THE UNITED THEOLOGICAL COLLEGE, BANGALORE

TE 059- Dalit Theology

Topic: Formative Factors for Dalit Theology
Submitted to: Submitted by:
Prof. Dr. Eyingbeni Humtsoe- Nienu B. Naina Sharon Ishika,
Y. Ruby, BD-III

Introduction:

Dalit theology evolved in response to Dalits’ significant social, cultural, and religious
marginalization in Indian society. It originated from a backdrop of religious and social injustice,
in which Dalits faced centuries of oppression, discrimination, and exclusion, both within
Hinduism and in broader societal relations. Dalit theology is not only a theological but also a
sociological and political movement, with the purpose of resolving concerns about justice,
dignity, and equality for the underprivileged. The formative factors of Dalit theology involves
historical, social, religious, and political dimensions which include Dalit lived experiences, the
influence of Christian theology, Liberation Theology, Dalit leaders’ writings and activity, and
larger global movements for justice and human rights.

Sociological oppression- Dalits’ Experiences:

Dalit theology has its roots in centuries of persecution and marginalization under India’s caste
system which was centred on religious purity and social hierarchy. Dalits were prohibited from
entering temples, accessing water supplies, and participating in many aspects of cultural and
religious life. The caste system perpetuated untouchability, resulting in prejudice, poverty, and
social estrangement among Dalits. These oppressive and exclusionary conditions paved the
way for the development of a religion that speaks directly to Dalit realities and needs. Dalits
faced religious prejudice in addition to economic exploitation and political marginalization.
Hinduism, India’s major religion, encouraged Dalit social stratification through scriptures such
as the Manusmriti and other works that justified their inferior status. Dalits were subjected to
discrimination, including denial of human dignity, physical violence, and social isolation. Dalit
theology evolved as a critique of these religious ideas, attempting to reinterpret religious
teachings in order to argue for Dalits’ dignity, liberation, and empowerment.1

1
S.J. Xavier Irudayaraj, ed. Emerging Dalit Theology (Madurai: Tamilnadu Theological
Seminary,1990), 10-18.
Caste System in India:

The issue of caste system and caste related issues are unique in Indian context. Caste system
comes from a Socio-religious system unique in India. According to the popularly accepted
theory, caste system centres on the question of ‘Varnasrama Dharma’ which means obligatory
duty on the part of the people. ‘Varnasrama Dharma’ comes under the social ethics and its rule
comes from religion. According to Hindu understanding both caste and society are very much
related. There cannot be society without a caste system. For the society function, they believe
there has to be a system of caste. This caste system paved a way for oppression towards Dalits.2

Untouchability:

According to caste system some people are polluted from their birth itself, which demands that
they live away from the main society or separate living. The people who does not fit into the
system are called the ‘Avarnas’ or the ‘untouchables’. At present context they are not officially
called untouchables. The entire issue is according to the law of Manu, or the Manu dharma, the
people who break caste law should be punished severely. Intermarriage are is strictly forbidden.
The most evil face of caste system is ‘untouchability’ and ‘lack of mobility’ for the lower caste
people because caste is defined in terms of purity and pollution. This resulted a ‘social distance’
between people in the society.3

Discrimination:

The caste system enforced a rigid social hierarchy that marginalized certain groups from birth,
requiring them to live separately from the rest of society. This separation led to "social distance"
between higher and lower castes. Economically, the dominant castes ensured that wealth and
resources remained concentrated in their hands, often at the expense of lower castes. Lower
caste individuals were prohibited from acquiring wealth, owning land, or holding property in
areas dominated by higher castes, forcing them into dependence. As a result, lower castes were
confined to low-paying, undesirable jobs deemed impure by higher castes. This exclusion
entrenched economic disparities and made upward mobility nearly impossible. Generations of
lower-caste individuals were trapped in poverty, with limited access to education, healthcare,
and opportunities for advancement. Cultural and legal norms often reinforced this inequality,
portraying lower castes as inherently inferior. The interplay of social and economic exclusion

2
V. V. Thomas, Dalit and Tribal Christians of India Issues and Challenges (Kerala: Focus India Trust,
2014), 185- 186.
3
Ibid., 193.
created a deeply ingrained system of inequality, requiring significant structural and cultural
changes to dismantle.4

Christian Influence and Liberation Theology:

The arrival of Christianity in India had a significant impact on Dalits. Christianity’s teaching
of equality before God provided Dalits with a religious framework that contrasted with the
oppressive caste system. Dalits adopted Christianity as a means to escape the social stigmas
associated with their caste. Liberation Theology had a significant impact on Dalit theology as
it stressed about the Church’s role in addressing marginalized groups’ social, political, and
economic oppression. It called for preferential option for the poor and oppressed, emphasizing
that God’s reign is for the downtrodden and that social justice is essential for the Christian faith.
The life of Jesus Christ was viewed as a model for Dalit resistance, particularly His
identification with the underprivileged and the suffering. Rev. Dr. S. J. Samartha, Rev. Dr. P.
D. Devanand and Rev. Dr. G. S. P. Bedi claimed that Christian theology needed to be re-
examined to address Dalit concerns which were very different from those of the old upper-
caste Hindu religious establishment.5

Theology of A.P. Nirmal:

A.P. Nirmal’s theological approach is based on Dalit experiences and the necessity for a
religious framework that recognizes their suffering while providing a vision of liberation.
Nirmal’s worldview is distinguished by a strong identification with the Dalit experience and a
rejection of caste-based prejudice. Drawing on Liberation Theology, Nirmal aimed to construct
a theology that would empower the oppressed. Nirmal argues that the Church must be a force
of social reformation and liberation for Dalits, who suffer the most under the caste system. His
theology understands Jesus Christ as a liberator who connected with the impoverished and
oppressed, and whose message of justice and freedom serves as a call to Dalit emancipation.
Nirmal criticized the sanctification of caste in various traditions, especially Christianity, and
how it was used to legitimize Dalit injustice. He believed that caste inequality was not just a
social issue, but also a theological one, distorting Christianity’s promise of equality and justice.
Nirmal’s theology highlighted the significance of human dignity and equality. He proposed for

4
Ibid., 198.
5
S. J. Samartha, Religious Conversion and Dalit Liberation (Madras: Christian Literature Society,
1994), 53-58.
a theological worldview that upholds Dalits’ dignity and affirms their equality before God.
Nirmal’s ideas revolved around challenging caste-based notions of purity and impurity.6

The Role of Dalit Leaders and Movements:

Dr. B.R. Ambedkar, a prominent Dalit leader, led the fight against untouchability and caste
inequality. Ambedkar claimed that Hinduism was fundamentally oppressive to Dalits because
it legitimized caste-based inequality through religious principles. Ambedkar’s goal of justice
and equality resonated with the increasing Dalit political and social forces. His emphasis on
education, political participation, and social transformation has influenced subsequent
generations of Dalit leaders.7 The Dalit Panther movement of the 1970s, inspired by the Black
Panther Party in the United States, emphasized the significance of defending Dalit rights and
fighting the caste system. These movements also emphasized the necessity for Dalits’ social,
economic, and political emancipation, all of which were major issues in Dalit theology. Theses
movement aimed to increase Dalits’ self-esteem while also criticizing the religious and social
institutions that had pushed them to the periphery of society. The Dalit struggle for justice has
been influenced by larger worldwide movements for civil rights, human rights, and social
justice. The civil rights movement in the United States, the anti-apartheid battle in South Africa,
and feminist organizations around the world all helped to shape the Dalit struggle. These
movements raised awareness of racial, ethnic, and gender-based oppression and provided a
framework for Dalits to view their own challenges in terms of universal human rights and
dignity.8

Conclusion:

Dalit theology challenges traditional theological frameworks by centring the voices of the
marginalized, promoting human dignity, and advocating for socio-economic and cultural
transformation. Ultimately, it is a theology of resistance and hope, envisioning a society free
from caste oppression and rooted in equity and compassion. This paper contains the formative
factors of Dalit Theology.

6
M.E. Prabhakar, ed. Towards A Dalit Theology (Delhi: ISPCK, 1988), 64-69.
7
James Massey & Samson Prabhakar, eds. Frontiers in Dalit Hermeneutics (Bangalore: SATHRI,
2005), 208-210.
8
Vincent Manoharan, Towards a practical Dalit theology- The status and relevance of Dalit Theology
among grass roots Dalit Christians in their struggle against caste oppression (Delhi: ISPCK, 2016), 117-120.
 Bibliography

Irudayaraj, Xavier S.J. ed. Emerging Dalit Theology. Madurai: Tamilnadu Theological
Seminary, 1990.

Manoharan, Vincent. Towards a practical Dalit theology- The status and relevance of Dalit
Theology among grass roots Dalit Christians in their struggle against caste oppression.
Delhi: ISPCK, 2016.

Massey, James & Samson Prabhakar, eds. Frontiers in Dalit Hermeneutics. Bangalore:
SATHRI, 2005.

Prabhakar, M.E. ed. Towards a Dalit Theology. Delhi: ISPCK, 1988.

Samartha, S.J. Religious Conversion and Dalit Liberation. Madras: Christian Literature
Society, 1994.

Thomas, V.V. Dalit and Tribal Christians of India Issues and Challenges. Kerala: Focus India
Trust, 2014.