State Assembly regarding Dalit Christians. We welcome the move of the Andhra Pradesh State Assembly, and hope that justice is not too far away for Dalit Christians & Dalit Muslims.

These resolutions in the State Assemblies will garnish support for the cause and shall exert pressure on the Central Government to act justly in granting SC status to Dalit Christians & Dalit Muslims. On the sidelines of a Public Interest Litigation hearing in the Supreme Court of India seeking justice for Dalit Christians, and in the light of the recent statement of the Minister of Minorities Mr. Salman Khursheed expressing his willingness to grant SC status to Dalit Christians and Dalit Muslims, it is time for us as Churches to intensifying our advocacy and lobbying for this cause.

In the process of our mission as advocacy, the Churches in India are encouraged to exert pressure on their State Governments to move similar resolutions in their States, and also lobby with the local Members of Parliament to amend the Constitution specially the 1950 Presidential Order. The Church leadership in India owns this issue of justice for Dalit Christians & Dalit Muslims and are committed to strive to achieve it. Justice is triumphant, truly it is!



26th August 2009

National Kandhamal Day - Challenges

On 23rd August 2008, when some miscreants killed Swami Lakshamananda Saraswathy, it became the occasion for the fundamentalistic forces to take on the Dalit Christians in Kandhamal, Orissa. From the day after, as the news spread, violence spiraled and several Dalit Christians were massacred, their properties were destroyed, their worshipping places dismantled, their livelihoods were attacked, and those fundamentalists were successful in instilling fear among Dalit Christians. Herewith, I bring out few challenges, as we observe this day commemorating the Kandhamal episode last year.

Interfaith Peace Process
The brutal violence and bloodshed for the last one year in Orissa on Dalit Christians, caused in the name of faith, caste, ethnicity, have not gone out of memories in the minds of people. From 24th August 2008, attacks, assaults, massacres on Dalit Christians began and spiraled all along the months in different forms and scores. Some organizations are observing today as National Kandhamal Day by organizing inter-denominational prayer meeting for peace, healing and reconciliation. Thanks for such gestures by all those organizations, in promoting peace and reconciliation. Appreciations to all those organizing this prayer for peace, which is the need of the hour. My only reticence in observing this day as a Christian event, once again makes us parochial, only sensitive to Christian needs. For the last one-year, we Christians cannot forget the solidarity, support and co-operation we received from all corners of civil society. Several responsible citizens came out in public and marched along with us in the journey and demand for justice. The violence in Kandhamal is not just a regional issue, not just a Christian issue but certainly a national issue concerned to all the citizens of India. The violence that spiraled after Kandhamal had several greater effects on the secular fabric of India and on the ethos of community living in India.

Wipe Away the Pages of August 2008
The conditions of people in Kandhamal, still the survivors of that carnage a year ago, are to be resettled, peace & reconciliation are still a distant dream for them, the memory of violence has not passed a year for them, it seems it had happened only yesterday. How would these survivors of violence observe this day? Probably they may not want to think of Aug 23-24, 2008 any longer in their lives, for those days and days after have completely shattered their lives and livelihood. Most of those surviving children will have to grow with memories of pain and bloodshed of their dear ones. Imagine the impact these acts of violence that would have made on the young minds. Fear, conflicts, violence, assaults, injuries, insults, deaths, destructions etc. will all be part of their memory, I bet can never be forgotten in their life time. On what faith can the parents nurture their children in such a context?

A Call for Social Audit
More than just a memory today, I think on this day, the government, the civil society, the inter-faith organizations and the Churches should take a social audit of their peace engagements for the last one-year. What has been their response to the violence, and how have they been channeling peace and reconciliation? How have been the labyrinths of issues addressed? How effective where their advocacy and solidarity roles? Is peace and reconciliation a possibility through their efforts? What have they achieved in countering violence and establishing peace?

Building Peace Communities
This day calls all of us to build communities of peace in our localities. Let each of us give up our exclusivistic claims, and strive for peace and harmony in our area. The Kandhamal is a challenge for all the responsible citizens to be ambassadors of peace. Never ever give up that peace was defeated, that secularism was defeated, but let the challenge be on us to be the channel of peace, building peace communities, where unity in diversity is affirmed. Let us be truthful to our conscience and make peace a reality.

Saluting the Dalit Christian Martyrs
Today, also calls us to salute the Dalit Christian martyrs of Kandhamal, who have been innocently killed, for the sake of affirming their faith openly and freely. These Dalit Christian martyrs will serve as an inspiration, for they as Dalits chose a faith, which was liberating and chose to practice it in all boldness. These Dalit Christians have been massacred for being Dalit and for being Christian. They have left a legacy of liberation and transformation, which I think will have to be carried by us.

Martyr O Dalit Christian martyr,
Your lives were made a satire,
By those with that saffron attire,
For some are killed by fire,
And some made as pyre,
On whom they had to play their lyre,
Of hatred, vengeance, death entire.

You stand as an inspiration,
your faith withstood the intimidation,
by forces of caste and condemnation.
may we carry your spirit of perspiration,
to keep up your aspiration.

Channels of peace we are called,
when Exclusivism is stalled,
And Inclusivism is installed.

10th August 1950 An Unjust Story…

Plight History
On the 14th August 1947, India was declared independent free from the union jack, where celebrations waved across India for the freedom it has attained. The Constitution of India came into force on the 26th January 1950, and on the same day was also declared India as a Republic, with the total sovereignty given to its citizens. But freedom for Dalits to choose their own religion to preach and practice has been curtailed with a Presidential Order in 1950.

It was on10th August 1950, the then President of India brought out the list of Scheduled Castes through a Presidential Order, which has been known as Constitution (Scheduled Caste) Order of 1950. Unfortunately the President then included the clause that the Scheduled Castes need to be affiliated with a particular religion to receive such status and provisions. This inclusion of religion clause deters the freedom of religion to its citizens, and after several people’s movements protested, it was in 1956 Sikhism was added and in 1990 Buddhism was added to that order.

Plight Continues
But the plight of the Christians of Scheduled Caste origin and Muslims of Scheduled Caste origins still continue for they have been denied equal status like the other Dalits. The fight has been on and even after 59 years, justice to these our brothers and sisters is unfulfilled and unreachable. The Central Government sponsored National Commission for Religious and Linguistics Minorities (NCRLM) headed by Justice Ranghanath Misra has already submitted its report to the PMO, studying the discrimination done to religious minorities of Dalit origin, and reports confirm that the Commission has recommended to ‘de-link religion in granting Scheduled Caste status’. The Supreme Court is also hearing Public Interest Litigation in this regard and the judgment has been delayed by the delay from the Central Government’s response in delivering its opinion on the issue. The recent dharna for justice in New Delhi has instilled rays of hope for the communities who have been awaiting justice, though we have heard several unfulfilled promises from the politicians and leaders in the ruling parties. For politicians, though they express that this is a genuine struggle for justice, lack of political will on their part, for fear of majority religious fundamentalist forces and for reasons best known for a voices of tiny minorities in India have been going unheard or either told to deaf ears.

Price Paid
However, 61 years of waiting for justice to Dalit Christians and Dalit Muslims was not an easy wait. When most Christians of Scheduled Caste origin were attacked and humiliated in the name of caste they were not protected under the SC/ST Prevention of Atrocities Act for they are not Scheduled Castes according to the Government census. Most Christians and Muslims of Scheduled Caste have not been selected to most of the educational institutions and have been denied promotions in their jobs, because they are do not have a Scheduled Caste certificate like their other relatives, who still have either Hinduism or Buddhism as their religion on certificates.

Prosecuting Justice
At this point it is interesting to note that some of the Christian leaders have told their congregations to openly write as Buddhists or Hindus on the Government issued caste certificates in order to avail the Scheduled Caste status, and are free to attend the Church and participate in its sacraments. On the other hand, there are few Christian Churches, who taught their congregations that to be Christian is to take up our Cross, and therefore not being granted Scheduled Caste status is the will of God on their part and is the Cross, which has to be bore in this world. So a tiny rich Christians are happy that they are not Scheduled Castes, like those others in the Church. These Christians discriminate the Scheduled Caste people within the Church, and proclaim the wrath of God by quoting Jesus’ words “ For whoever is ashamed of me and of my words, of him will the Son of man be ashamed when he comes in his glory and the glory of the Father and of the holy angles.” (Luke 9: 26)

These quoting of Jesus’ words are from the people, who think their citizenship is only in heaven and not here and who are absolutely unaware of the Constitutional rights of citizens in India. This situation brings to the discussion the caste system prevailed within the Churches today. The upper caste rich Christians are self-content and do not have any discrimination or any facilities lacking for they are complacent and can achieve by paying money. Therefore they preach such things and force on the poor Dalit Christians. I really wonder, is fighting for Scheduled Caste status to Christians of Scheduled Caste origin is to be ashamed of Christ’s name? No not at all, on the other way those not fighting for the cause of Scheduled Caste Status for Christians are being ashamed of Christ’s name and the gospel of liberation preached by Jesus Christ.

Proceeding in Hope…
Dharna after dharna, delegations after delegations, several ways of expressing our displeasure against the lethargy of the ruling governments continue and will continue, our peoples struggle for justice will thrive one day, for we are on the constant march towards justice and liberation. We dwell with a hope against hope, yet keeping our fingers crossed some times, holding our grips in tight, we are confident that justice will be triumphant   Wherever you are, kindly make sure you shall keep advocating and lobbying for this cause and personally I feel hope is not too far away. Let us take up advocacy for Dalit Christians as a faith issue and justice as a faith issue.

Let us not lose our hope,
Justice spiraled as a rope,
Building trust as we cope,
Victory will never grope.

Advocacy is a way of mission,
Conspiracy is nowhere in session,
Democracy within its vision,
Efficiency in all its commission.

Marching together side by side,
Searching inclusivity far and wide,
Torching rays of hope in stride,
Approaching justice in all its tide.



August 2011

Rev. John Rangiah, the Unsung Hero of World Missionary Conference in Edinburgh, 1910

According to the recorded statistics of those registered delegates at the Edinburgh World Missionary Conference in 1910, there were about 1,215 delegates participated from across the world. Among them there were about 17 participants from Asia either called as Natives or participants from younger churches. Out of which there were 8 Indians who participated in this conference either as representatives of the mission boards or as guests by the executive committees.

Bishop V.S. Azariah (then a reverend) was one of the prominent delegates who made a famous speech on “Give Us Friends” in the Conference, for which he has been ever cherished and remembered for. Rev. K.C. Chatterjee, the then recently elected Moderator of the Presbyterian Church of India from Punjab, was among the two Asians upon whom an honorary doctorate was conferred upon by the University of Edinburgh then, in 1910. He also led an opening devotion in the Commission IV of the Conference and also explained his experiences as the only Hindu convert among the delegates. Rev. Thang Khan Sangma was the other Indian who attended the conference, and was a Baptist Evangelist from Tura, who was serving the Garo Tribes in Assam (then) in North East India. He was pursuing his higher studies in Newton Theological Institution in Massachusetts, USA. He also made a courageous speech countering the British stance in the discussions on “Missions and Governments.” Twelve of the seventeen delegates from Asia were given chance to speak to the conference.

It has been a known fact that there has been an absence of African delegates in the Conference. However there were some African American Missionaries who attended. Rev. Dr. Alexander Camphor, who was born in Louisiana was serving as a missionary in Liberia was one of them. Besides Camphor, there was also a non-African missionary serving in South Africa who attended the World Missionary Conference, and he is none other but Rev. John Rangiah.

Rev. John Rangiah (1866-1915) was a Telugu Baptist Christian who was sent from Andhra Pradesh, India to Natal, South Africa in June 1903 by Telugu Baptist Home Missionary Society, representing the America Baptist Foreign Mission Society. He was a Headmaster of a girl’s high school in Nellore, Andhra Padesh prior to be sent as a missionary. He was probably the first overseas missionary sent out by any missions of American Baptists. He was sent as a missionary to work among the Telugu immigrants, who were taken as labourers to work in the sugar plantations in Natal, South Africa. The Baptist missionaries felt that this immigrant Telugu community were like a ‘sheep without a shepherd’, and therefore had to sent Rev. John and his wife to serve them. By his pioneering missionary works, he established a first church on 27th December 1903, just after the Christmas celebrations, with about 63 members. It has been recorded that by 1910, Rev. John was pivotal in establishing 10 churches in Pietermaritzburg, Durban and Natal, where a strong Indian Baptist community was established. Rev. John Rangiah attended the World Missionary Conference in Edinburgh as one of the five Asian representatives of the American Baptist Foreign Mission Society. Though he had not made any speech or public contribution at the Conference, but his benign presence had an impact in mutual learning to him as well as to the other missionaries participating there. It was even said that Rev. John Rangiah attended the Conference in Scotland bare-footed, for he has always been a bare-footed missionary, probably bare-footed in every sense of the word. That would have made the other participating missionaries in the Conference to discuss about “mission on bare-foot.”

In a country of ours, where Willaim Carey, Bartholomaus Ziegenbalg, and others are hailed for their contributions, Rev. John Rangiah may not have the sufficient space in the history of missions in India. However, as we gear up towards celebrating the 2010 centenary of the Edinburgh World Missionary Conference, it is time for us Indian Christians to pay rich tribute to these unsung heroes from India who attended the Conference. These heroes history to the mission of the Church would have been unnoticed and neglected, but time is ripe that we need to bring into light their histories, their contributions and need to thank God for their life, witness and mission. Let us draw inspirations from these people of God, and let us dedicate to be the proud heirs of such rich legacy of mission.

O God of our help in ages past
Our hope for years to come,
Come 2010, come to ignite us to be a spark of transformation in our society,
Come 2010, come to involve us to journey with the oppressed and excluded people,
Come 2010, come to invite us to friendship with other people of faith and gender,
Come 2010, come to invigorate us to wake us from deep slumber of complacency,
Come 2010, come to instruct us to widen and deepen the Reign of God here on earth,
Come 2010, come to inspect us to seek our true commitment for mission of God,
Come 2010, come to inspire us to participate vibrantly in the mission of God.

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Details collected from Brian Stanley’s book The World Missionary Conference.

Well, come and feel Welcome in the Church!

UK Churches to give special treatment to bald and fat people: A Church of England guidance is being issued suggesting churches should try harder to make bald and obese people feel welcome. (Times of India, Nagpur Edition, 28th July 2009, Pg. 9)

Thank God! neither Paul nor any other writers of Bible had written about baldhead and obesity telling such people will not inherit the kingdom of God, which also made the Church in England to issue a guidance (probably with out any controversy or much debate) in making bald and obese people feel welcomed into the churches. The guidance from the Church comes at a time, when discussions are geared across the globe with greater velocity, whether to accept or condemn people with different sexual orientations.

The bald headed and the obese friends would have had bitter experiences as they come to church, for some giggle at them, some look down upon them and even some mock at their physical appearances. In that backdrop, this guidance from the Church, calls on the Church and its members to be sensitive and make Churches welcome such people. Thanks to the Church of England for being sensitive to the feelings of these our friends. The percentage of population older than fifteen with a body mass-index greater than thirty is 23% in UK, which means almost a quarter of its population. Again according to a finding approximately 25 percent of men begin balding by age 30; two-thirds begin balding by age 60. There is a 4 in 7 chance of getting the baldness gene. Therefore I presume in order not to exclude such a huge population, the Church of England had to issue such a guidance to convey how inclusive is the Church today. Moreover, the gospel is all liberative and inclusive, and therefore the Church needs to welcome all people irrespective of their creed, colour, religion, sex, and even physique.

I was just wondering what does this issuance of guidance by the Church of England mean to the Churches in India? I know both the contexts of England and India are totally different, however when this news has been quoted in the secular print media in India, certainly there is an inclination for the readers of all faiths in India to attempt to imply such a guidance to the Churches in India as well. Should the Churches in India need to work hard to make bald and obese people feel welcome in its Churches? Yes, surely we need to welcome such friends, and Church can no way object them nor deject them for being bald and obese. But the Churches in India have much more pressing needs in India to address within the Church and in the wider society. People with disabilities in some Churches in India have been un-welcomed by the Churches in administering the sacraments, for the Church feels disability is a curse. Women in some Churches have been un-welcomed by the Churches to be ordained, for the Church feels God has ordained only men. People with different sexual orientations in Churches across India have been un-welcomed by the Churches, for the Church feels they are unscriptural and are perverse against the law of creation.

If all these categories of people are at one hand, the plight of a major group who have been un-welcomed by the Church are the Dalits & Tribals. Is it not startling to know that caste, a social hierarchy discriminating Dalits is alive in the Indian Church? But it is a dire reality that still exists, dominates and governs the life of the Church today. 25% of the Indian population consists of Dalits & Tribals, and the Churches in India have been deaf to the plights of these our brothers and sisters. During the times of marriages in the Church, caste plays a vital role, and marriages between caste Christians and Dalit Christians has still been a distant reality. The caste further plays its dirty politics by widening the gap between the sub-castes within the Dalits. During the times of elections within the Church, caste card plays a pivotal role, and people are elected based on their caste identities and affiliations. The plights of Dalit Christians knew no bounds, for they have been discriminated by the Church as well as by the State by not granting them equal opportunities like their other Dalit Hindus, Dalit Buddhists & Dalit Sikhs. The sensitivity of the Churches in India towards Dalits has been so minimal, and yet times even negligible. In most of the Churches, Dalit issue is non-issue and has no space in their mission agendas. Even though Dalit agenda has a space, it has always been an appendix issue or a matter of miscellaneous. When will the Churches in India issue guidance suggesting their local congregations in trying harder to make Dalit people feel welcomed? When will the Churches in India open its doors and arms to Dalits by being their friends? When will the Churches in India journey with Dalits in their struggles for justice and transformation? When will the Churches in India champion the cause of Dalits & Tribals perceiving them as not mere objects of mission but as subjects of mission?

Into that heaven of freedom my father, let my Churches in India wake up!

Celebrating Bartholomuas Ziegenbalg, The First Protestant Missionary to India

Bartholomaus Ziegenbalg, the first Protestant missionary to India, despite all his sufferings and ill health, worked day in and day out, in season and off-season for the mission of God in India. It was on the 9th July 1706, Ziegenbalg first landed on the coasts of Tranquebar of Tamil Nadu, and contributed creatively in teaching the Christian faith and gospel to the people of India. 9th July all across our Lutheran Churches in India is celebrated as ‘Mission Thanksgiving Day’, thanking God for the life, witness, and mission of all those faithful men and women of God who were committed to the calling of extending God’s reign here on earth and renewing the mission for our times today.

Ziegenbalg was born exactly the same day 173 years after the famous Protestant reformer John Calvin was born. 10th July 2009 will be celebrated across the Reformed Churches worldwide as the 500th birth anniversary of Calvin’s birth, and the World Alliance of Reformed Churches (WARC) in their news release has called its members to ‘celebrate Calvin as an inspiration and not as a saint’. The same may be true of Ziegenbalg as well. This occasion calls all of us to join the global Reformed Churches in commemorating the birth anniversary of famous Protestant reformer John Calvin, to thank God for his innovative spirit of addressing contextual issues of his times by extending the horizons of theology in the life of the Church.

Born on 10th July 1682, Ziegenbalg as a Danish Missionary to India, lived a very short life of 35 years, 7 months and 18 days, but has made an indelible impression and influence on the Church in India in general and on the Protestant Church in India in particular. His untiring efforts for the extension of God’s reign in India prompted the genesis of the first protestant mission in India, which has now grown to a 300 plus years of history with above 30 million Indian Christians. Ziegenbalg permeates the Christian ethos of India in a way that nothing else does. His passion and zeal for mission can be captured in his own understanding of mission as a ‘service to the soul’ as well as a ‘service to the body’.

On this great historic mission day as we thank God for Ziegenbalg’s arrival to India we need to renew our missiological tasks for our times today. Though our context today is highly volatile, with every new day new issues of prominence prop up, I think we can still take lessons from Ziegenbalg. There are several voluminous contributions of Ziegenbalg, which have had its impact on the life of the Church today, but I would like to bring out three main areas of relevance from the life; witness and mission of Ziegenbalg to the present day Indian Church. These areas epitomize the heart and spirit of Ziegenbalg that continually challenge the Church today.

1.Word Becoming Flesh
Ziegenbalg has preached on several themes from the Scriptures, and has related the Word to the context of his world. Besides preaching, he was the pioneer who translated the Scriptures to Tamil and Telugu. By translating the Bible to the indigenous languages, he has made ‘the Word became flesh’ more relevant and meaningful. Like Martin Luther, he has translated the Bible into the people’s language. It was only about 100 years after his translations of Bible to Indian languages; William Carey translated the Bible to many other Indian languages.

The contextual re-readings of the Scriptures perhaps can be the extension of the translations of the Scriptures to the local languages. The local hermeneutics have been a welcome move in this regard. Imagine the local Tamils, if at all were forced to learn and to read German in order to know the activity of God in the history that was recorded in the Bible, the historical activity of God would not have made any sense to them. Thanks to Ziegenbalg for his efforts in bringing the Word as flesh. Therefore Ziegenbalg’s translation of Scriptures challenges us today, to relate the Word to the local world and to work to bring out the relevance of the Word into our lives. Translations and interpretations of the Scriptures for our times become immanent. Today most people quote Scriptures in countering the life and life-giving activities. Probably I think, Ziegenbalg, as a true disciple of Jesus Christ challenges us to reinterpret our Scriptures in addressing our issues today, and would call on us to allow the fresh revelations of God to happen today.

2.Wider Ecumenism
Ziegenbalg always maintained healthy relationships with all people of faith. In spite of several differences with the Roman Catholics, he appreciated their commitment for the gospel and has adapted several words and phrases developed by Jesuit missionaries by reading their books and manuscripts. Ziegenbalg was also a pioneer in initiating the inter-faith dialogues with other people of faith. He had several discussions with Muslims and Hindus on several theological themes, and worked out the similarities and dissimilarities in their faith convictions and practices. He encouraged inter-cultural learning in their mother tongues. He always maintained high respect for the dialoguing partners and treated them on equal grounds. However, his conviction and faith in Jesus Christ made him to be wide open for new learning and friendship. He also worked for the liberation of the oppressed people who were exploited by the caste system from ages.

In the present context of violence in the name of religion, hatred and mistrust among religions, rise of religious fundamentalism, etc. Ziegenbalg’s relationship with all people of faith is challengingly relevant for our times. A point to note is that, to be an ecumenist one need not dilute or compromise ones convictions. That is what Ziegenbalg reminds us, his firm roots in the faith of Jesus Christ, his grounding in the Lutheran pietism made him to strive for healthy relations with other people of faith. Ecumenism means diluting ones convictions is a misconception that needs to be wiped off. Are our relationships with other denominations and with other people of faith healthy? The local congregations need to make this wider ecumenism (transcending all the boundaries of denominations, religions, regions, classes, caste, genders/sexualities etc.) as its agenda, and strive for the transformation of our creation and make our earth a better place to live in peace, happiness, justice and liberation.

3.Vibrant Missiology
Ziegenbalg’s self-understanding of mission reveals his commitment for the mission of God. For him, Jesus Christ remains the source of mission, Christ always accompanies the missionaries, and missionaries are to engage in four-fold mission i.e. to go out, to teach, to baptize and to make the believers to enjoy the fruits of conversion. Conversion was not satisfactory for him, so he was engaged in translating his faith into actions. He made the gospel to reach to the people in deeds rather in mere words. Besides all his preaching, translations of Scriptures etc. he had established several mission schools, theological seminary, paper mill, and printing press etc. to make the gospel come alive to the people and for a dynamic witness of the gospel. He aimed that education should be given to all classes of people including the girl children and the children from the lower strata of the society.

What is mission today? This has been an old question put in new contexts and is asked from time to time. This questions reveals that since the context of every kairos is dynamic, so also is mission. Mission can never be static, and if it is so, it ceases to be mission. Mission is always vibrant and relevant. Ziegenbalg analyzed his context, and translated his faith to actions accordingly. In our present day context of globalization, oppressions in the name of class, caste and gender, discussions of different sexual orientations, ecological disasters, HIV and AIDS, religious fundamentalism, war and terrorism etc. how can we translate our faith to actions. Being Christo-centric was the key for Ziegenbalg in his mission for God, so also should be for the local congregations today. Sharing and not accumulating, over coming consumerism, liberation, inclusion of all excluded groups, stewarding the creation, caring the positives, establishing peace, inter-faith relations etc. should all be on our congregations mission agenda. Ziegenbalg discerned the signs of his times and acted accordingly, so also should be the church today. Let our churches become sensitive, vibrant and dynamic in the mission of God.

On this mission thanksgiving day, let us all rededicate our call and commitment and strive for justice and transformation of our society. Thanks to the Ter-centenary celebrations of this historic day in 2006, which was celebrated in India that has further stimulated and inspired many young people. Our respects and tributes to Ziegenbalg would be honest only when we can live out our faith and when be becomes witness to the gospel values. Mere celebrations and commemorations will not be sufficient for this day, but a true renewal and revival of our commitment would strengthen the cause. May God grant us all God’s strength to become the proud heirs of Ziegenbalg in carrying along his legacy of vibrant mission to our generations. Jai ho Zeigenbalg!


patta, 09.07.2009

Human Sexuality: A Gift of God

(Christian Reflections on Different Sexual Orientations)

On the 2nd July 2009, the Delhi High Court pronounced a historic judgement to amend the nearly 150 year-old colonial times law of section 377 in the Indian Penal Code (IPC) and decriminalise private consensual sex between people of the same sex. On hearing the judgement, there has been a mixed reaction from diverse segments of society. Gay rights activists were overjoyed by the judgement and said it is a way forward in their struggle for equality; most religious leaders opposed the move, calling homosexuality “unnatural” and a “mental sickness”; while political parties sang their tunes of expediency by either being neutral or outright opposed to the judgement. The media has aired several discussions and debates on this issue affecting lesbian, gay, bisexual and transgender (LGBT) persons, portraying a diversity of perspectives by celebrities in the film industry, social activists, religious representatives and politicians. Those in favour of the Delhi High Court judgement described the moment as a new beginning for an inclusive community, and those who were against it stuck to their guns using scriptures and notions of the will of God, tradition, culture, morality, religion, anti-creation, etc. In such a situation as this, when so much of the Christian Church has denied the existence of sexual minorities, I wonder: what would have Jesus done? This reflection is from the perspective of a young, pastoral & ecumenical learner. This is purely my own individual position and does not reflect stand or position of any Church in India, neither is reflected to contradict any people or institution’s ideas or ideologies.

Gay and lesbian issues are no longer behind closed doors in India, for these brothers and sisters have come out of culturally imposed closets to profess their sexual orientations and identities. Despite all the opposition, some of the younger generations in our society are slowly accepting the reality of these friends and are able to respect them for who they are. However, such acceptance has been minimal when compared to the resistance these our friends have faced from other quarters. The Indian Union Health Ministry last year even proposed “abolishing homosexuality,” for it claimed that HIV and AIDS was increasing due to homosexuality. The proposal was met with severe criticism from all quarters.

The Church teaches that we must love all human beings, for all are created in the image of God. Yet our same Church has largely been closed and resistant to gay lesbian realities, for it often teaches that homosexuality is unscriptural, unethical, unnatural and un-spiritual. Global Church councils and communions have been divided over the issues raised by the existence of varieties of sexualities, and many try to shy away from addressing them. I also heard someone say, “A homosexual Bishop is too much for a Church to think of.” Is such a statement consistent with God’s command to love and to acknowledge the image of God in all? As Christians are we able to respect our friends in Christ whose sexual orientation and identity may be different from our own? Are we willing to welcome them into our communities and accept their God-given gifts based on our common baptism and oneness in Christ? On the contrary, too often we contribute to discrimination against them, openly criticise their sexual orientations and identities, expose them to public condemnation, allow them to be branded as non-humans, and do not protest when vicious, derogatory remarks are made about them. Is there a way out of claiming a theology of inclusive love while living a theology of condemnation and exclusion? Is there a way forward?

Let us analyse a situation addressed by Jesus in his times, for such an analysis will provide clues for a way forward in the midst of today’s issues arising on different sexual orientations. In John 8:1-11, when a woman caught in adultery was brought to him for judgement, Jesus tells the religious leaders who brought the woman before him to be the first to throw a stone at her if they were without sin. On hearing this, everyone in the gathered crowd turned away, beginning with the elders, who were usually firmly committed to keep the status quo in place. Only Jesus alone stood in solidarity with that woman, for he neither condemned her nor sang the tune of the religious leaders in branding her a sinner. Jesus asked her, “Woman, where are they? Has no one condemned you?” “No one, sir,” she said. "Then neither do I condemn you," Jesus declared. “Go, and do not sin again.”

1.Jesus does not condemn by virtue of one’s body. Jesus could have easily condemned the woman and joined a mob in stoning her to death, for she was caught in an act of adultery. But what if this woman was forced into the act? And why did the religious leaders not also bring before Jesus for judgement and potential stoning to death the man with whom the woman had allegedly had sexual relations? If Jesus had gone along with the testing and goading of the religious leaders, the forces of man’s aggression and patriarchy would have bruised the woman’s body to death. Imagine, this woman would have been battered and utterly traumatized by men and would have experienced unimaginable pain all over her body. Perhaps because Jesus perceived the truth and heart of the matters before him, he did not judge by virtue of the woman’s body, but by virtue of the spirit and context of the situation.

2.Jesus does not condemn by virtue of written letters. When the religious leaders brought the woman before Jesus, they accused her of the crime of adultery and quoted from their religious laws that the penalty for such a crime was to be stoned to death. Jesus could have endorsed the written law by advocating: “Let it be so as it is written in the law.” On the contrary, for Jesus, life and life-giving spirit superseded the written laws of scripture. Jesus, as the Word who became flesh, has come to fulfil the law, all the more for the sake of life and life-enriching experiences. Jesus addressed the situation of the woman cast before him by testy religious leaders ready to condemn her by contextually translating the will of God in a way that was relevant for his times; for he knew that the revelation of God is continuous and dynamic. Moreover, when the religious leaders quoted their ancient, provocative scriptures, Jesus responded by casually scribbling with his finger on the ground, for he knew that the spirit of life- giving is above the letter of the law that would discriminate against and destroy a person.

3.Jesus does not condemn by virtue of the majority views. Although the religious leaders cite Moses’ law – that anyone caught in adultery was to be stoned to death – there is no evidence that such stoning actually took place on a regular basis in Jesus’ day. Nevertheless, it was commonly understood that adultery was a sin. Blanket condemnation for such behaviour was the majority’s viewpoint in Jesus’ time. In addressing the situation of the woman cast before him, surrounded by a crowd in the temple, Jesus was not carried away by the cultural viewpoint of the majority, but was rather the only single man who opposed the majority’s preconceived notions that would have condemned her, though Jewish law also required an irreproachable trial before carrying out any punishment. Jesus was a revolutionary and always took risks to subvert the things that deter life. Perhaps, on that day in the temple, if Jesus would have joined the chorus of the religious leaders’ legalistic, scriptural and political arguments, he would have been a hero in their sight. But rather, he decided to be bold, to be singled out, and to take a stand on behalf of the one who otherwise would have been discriminated against and victimised.

4.Jesus does not condemn the victimised, the discriminated against, and the marginalized, but listens to the most vulnerable and stands in solidarity. When Jesus was left alone with the woman, by asking “Woman, where are they? Has no one condemned you?”, for the first time Jesus invited the bleeding woman to speak. There was no space provided to this woman by the religious leaders for her to express her feelings and pain. Seeing that all who would have condemned the woman - and even killed her – had left the scene, one after the other, Jesus gave the woman the opportunity to speak for herself, building within her a source of tranquillity and trust in relationship to him. When she answered “no one [is left to condemn] Lord”, Jesus assured her that neither did he condemn her. Jesus did not condemn the victimised, discriminated against, and marginalized woman, but invited her to give voice to her own experience and stood in solidarity with her. Listening to those who have been victimised and discriminated against is the strength of Jesus. Perhaps by listening we ourselves may come to know more about the issues of our day and what we learn may allow us to be more open to new light and truth. Jesus strengthened the woman by telling her to go her way and from then on not to sin any more. He wanted her to live a life of dignity in her locality. Jesus respected the image of God in her, equal to that in any other person, and boosted her depressing life by affirming her worth, dignity, self-respect and self-determination to live life in all its fullness.

After carefully analysing this case in point, we draw some implications regarding how Jesus might have dealt with sexually diverse people today. Let me be explicit that I do not want to draw parallels between people of different sexual orientations and identities and the woman caught in adultery in Jesus’ day. Sexual orientation and identity are inherent characteristics of humankind, separate from sexual behaviours. The rationale in choosing this passage from Bible, is the kind of a different situation Jesus addressed, where the religious heads sought a judgement, just like the people seeking judgement on section 377 of IPC.

1.Jesus would not condemn people of different sexual orientations by virtue of their bodies. Bodies are gifts of God to people, temples of the Spirit, and sexuality, including sexual orientation, is an aspect of our God-given embodiment. Heterosexuals and people of different sexual orientations are born with the same gifts from God, all part of the natural diversity of God’s creation that God called “very good.” Scientific studies demonstrate that sexual orientation is an innate characteristic. Persons who discover that they are “naturally” heterosexual are no different than persons who discover an inbuilt gay or lesbian sexual orientation. Just as heterosexual persons have the freedom to self-identify as such, so our LGBT friends know that they have been born the way they are. Surely Jesus would have respected these our friends as people made in the full image of God. Jesus would not condemn people by virtue of their bodies, whether they are born as male, female or otherwise. When 5-12% of people globally are born with sexual orientations other than heterosexual, let us respect them for who they are.

2.Jesus would not condemn people of different sexual orientations by virtue of written scriptures. Most but not all religious communities oppose and condemn people who are not heterosexual by appealing to their beliefs and traditions rooted in their own written scriptures. Yet, for Jesus, scriptures were the record of the experience of God’s activity by particular communities in particular contexts. The gospels are full of accounts of Jesus’ reinterpretations of Jewish scriptures applied to persons and situations he encountered. Therefore, when people of different sexual orientations today share the dire reality of their lives and their contextual struggle for equality, it is easy to imagine that Jesus would have allowed for the fresh revelation of God to illuminate his way in addressing this struggle. It is easy to picture that Jesus would have championed the cause of life and equality whatever personal risk might be required. I believe Jesus would have transcended tradition, culture, religion, etc. and would stand in solidarity with people of different orientations, for he condemns discrimination done to anyone on any account. For Jesus, scriptures are to promote life as he himself did in his preaching, teaching and healing ministries, and scriptures should not be used as a stumbling block to deter life in all its fullness.

3.Jesus would not condemn people of different sexual orientations by virtue of a majority view. Today many of those who oppose and condemn LGBT persons claim that these friends’ self-acknowledged identities are against nature and that the majority of people are opposed to them. It is hard to believe that Jesus would have been carried away by the winds of majority thinking or that he would have condemned sexual minorities on account of popular opinion. When many people argue that LGBT persons’ claims of authentic self-discovery and identity are “unnatural”, against procreation and the laws of life, I believe Jesus would differ from the majority view. For he carefully analyses every situation, deeply knows people and their contexts, and responds accordingly. Even though he may be the only one to do so, Jesus would stand for life and justice.

4.Jesus would not condemn people of different sexual orientations who are victimized, discriminated against, and marginalized, but would listen to them and stands in solidarity with them. Jesus’ primary mission to this world is to stand by the least, the last and the lost in society. He has come to release captives from the prisons of discrimination and oppression. Jesus would have allowed LGBT people to speak up for themselves, for he listens and cares for them. Listening certainly makes Jesus to stand by them. Jesus truly would have stood in solidarity with people of different sexual orientations and identities, even if the Church would not stand with them; even if cultures and traditions would not stand with them; even if politicians would not stand with them; and even if the religions of the world, including Christianity would not stand with them. Jesus would have stood solely and singly with these LGBT persons and would not condemn them on the basis of their sexual orientation or identity. Jesus would embrace them, for he would affirm that they are the ones equally created in the image of God, like him.

Theological Implications for Justice Action
At this point, before we conclude, I would like to explore how we might apply these theological reflections to further strengthen our commitment for the cause of equality among sexual minorities who are gifts to humankind. The whole discussion raises three prominent questions, each of which requires careful attention, for all of them are parts of the theological wrestling within me.

1.Are different sexual orientations a gift of God?
2.How do we understand body theologically?
3.What does it mean, “Do not sin again”?

Due to limitation of space and time, let me just reflect on the third question only.

Do not sin again
On Vidhana Soudha building in Bangalore, it is engraved on the main wall, as “Government’s work is God’s work”. This inscription caught my attention and I find myself reflecting on several implications drawn from it. One such implication is that anything against government is sin, for anything against God is sin. Therefore, any resistance against government’s orders is sin, and people’s movements against government policies are sins. Another implication is that the government’s word is the final verdict on any matter concerning sin. This latter implication in particular helped illuminate for me the scripture passage in John 8:1-11 and what Jesus might have meant when he told the woman to “sin no more.”

In Jesus’ time, the inscription written on Jewish religious people’s hearts was “Mosaic law is God’s law”; anything against it was sin and had to be condemned. When Jesus said to the woman who had been caught in adultery: “Has no one condemned you? Neither do I condemn you. Go, and do not sin again”, Jesus at the end pronounced a judgement. But it likely was not what religious people would have expected him to say. By not condemning the woman according to the Mosaic law, Jesus was, in a way, condemning the crowd of people surrounding him in the temple, including the religious leaders, who were sinning more and more at the expense of vulnerable sexual minorities. By announcing, “sin no more” to the woman, Jesus was confronting the act of adultery, where a powerless woman could easily be forced into it. Sin in Jesus’ times was understood as something against Mosaic law. Therefore, Jesus could have said to the woman: “Even though no one condemned you, according to the law you have sinned, and I shall forgive you.” But Jesus said to the woman “sin no more/ do not sin again.” Jesus gave that woman life which was far above the written laws and written sins.

In today’s context, what is the measure to be used to pronounce what is sin and what is against God? Some religious pundits say “Anything against nature is sin.” But who decides, and how is it determined, what is inherent to nature and what is “against” nature? The questions are ongoing. But Jesus’ words “do not sin again” offered the woman the opportunity to uphold her identity and dignity and opened up life where only the forces of oppression had once been. Jesus neither names the sin nor calls the woman a sinner. Therefore, let no one ever call any one, irrespective of their sexual orientation or identity, a sinner. Let God alone be the judge.

Like Jesus, let us work to be in solidarity with LGBT friends, respect their sexuality, accept them as human beings made in the image of God, and welcome them into our communities. Let us not diminish their self-respect, dignity and self-determination, of which they are in need like anyone else. Let us give up condemning them for, after all, they are our co-human beings created equally in the image of God. I pray that the Church, as the foretaste of God’s reign here on earth, would take the lead in standing for the rights of persons of different sexual orientations and identities, for since they have been excluded by every section of people in the society.

May God, who does not condemn human beings because of their sexuality but who is the giver of the gift, teach us to respect the dignity of our LGBT friends. And may God grant our churches the love and grace to accept them into our communities and to fight for their rights. Just and inclusive communities will still be only a dream if we do not accept people of different sexual orientations and identities into our churches’ fold. Truly, sexuality is a gift of God, distributed to humankind in splendid varieties.

07.07.09

Injustice at one place Affects Justice at every place

“I have been a victim of racism in India” was quoted recently as said by the Mizoram Chief Minister Mr. Lalthanhawla in a seminar in Singapore, which has caught the attention of media all across the nation, describing such a statement as an embarrassment to the Indian pride. This statement also comes at a time when Indian students in Australia are being beaten up on the count of racism, creating a situation of fear and threatening. Today, I have seen a cartoon, where an Australian student studying India is manhandling an Indian on the same pretext of racism. Certainly such forms of violence and racist activities needs to be condemned and the law needs to be enforced in such cases, across the globe. Several protest rallies by the students have been organized by Indian students in Australia and in India to condemn such activities and have been demanding to provide safety and security to all Indians there. The politicians have been raising their voices in and out of Parliament to address this issue of attacks on Indian students abroad. Discussions with Australian political leaders are on, articles requesting Indian students to assimilate with Australian culture and people have been voluminous, the ministry of External Affairs has been on the job, the ministry of Oversees Indian Affairs has been working hard and counselling to the victims is also on the move. As I pen down my thoughts, there is news that two Indians are assaulted in Sydney. Discrimination and hate campaigns against colour and race needs to be condemned and should be on the top priority of the international community in addressing it. I was pleased to see the FIFA football match between the USA and the Spain, where before the match began, when both the teams stand for the guard of honour, the captains of both the teams said at last, “ Let us say NO to RACISM”. Such gestures can serve as a token to make understand people in overcoming racism. I wish when India and Australia plays next a cricket match, if both the captains on behalf of their countries announce “no to racism and no to discrimination, for all of us as human beings are one and equal”, for such gestures also will send in the message of equality.

But what comes to me, as surprise is that all of a sudden racism comes to the forefront, and there have been discussions on this topic on all most every television channels and news columns. Is racism a new phenomenon that we have been caught by its sensation today? Is discrimination by colour something new to our Indian society? Or is it because such attacks are done to Indians on a foreign land that there is a lot of hue and cry? Does our Indian society and Indian political leadership have forgotten that in our own land from several ages, there have been a community of people called Dalits, who have been discriminated, ostracized and are being beaten up every day just on the similar grounds of race, or even a worse form called caste? Do caste discriminations and attacks on people in the name of caste not attract the Indian media and public? Does our Indian government give heed to the plights of these our Dalit brothers & sisters? I am not sure how to go about in answering these realistic questions of our times.

Discrimination on Dalits, violence on Dalits, and violation of human rights to Dalits have been an ongoing saga from ages in India. Caste has been one of the cruel forms that have divided our society and unfortunately it has crept deep into our societies and families that we are least bothered to address such inhuman system, which divides and discriminates people. Discrimination and exclusion have been dominating not only the rural contexts of India, but also the higher places of learning centers are not free from such evil forces. Dalit students are beaten up, Dalit students have been looked down and humiliated on the basis of caste, at some places the government schemes allotted for Dalit students have not been implemented and some even staged protests over the reservations and preferential options given to Dalits in India. When Dalit students were brutally attacked in Ambedkar Law University in Chennai, how many responsible citizens of India raised their voice? There are several incidents to be quoted, and the question still remains, are Dalits safe in India?

I am reminded of the saying, “injustice done at one place affects justice at every place”. Therefore, when there has been a great pressure on the government on India from all section of people to act on the attacks on Indian students in Australia, and provide them safety and security, I am of the opinion that the same pressure needs to be kept on the government to address the attacks on Dalits and the discriminations done to them. Let’s not forget, that since it is mostly upper middle class and upper class and caste, who can afford to study abroad when attacked, the government makes sure that no stone is left unturned in bringing the situation to normalcy. But when the poor Dalits are marginalized, discriminated, excluded and beaten up, on a daily basis, hardly there is any one to be in solidarity with them and to present their case with the government in ensuring justice to them. I think it is high time, that we as civil society needs to take up this cause of Dalits on prime importance with the attacks on Indian students in Australia and strive to be the harbingers of peace and justice. Justice, liberation, safety, freedom, equality and peace need to be ensured to Dalits in India on every front of life. India needs to be free from all sorts of discriminations, India’s unity in diversity can be witnessed when the last of the Dalits is free from the clutches of caste, India as a cradle of all major religions will be vibrant, when every faith opposes and destroys caste from its labyrinth, India as a pride for software technologies will be creative, when every industry upholds the values of equality and fraternity, with a preferential option for Dalits, and India as a developing nation will sustain, when stratification of society on the basis of caste discrimination is buried and when all its citizens live in total freedom and peace. To that vision of India, may my India remain truthful and committed for a just and inclusive community.

29.06.2009

Father’s Day Special Lyric in Telugu

Dedicated to my Dad

Thandri neeve na Jeevanamoorthi
Thandri neeve na Jeevitha spoorthi
Panchavu naaku needhu prema keerthi
Penchavu nannu nilapalani needhu kyathi // Thandri//

1.Thappatadugulu ne vesi padinappudu
Thappidhamulu ne chesi thiriginappudu
Thappaka thotrilaka nadipinchina thandri
Thappulanni sariddhidi brathuku nichina thandri // Thandri//

2.Kramashikshana naaku nerpithivi
Kramamu thappaka deevunipai adhara pada nerpithivi
Akramamulu cheyakunda bhodhinchenu thandri
Sakramaina margamulo nadipinchenu thandri // Thandri//

3.Biddala santhoshame thanadhani bhavinchina thyagamurthy
Cheddapanulu cheyakunda kapadina rakshanamurthy
Addamulannitini yedurkonutaku thandri
Padda sramalannitini veevarimpajalenivi // Thandri//

4.Thandri ki thagina thanayulai jeevinchuma
Thandri kanina kalalanni neejamu gavinchuma
Thandri kunna kashtamulanni theerchuma
Thandri jeevanamunu anandamu cheyuma // Thandri//

17.06.09

O Deep, Dark Tunnels of Life

On a fine day, when travelling on a train,
Through plains and mountains showering with rain,
Exclaimed my heart, how creative was God’s brain,
For the picturesque so serene with out a stain.

The blue sky above the huge rocks covered as roof,
The streams watering the green in all freedom as a proof,
The colourful birds singing their rhymes, ‘that we’rnt aloof,’
The rusty lonely track in curves & straight passing like a spoof.

Stopped the train in that deep at certain halts,
Sometimes to drop, to pick and even to carry some spices & salts,
When it’s stopped for long, the child to the old, every one assaults,
Cribbing aloud its getting late, though its ’cause of them, to hide their faults.

As the journey proceeds and moves forward,
From a far, there appeared several mighty hills standing upward,
How’ll the track win over those rigid huge rocks with out a heart inward?
Will those heavy rocks allow this long little train to carry its journey onward?

Thank God, the huge heartless hills are beaten and are made as tunnels,
For the passage of the train, mediating to be life-saving channels,
Carrying safe the dreams & aspirations of people in their annals,
As safe as they were brought in their lives treasures & manuals.

In a broad day light, journeying thro’ a tunnel is like experiencing a solar eclipse,
The valorous rocks of the hill coming between sun & track, making it dark,
For minutes the darkness continues, fear surrounds and doubt clips,
After which, every one’s relieved for they are back into God’s green park.

Even in the journey of life, every one passes through the rocky-hurdled hills,
Panicking how to get pass through this unachievable barrier,
Some lose hope and some ruin their life in savouring these bitter pills,
Unable to get pass through it by the tunnel, the breath within, our lives carrier.

A tunnel appears long, deep and fearful,
For it’s temporal and makes reach a land wishful,
For it’s momentary and makes search a life fruitful,
For it’s a safe passage and makes fetch happiness grateful.

Let’s be bold to face everything that’s an obstacle,
For confidence accompanies all those awaiting to pass thro’ towards a pinnacle,
It’s not just a miracle, but listen to your inner voice of oracle,
For life can be victorious at the end of tunnels in that spectacle.

(scribbled during a train journey from Mumbai to Goa 13.06.09)

An Open Letter to Mr. Martin Luther King III on his Visit to India

Mr. Martin Luther King III and Mrs. King a very warm welcome to India. Indeed it is a great honour for us as Indians to have you visit our motherland, the land that affirms unity in diversities. I appreciate your pilgrimage to India in commemoration of the golden jubilee anniversary of your parents’ historic visit to India. Your dad Rev. Dr. Martin Luther Jr. continues to be an influencing personality to the whole world, and especially to us Indians for his bold and courageous fight over the cruel forces of racism, making him a towering and inspiring personality. Fifty years ago, your dad was highly influenced by the values of non-violence, for he believed that through such means and methods one can win over any power of darkness, particularly the deep rooted racism in your country. As an Indian it is pleasant to learn that our father of nation Mr. Mohan Das Karam Chand Gandhi, the apostle of non-violence happens to be his inspiration.

Dear Sir, it was your dad’s dream that you should not be judged by the colour of your skin, but by the content of your character, and I am glad to know that you have been living up to his dream and making his dream into a realisation. It was your dad who dreamt, who envisioned for a land free of discrimination on the basis of colour, fought for it tirelessly and made this generation reap the fruits of his efforts, even to the extent of becoming the President of the United States. It if for sure, that the bold soul of your dad would have delighted to see the sea change in your country, so also the whole world is waiting to realise the “change” that has been promised. We thank God for the life and witness of your dad Rev. King, for his courageous efforts in bringing in equality among people of your country and take this opportunity to salute him. “Kudos Rev. King! For you have run the race of life in courage, fought a good fight against the principalities and powers of your day and emerged victorious reverberating that truth is always triumphant.”

Mr. King, by now you would have had the taste of India, its varieties, its pluralities, its diversities and its various colours. Your pilgrimage of searching and researching the tenets of non-violence in various cities of India is highly commendable. Your visitations to different places of national heritage reveal your interest for learning. Especially your visit to the terror struck city of Mumbai to express your solidarity is appreciable. Your call to the different religious leaders in India and at large to fight against violence and killings has caught the attention of several people in the world, for which you deserve all our best wishes in your fight against terrorism and violence.

Mr. King, as you continue to journey as a pilgrim in India, may I call your attention to one of the dire realities of Indian society, where from ages even till today most of us are judged and discriminated in the name of descent, the inhuman caste. Not that you are unaware of this reality in India, but am just brining to your kind notice that you as a proud heir of Rev. King, who fought against discrimination should address the ongoing discriminations and oppressions done to Dalits, who have been not judged by the content of our character but are judged by the caste factor. Dalits, continue to be under the rubric of caste and are treated polluted not just by those in the rural localities, but even the so-called meritorious institutions are not free from caste discrimination. Violence on Dalits and Dalit women have been a rampant phenomena done by the caste people, which goes mostly unnoticed by the government, the media, the police and the judiciary. There goes not a single day where violence on Dalits has not been done. Discrimination on Dalits has become more subtle and aggressive these days, for caste and its allegiances rule the order of the day.

Mr. King, as you spend time in India to know more on the virtues of non-violence, my humble plea to you is to bring into the global attention the cruelty of caste on Dalits, the violence done on Dalits and for a call to end such practices and discriminations. In this pilgrimage of yours to India, besides knowing more of Mr. Gandhi, I also request you to spend time in reading other social activists like Bharat Ratna Dr. BR. Ambedkar, who challenged the forces of caste and strived hard in annihilating it. Dr. Ambedkar in many ways resemble your dad, for he too was a visionary and a tireless activist confronting and challenging all powers of caste till his death. His writings were prolific and express the poignancy of hope and aspirations of all Dalit people. All his speeches, writings and actions were Liberative and provided meaning and direction to the struggles of Dalits then and even now.

Sir, I believe it will be a fitting commemoration to the golden jubilee anniversary of your parents visit to India, by expressing your deep solidarity with the Dalit struggles for liberation. As a proud son of a proud father, and as a son who is in the mission of realizing your dad’s dream I think this your visit to India is the right opportunity for you to speak up on the discrimination and violence done to Dalits. Your expression of co-operation and solidarity to our journey of Dalit liberation, I am sure will make an impact in the society and on the government to end the discrimination and oppression done on Dalits. “We Dalits too have a dream, where our children will not be judged by the caste they are born into, but where they will be judged by the content of their character.” Sir, support us in realising this dream of ours come true. Have a good pilgrimage in India, and a safe trip back home. Our prayers go with you as endeavour in realizing the dreams for a new world.

Thanking you Sir,

For the liberation of our Dalits,

Sincerely Yours,
Rev. Raj Bharath Patta,
Executive Secretary,
Commission on Dalits,
National Council of Churches in India,
Civil Lines, Nagpur. 440 001. India
rajpatta@gmail.com

TURNING ASIDE: AVENUES FOR NEW PERCEPTIONS

“And the angel of the LORD appeared unto him in a flame of fire but of the midst of a bush: and he looked, and, behold, the bush burned with fire and the bush was not consumed. And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, here am I.” Exodus 3: 2-4

A certain young man went to a bookshop and was browsing through the shelves of the shop to purchase a book of his interest. To his surprise and added to his interest he found a book titled “How to Hug”. The young man was enthralled by the title of the book and with no second thoughts went straight to the shopkeeper and asked him to bill the book and wrapped it and took it to him home. He could not withstand his curiosity to read the book he bought and in the evening creating a romantic mood for himself he started to open the cover to flip through the pages of that book he purchased. As he was flipping through the pages of the book and tried to read through the content of it, his face turned out red and his enthusiasm was taken over by utter disappointment. To his surprise the book that he thought was a romantic one did not have anything of such character and the young man started cursing himself for being cheated by the title of the book. The book was an encyclopaedia containing the meanings of the words between “HOW to HUG”. How often we are dominated in our life by our only perception we have in looking at things. There is no space for other perceptions and other side of it to look into the matters of life. Most of us have become adamant, by not letting any space to newer, creative and other perspectives in our outlook on life and life related issues. Like the young man in this story we are conditioned by our limited perceptions and all we think is only ‘how to hug’ with out any second thoughts to it. Life has to be looked and operated in varied and pluri-perceptions and only then, one can see the spectrum or rainbows in ones life.

The text that has been chosen from Exodus 3:1-6 happens to be the call of Moses by God, after he fled away from the land of pharaoh by killing a man. When Moses as a shepherds man went up to the Mount Horeb, had this calling of God through the burning bush incident, where he had the theophanic experience. Paulo Coelho in his famous “Alchemist” described that being a shepherd, the young boy could explore the riches of the land as he takes the sheep to different places and landscapes and at the end reaches his destiny in life. Similarly the hero of the Exodus episode in the Bible, Moses began his life as a Shepherd and tried to explore the riches of God’s creation and as he started exploring, on his way found the calling of God to lead God’s people out of the bondage.

The burning bush incident would not have made any impact on the life of Moses but for his listening to his own conscience of turning aside to view the great sight of burning bush. Moses recognised the language of the world, the inner burning of his heart and therefore turned aside in looking at the bush that was not burning for the second time.

1.Moses recognises only the flame of fire: When the angle of the Lord appeared in the flame of fire amidst the bush, Moses could only see the bush being burnt and saw that it was not consumed of fire. Moses could only see the flame of fire and not the presence of the Lord in it, on his first glance. For Moses as a shepherd, the flame of fire incident in the bush would have been yet another sight of new explorations in his onward journeys along with his sheep. Like his sheep on that Mount Horeb, Moses also could see the physical sight of the burning bush, where it was not consumed. For the sheep, as Paulo Coelho writes, it is only food and water that matters and therefore this incident of burning bush, whether it was burnt or not burnt would not have had any impact on it. But for Moses, he could only recognise that there was a flame of fire in the bush and the bush was not burnt, and did not get any clue of the presence of God in that flame of fire, for he was not able to discern either the language of the world nor the language of God which ultimately resonated the same substance and essence. Therefore on a first go, Moses failed to read the presence of God in that burning bush incident, and could merely see that the bush was not consumed even though there was a fire in it, and exactly saw what his flock of sheep saw on that day, at that first instance.

2.Moses discerns the flame of his heart: As Moses has seen the flame of fire; he immediately felt the flame in his heart, where his conscience spoke to him to discern the language of the world in that incident of burning bush. Therefore he said unto himself in verse three that he will turn aside to look into that burning bush, and tried to enquire why it was not being burnt. The flame of his heart or the inner voice of his conscience would have spoken to him clearly to discern the deeper meaning in that incident which he came across on that mountaintop along with his flock of sheep. In no time, Moses took a second chance, gave space to a second thought, a second perception, a second way of looking at things, and heard the second and deeper voice that is within him and immediately said that he will turn aside to see the same incident again. The burning of his heart, the flames in his heart, his deep conscience has led him to turn aside in looking at the burning bush and that led to question why the bush has not been burnt, despite the flame into it. As the Shepherds normally do, probably Moses as he listened to his heart to turn aside and see, immediately he would have spoken to his sheep and would have explained how deeply he was moved in discerning the language of the world and how he could enquire and how he could read and feel the presence of God. Like always, the sheep only wanted food and water, and therefore would have pretended to listen to what Moses was telling them and when no sheep gave heed to his feeling of inner voice, he had to speak to himself that he need to turn aside to see the same incident with new heart, new mind, new eyes and new ears. Therefore Moses ultimately could find out the presence of God in that same incident, which he has seen a minute ago.

3.God was impressed with the flaming of his heart: As Moses’ heart was flamed and as he turned another side to view the burning bush incident, his enquiring spirit earned him to feel the presence of God in it. Probably, Moses once again would have narrated his experience of feeling the presence of God to his flock of sheep, and therefore the narrator of Exodus story like Moses’s sheep also did not give importance to such explanation of Moses to his sheep, and therefore could not record it. However, when God saw that Moses was feeling the presence of God in that burning bush, God immediately was impressed by Moses’ listening to his heart of turning aside to look at the bush that was not being burnt. In fourth verse we read that when the Lord saw that Moses turned aside to see, God called Moses by name. I think among all the characters Moses had in his CV, God was impressed by Moses’ turning aside quality. Moses’ turning aside quality has so impressed God that eventually when Moses raises several complaints of his inability to lead the people of Israel, God did not give heed to all his short comings and pressed hard that Moses should lead the people of Israel out of the bondage. The quality and character of turning to another side, taking a second chance, giving a deeper thought, being open to other perceptions, listening to the inner voice and giving space to new outlooks of Moses that day has won the heart of God. God also by any chance did not want to lose such a man who had a willing heart to discern the inner voice in recognising the presence of God, and therefore did not give it up in persuading Moses to lead the people living in bondage to liberation.

The contexts today have been dominated by the exclusivistic ideologies and fundamentalistic attitudes. Frictions among people and religions are counted high because of not being open to learn in their journeys. Therefore, dear friends the calling to all of us is to listen to the voice of our conscience like the Alchemist to discern the language of the world and thereby act to feel the presence of God. Moses depicted such qualities of an Alchemist and could lead the people out of bondage in all courage and boldness. Let us also try to turn aside to other perceptions in looking at and perceiving life in a better and healthy manner. May we turn aside from our own exclusivistic perceptions, from our own rigid perceptions and from our narrow domestic walls. Let us be open to turn aside from our own standings and stand points and let us try to decipher the presence of God, which appears in ordinary things like that of the common bush for a shepherd. Turning aside to other stand points and perceptions has won the heart of God, and I feel such a quality is so divinely blended into every human being equally with the rider that we need to listen to the language of the world and try to be open to new learning and new opportunities. May God grant us all that courage to be open to new perceptions and new imaginations so that all of us can lead journey in the pilgrimage of faith in partnership and friendship.

The Faction Factors and the Friendship Matters

A Call on NCCI Sunday towards Unity amidst Diversity

Grace, peace and unity to you all in the name of our God who is one in unity and diverse in manifestations. Let me bring to you all greetings from the National Council of Churches in India (NCCI) on this NCCI Sunday,25th January 2009 which is observed as Unity Sunday in some churches, Ecumenism Sunday in some Churches, a day of fasting for Zimbabwe and as a concluding day in observing the Global Week of Prayer for Christian Unity.

The NCCI has been a nonageniric in its life and witness and is marching towards a centenary in 2014. With 30 member churches, 17 Regional Councils, 17 All India Christian Organisations, 7 Related Agencies and 3 Autonomous bodies, the NCCI has been moving from strength to strength in discerning the signs of our times, in interpreting the gospel of Jesus Christ contextually and transforming the communities in coherence with the values of the reign of God. We at the NCCI have 7 Commissions to carry on as vehicles the mandate of NCCI. Today is a day to thank God for God’s faithfulness to the ecumenical movement in India lead by the NCCI, today also is a day to thank God for all those ecumenical stalwarts who have worked hard for the sustenance of the ecumenism and is a day to get challenged to become active companions with God in carrying forward the rich legacy of ecumenism.

The Sitz im Leben

Factions – Denominations, different sects, different confessions, different faiths, different affirmations etc.

Frictions – Conflicts in the name of caste, in the name of region, in the name of class, in the name of gender, in the name of religions, in the name of property, in the name of politics & elections etc.

Fractions – Doctrinal divisions, ritualistic divisions, Eucharistic divisions, ecumenical vs evangelical divisions, gospel vs culture, faith vs science, etc.

Fictions – Hermeneutics of convenience, arm-chaired Christianity, exclusivism (no salvation in other places, no truth in other faiths)

The Message
(John 10:16) – Jesus said, “And I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd.”

1. The Frontiers of the Mission - “I have other sheep that are not of this fold”. The boundaries of the church are beyond our own four walls of denomination, confession and faith. ‘Enlarging of the tents’. This reveals the Good Shepherd’s reach, for he reaches the unreachable, he reaches the ones with no reach. He has similar sheep who are in other folds. It is not similarity that binds them, but the diversity among sheep, which still he says he has other sheep in other folds.

2. The Friends in Mission – “Other sheep in other folds”. In colour the sheep would differ, in size they would differ, in their nurture they would differ, in their diet they would differ, yet the Good Shepherd says that they are all his own. Thereby creates that unity among its entire sheep affirming their pluralities. For after all the sheep are either friends or would have been kith and kin but are divided due to circumstances. They are all equal partners and enjoy the fellowship of this shepherd who has different folds.

3. The Fetching in Mission – ‘ I must bring them also’. The Good Shepherd, not only affirms his own sheep in other folds, he also tries to bring them together. He creates a space for mutual respect for each other, mutual learning, mutual caring and sharing. He provides and facilitates a space for network among his own sheep in different folds. Bringing them together would give them a chance of enhancing their friendship, strengthening their fellowship and creating unity affirming plurality and not trying for uniformity by attempting to clone similar species.

4. The Faith in Mission – ‘the different sheep from different folds will heed his voice’. Faith comes from hearing, and when they are brought together their common pilgrimage of faith is drawn with much clarity. By listening to his voice their spiritualities are deepened. Probably the other sheep in other folds did not resist to his voice telling that it was foreign, it was not indigenous, it was not spiritual or it was not lively, but rather all these different sheep from different folds listened to the voice in search of truth.

5. The Finale in Mission – ‘so there shall be one flock and one shepherd’ the goal of mission of God is to bring all the different sheep from different folds to make to one flock, where diversity is affirmed and plurality is respected. There will be one chief shepherd, for God is always one, though we have different shepherds in our nurture and trainings. That is the finale in mission and that’s where we are all as faiths, churches, religions, ideologies, regions are journeying towards. One flock and One Shepherd, is the great finale to where all of us are marching.

In the recent campaign for Presidency in the US, I have seen a poster, which has Rev. Dr. Martin Luther King’s photograph on one box, under which it was written the “Dreamer” for his dream was to see when his children would be judged not by the colour of their skin but by their content of character. There was a second box, which had President Barack Obama’s photograph under which it was written “Dream”. Both the photographs were adjacent to each other calling on the attention of the people to see the reality of the dream, dreamt by Rev. King made true in the life of President Obama. As I saw this poster, and particularly on this Unity Sunday, if at all we have a poster where on one box is Jesus Christ, who prophesied that there would be one flock and one shepherd, and under his name it is written “Dreamer”. The box adjacent is an empty one, for under this box it is written, “Dream”. Therefore the calling to all of us, to our churches and to different faiths is to fill that box with our photograph if we are trying to make that dream of Christ a real one by becoming united as one flock under the shepherd-ship of one Shepherd.

Healing is a Process

Text : Mark 8:22-27

Key verse: Then again Jesus put his hands on his eyes; and looking hard, he was able to see, and saw all things clearly. (25 verse)

The healing narrative in our reading today is an interesting healing of the man with blindness by Jesus at Beth-saida, the house of fish. This healing incident was one of the challenging ones to Jesus, as he has to press hard again for the second time for recovery of the sight to this man with blindness. The healing had a process and progression, a chain of reactions and happenings took place to the man with the blindness.
1.Jesus friendships with the blind man, so he took him privately out of the town, 2. Jesus first aids him, when he washed his eyes with the water in his mouth, there was a partial sight, and then 3. Jesus follows up the healing, by putting his hands and looking hard and there was clarity of sight to the man with blindness. Even in the case of the man with the blindness, there was progression, 1. He was with no sight, 2. There was partial or even a blurred sight for he saw men walking like trees, and 3. Then there was a sight with out any defect so that he could see clearly. This healing, Jesus would have done it at one sitting, but he took much care and concern to the man with out sight, and gave it a second sitting, followed it up and provided him the clarity of sight. Imagine if Jesus would have left him after the first sitting, when the man with blindness was able to see men, like trees walking, that would have been much worse and disastrous for that man. But Jesus made it a point to have a thorough checkup and gave him healing holistically, was with him until he received healing completely.
The church, as the body of Jesus Christ, how much more attention it should give to the ones coming for healing. To the sick both physically and mentally, the church should be in solidarity with them, and needs to attend to them till the healing is completely achieved to them. Healing is a process, it needs care and concern all along. We as Church have been giving a one-time prayer or grant and think that’s the greatest mission we are involved in. And this is like leaving the sick to see men like trees walking. Healing is continuous, and it requires Churches sustained and life long commitment.

Prayer: God, who is in process, make our churches’ mission of healing progressive and inspire our churches to be with needy and sick till they receive a complete healing.

Reflection:
Sickness recedes ultimately as Healing processes completely