Paper presentation
Subject: Theological Methodologies from the Margins
Topic: Re-imagining sources from the margins: Experience
Introduction:
Before we discuss the sources relevant for doing theology for subaltern and marginalized people in India, we should be clear of two significant points. One that we are talking of ‘theologies’ and not ‘a theology’. This is because in our country there are a number of subaltern communities or group carrying their own identities. Two, that we should always be aware of the caste element behind the ‘subalternity’ of these groups while doing theology for them. The spirit behind the ‘subaltern theology’ shall undoubtedly be same as that of liberation theology that is done in South or North America or in Africa, which is primarily people-oriented. This marginalized group undergoes different experiences and if we overlook it, then the theology will not be truly relevant to the Indian context.
Definition of Experience:
The oxford dictionary defines experience as the knowledge and skill that you have gained through doing. Experience refers to the nature of the events someone or something has undergone. Experience is what is happening to us all the time - as we long we exist. Kolb's Experiential Learning Theory defines experiential learning as "the process whereby knowledge is created through the transformation of experience. Knowledge results from the combination of grasping and transforming experience."
Dalit experience as the basic starting point:
Dalit theology is based on the experience of about 20 percent people of India, the worst sufferers of the age long caste system. Dalit theology is already popular both in India and elsewhere because majority of the Indian Christians were originally Dalits. The immediate goal of Dalit theology is the realization of human dignity and liberation from all types of oppressive structures. The plurality of theologies and method is a fact in the present day theological scene. Edward Schillebeeckx and john Sobrino take the humane suffering as their starting point. The commonality of these theologies is that they have taken the experiences of alienation, nothingness, powerlessness, dread, fear and anxiety as the starting point for constructing their theologies.
In the case of Dalit theology, Dalit experiences of suffering should be the starting point. The suffering of Dalits is both historical and a present reality. The pains and pathos of the Dalit consciousness is constituted by the perpetual experience of suffering, both physical and psychological. The stigma of being a polluted-untouchable creates a sense of non-humaneness, bewilderment and despair. The experiences of the loss of human dignity create immeasurable adverse impact in the total personality of a person.
What method should one adopt to articulate analysis and interpret the miseries of the Dalit? Western methods may throw some lights, but a new method should be found. Muller says: “Realistically, the starting point should be able to be critiqued by the method, call it into question, and improve it. After the starting point is surfaced, method will not allow sloppy reasoning or misapplication of the findings. The principles of coherence and the adequacy must apply and can be examined by anyone interested so that theologians actually do what they say they will do” this is a challenge before Dalit theologians. The Dalit experience of suffering is constituted by a complex combination of a historic past with religious sanction and sanctification, economic deprivation, social segregation, wounded psyche and utter sense of powerlessness. How God shares in the experience is an important question to be asked.
Indian Women Experience:
Feminist theologians have understood that “doing theology is a personal and political activity”. Feminist theology is not an attempt to make some small changes in traditional theology provides a clear paradigmatic shift in biblical interpretation. This is because the point of departure here is women’s experience in their struggle for liberation. Feminist theology is emerging in the Third World as “an irruption within the irruption of the poor in the Third World”. The women’s movement in India has grown to be concerned not only with dowry and other forms of violence against women such as infanticide, foeticide and domestic violence, but it has also included concern for the increasing poverty and the external debt of the nation: the price rise and non-availability of essential commodities; the increasing threats to the lives of Dalits.
No feminist methodology can ignore the depth of suffering of Indian women under the yoke of poverty. Whatever yardstick may be employed, it is clear that women are the poorest of the poor in this society. Dalit women, who have been called the “Dalit among the Dalit” are the worst affected by the grinding poverty and social oppression. Traditional occupations which have been eroded by “development” programmes must also be taken into account in an analysis of this dehumanising of some sections of women even more than others. Any methodology must therefore take into consideration gender and racial/cast oppression as much as it must take the economic/class dimension seriously. We could never become a new community as long as women-particularly Dalit and tribal women-live in such an inhuman and hostile environment. Feminist theological methodology has to be rooted in their experiences.
Feminist Methodology- Its Experiential Base
Women have discovered a new poor in being able to share with each other their everyday experiences of pain or of celebration. From the depths of women’s stories of joys and sorrows, trumphs and defeats, we can draw a tapestry of theological exploration which is contextual and is based on a community in struggle for human hood. Women long to find a theological meaning for their suffering and pain. Feminist scholars, who have inspired Indian feminists, have shown that traditional biblical interpretations cannot be value free of objective and deepened on prejudices and presuppositions of those who translate or exegete them. According to Elizabeth Schussler Fiorenza “Scholars not only translate the New Testament texts into a masculinised language, but also interpret them from a patriarchal perspective”.
A feminist hermeneutics of suspicion in India is therefore based on a new understanding of our biblical and extra biblical history so that we can discover the liberating possibilities of the gospel for today so as to challenge a society their dignity as human persons. Women have also realised that church dogmas, language and symbols have all been formulated out of male experiences. There is a growing history has been erased or has remained unspoken. “One is not even able to remark upon or notice women’s absence since women’s silence and absence is the norm”. Out of their experiences, Asian women are re-interpreting Christology. The cross takes on new significance in a context where women are expected to “sacrifice” themselves for the sake of others at all times, totally denying their own identity.
Tribal Theology: Nature and Method
Like other third world theologies, tribal theology is also a contextual theology. It seeks to reflect on the faith experience of the tribal people and aims to liberate tribal’s from their inferiority complex from oppression and discrimination by attempting to rediscover the liberative motifs from the tribal culture, reinterpreting the Bible and Christian traditions. Hence, the focus and goal of the tribal theology is liberation. It embraces social, economic culture, political and ecological dimensions. In the process of working for their own liberation, the tribal’s work for the liberation of both oppressor and the exploited. It is, therefore a theology which includes liberation of whole humanity and God’s creation.
However, our point of departure from other dominant theologies is that we seek our liberation from the perspective of ‘space’. In our search for liberation the issue of space is very central and crucial in doing tribal theology. A peculiar character of tribal worldview is that the tribal people’s culture, religion and spirituality cannot be conceived without “creation/land” or “space”. Humans always understand themselves as an integral part of creation/land and not apart from it. Therefore, the issue of ‘space’ is not merely a justice issue to be set alongside other justice concerns. But it is the foundational theology of self-understanding out of which liberation, justice and then peace will flown naturally and necessarily. Poverty, oppression ethnic conflict and identity issues cannot be understood without creation/land. Justice to creation/land is the key to liberation and human dignity. That is why harmony with ‘space’ is the starting point of the tribal people’s spirituality and their search for liberation. Commitment and dedication to the harmony of creation/land springs fort in love, nurture, care, acceptance and peace flow naturally and necessarily. When there is justice in the land, the fields and forests and every living things will dance and sing for joy (Ps. 96:11-12). Thus, and awareness of being one with the whole of creation is the spiritual foundation of the tribal people.
The challenge before us is to commit ourselves to the struggles for the transformation of the poor, the weak and the disfigured and also to curtail the over-exploitation of nature. The question of identity, culture and religion of the tribal’s are also inseparatbly related to space and thus the survival crisis of these people is an integral part of the ecological crisis in our country today. They feel that without restoring justice to space, tribal and oppressed communities cannot attain liberation. Thus, there is a growing awareness and sensitivity among the contemporary theologians about the issue of justice in relation to the ecological problem. The tribal people feel a close affinity with this approach because of its emphasis on the relationship of the oppression of the poor and the whole of creation. The tribal’s throughout their history have been affirming that without recognition of the goodness and worth of creation as created and valued by God’s creation, human cannot attain liberation. Thus, the tribal cannot perceive their liberation and justice apart from justice to ‘space’.
Implication for Doing Theology from margins:
1. Construct a theology based on the tribal people’s experience and realities. It will involve reconstruction of theology from people’s perspective.
(a) Focus on poor and oppressed nature.
(b) Focus to liberate oppressed, poor and marginalized people.
(c) Challenge dehumanization and neo-colonization forces.
(d) Instead of focusing on dogma, work for social, ethical and social justice.
(e) Organize people who have been oppressed.
(f) Move away from personal salvation to whole salvation.
(g) Move away from official position to the church to people centred position.
(h) Challenge the rich people analysis of the society from people’s experience and realities.
(i) Don not aim to strengthen church institution, but work for renewal of God’s mission.
(j) Reroot to local culture.
2. Make theology contextual:
Basing on the struggle and experience with the people, considering local culture and beliefs, cultivating the spirituality of people in struggle, enabling to give answer to the issues of injustice and promote human and inter-faith living.
3. Communication:
Communication theology through love, concrete action and struggle for justice and peace using people’s story and drama, considering local environment and nature, using oral and media and practicing in daily life and attitudes.
4. Do in a new way:
(a) New way of seeing church- not as institution but movement.
(b) New ways of understanding sin- not personal but also social.
(c) New ways of understanding salvation- not personal but all God’s creation.
(d) New ways of seeing realities- not status quo but social transformation.
(e) New ways of understanding mission- not propagating dogma but action by faith.
(f) New ways of reading bible- not caught up by the written word but discovering the meaning of Bible in daily life, not only past story but also present experience and reality.
Conclusion:
From the above discussion, it clearly shows us how important it is to do theology from the from the margins experience. In doing theology we should not be exclusive but inclusive so that every section of society will be able to participate freely. Doing theology without including marginalized group of people is no theology at all.
Bibliography:
George Keerankeri, S.J. & V.P. Srivastava. Eds. Taking Text to Context. Delhi: Allianz Enterprises, 2011.
Joseph, M.P. Ed. Confronting Life: Theology out of the Context. New Delhi: ISPCK, 1995.
Longchar, A.wati. An Emerging Asian Theology: Tribal Theology. Jorhat: Tribal Study Centre, 2000.
Lasetso, Razouselie. Ed. Garnering Tribal Resources for Doing Tribal Christian Theology. Jorhat: ETC Programme Coordination, 2008.
Selvanayagam, Israel. Ed. Moving Forms of Theology: Faith Talk’s Changing Context. New Delhi: ISPCK, 2002.
Webliography:
http://www.wilderdom.com/experiential/ExperienceWhatIs.html. Date: 05/03/13 Time: 7:30pm.
Subject: Theological Methodologies from the Margins
Topic: Re-imagining sources from the margins: Experience
Introduction:
Before we discuss the sources relevant for doing theology for subaltern and marginalized people in India, we should be clear of two significant points. One that we are talking of ‘theologies’ and not ‘a theology’. This is because in our country there are a number of subaltern communities or group carrying their own identities. Two, that we should always be aware of the caste element behind the ‘subalternity’ of these groups while doing theology for them. The spirit behind the ‘subaltern theology’ shall undoubtedly be same as that of liberation theology that is done in South or North America or in Africa, which is primarily people-oriented. This marginalized group undergoes different experiences and if we overlook it, then the theology will not be truly relevant to the Indian context.
Definition of Experience:
The oxford dictionary defines experience as the knowledge and skill that you have gained through doing. Experience refers to the nature of the events someone or something has undergone. Experience is what is happening to us all the time - as we long we exist. Kolb's Experiential Learning Theory defines experiential learning as "the process whereby knowledge is created through the transformation of experience. Knowledge results from the combination of grasping and transforming experience."
Dalit experience as the basic starting point:
Dalit theology is based on the experience of about 20 percent people of India, the worst sufferers of the age long caste system. Dalit theology is already popular both in India and elsewhere because majority of the Indian Christians were originally Dalits. The immediate goal of Dalit theology is the realization of human dignity and liberation from all types of oppressive structures. The plurality of theologies and method is a fact in the present day theological scene. Edward Schillebeeckx and john Sobrino take the humane suffering as their starting point. The commonality of these theologies is that they have taken the experiences of alienation, nothingness, powerlessness, dread, fear and anxiety as the starting point for constructing their theologies.
In the case of Dalit theology, Dalit experiences of suffering should be the starting point. The suffering of Dalits is both historical and a present reality. The pains and pathos of the Dalit consciousness is constituted by the perpetual experience of suffering, both physical and psychological. The stigma of being a polluted-untouchable creates a sense of non-humaneness, bewilderment and despair. The experiences of the loss of human dignity create immeasurable adverse impact in the total personality of a person.
What method should one adopt to articulate analysis and interpret the miseries of the Dalit? Western methods may throw some lights, but a new method should be found. Muller says: “Realistically, the starting point should be able to be critiqued by the method, call it into question, and improve it. After the starting point is surfaced, method will not allow sloppy reasoning or misapplication of the findings. The principles of coherence and the adequacy must apply and can be examined by anyone interested so that theologians actually do what they say they will do” this is a challenge before Dalit theologians. The Dalit experience of suffering is constituted by a complex combination of a historic past with religious sanction and sanctification, economic deprivation, social segregation, wounded psyche and utter sense of powerlessness. How God shares in the experience is an important question to be asked.
Indian Women Experience:
Feminist theologians have understood that “doing theology is a personal and political activity”. Feminist theology is not an attempt to make some small changes in traditional theology provides a clear paradigmatic shift in biblical interpretation. This is because the point of departure here is women’s experience in their struggle for liberation. Feminist theology is emerging in the Third World as “an irruption within the irruption of the poor in the Third World”. The women’s movement in India has grown to be concerned not only with dowry and other forms of violence against women such as infanticide, foeticide and domestic violence, but it has also included concern for the increasing poverty and the external debt of the nation: the price rise and non-availability of essential commodities; the increasing threats to the lives of Dalits.
No feminist methodology can ignore the depth of suffering of Indian women under the yoke of poverty. Whatever yardstick may be employed, it is clear that women are the poorest of the poor in this society. Dalit women, who have been called the “Dalit among the Dalit” are the worst affected by the grinding poverty and social oppression. Traditional occupations which have been eroded by “development” programmes must also be taken into account in an analysis of this dehumanising of some sections of women even more than others. Any methodology must therefore take into consideration gender and racial/cast oppression as much as it must take the economic/class dimension seriously. We could never become a new community as long as women-particularly Dalit and tribal women-live in such an inhuman and hostile environment. Feminist theological methodology has to be rooted in their experiences.
Feminist Methodology- Its Experiential Base
Women have discovered a new poor in being able to share with each other their everyday experiences of pain or of celebration. From the depths of women’s stories of joys and sorrows, trumphs and defeats, we can draw a tapestry of theological exploration which is contextual and is based on a community in struggle for human hood. Women long to find a theological meaning for their suffering and pain. Feminist scholars, who have inspired Indian feminists, have shown that traditional biblical interpretations cannot be value free of objective and deepened on prejudices and presuppositions of those who translate or exegete them. According to Elizabeth Schussler Fiorenza “Scholars not only translate the New Testament texts into a masculinised language, but also interpret them from a patriarchal perspective”.
A feminist hermeneutics of suspicion in India is therefore based on a new understanding of our biblical and extra biblical history so that we can discover the liberating possibilities of the gospel for today so as to challenge a society their dignity as human persons. Women have also realised that church dogmas, language and symbols have all been formulated out of male experiences. There is a growing history has been erased or has remained unspoken. “One is not even able to remark upon or notice women’s absence since women’s silence and absence is the norm”. Out of their experiences, Asian women are re-interpreting Christology. The cross takes on new significance in a context where women are expected to “sacrifice” themselves for the sake of others at all times, totally denying their own identity.
Tribal Theology: Nature and Method
Like other third world theologies, tribal theology is also a contextual theology. It seeks to reflect on the faith experience of the tribal people and aims to liberate tribal’s from their inferiority complex from oppression and discrimination by attempting to rediscover the liberative motifs from the tribal culture, reinterpreting the Bible and Christian traditions. Hence, the focus and goal of the tribal theology is liberation. It embraces social, economic culture, political and ecological dimensions. In the process of working for their own liberation, the tribal’s work for the liberation of both oppressor and the exploited. It is, therefore a theology which includes liberation of whole humanity and God’s creation.
However, our point of departure from other dominant theologies is that we seek our liberation from the perspective of ‘space’. In our search for liberation the issue of space is very central and crucial in doing tribal theology. A peculiar character of tribal worldview is that the tribal people’s culture, religion and spirituality cannot be conceived without “creation/land” or “space”. Humans always understand themselves as an integral part of creation/land and not apart from it. Therefore, the issue of ‘space’ is not merely a justice issue to be set alongside other justice concerns. But it is the foundational theology of self-understanding out of which liberation, justice and then peace will flown naturally and necessarily. Poverty, oppression ethnic conflict and identity issues cannot be understood without creation/land. Justice to creation/land is the key to liberation and human dignity. That is why harmony with ‘space’ is the starting point of the tribal people’s spirituality and their search for liberation. Commitment and dedication to the harmony of creation/land springs fort in love, nurture, care, acceptance and peace flow naturally and necessarily. When there is justice in the land, the fields and forests and every living things will dance and sing for joy (Ps. 96:11-12). Thus, and awareness of being one with the whole of creation is the spiritual foundation of the tribal people.
The challenge before us is to commit ourselves to the struggles for the transformation of the poor, the weak and the disfigured and also to curtail the over-exploitation of nature. The question of identity, culture and religion of the tribal’s are also inseparatbly related to space and thus the survival crisis of these people is an integral part of the ecological crisis in our country today. They feel that without restoring justice to space, tribal and oppressed communities cannot attain liberation. Thus, there is a growing awareness and sensitivity among the contemporary theologians about the issue of justice in relation to the ecological problem. The tribal people feel a close affinity with this approach because of its emphasis on the relationship of the oppression of the poor and the whole of creation. The tribal’s throughout their history have been affirming that without recognition of the goodness and worth of creation as created and valued by God’s creation, human cannot attain liberation. Thus, the tribal cannot perceive their liberation and justice apart from justice to ‘space’.
Implication for Doing Theology from margins:
1. Construct a theology based on the tribal people’s experience and realities. It will involve reconstruction of theology from people’s perspective.
(a) Focus on poor and oppressed nature.
(b) Focus to liberate oppressed, poor and marginalized people.
(c) Challenge dehumanization and neo-colonization forces.
(d) Instead of focusing on dogma, work for social, ethical and social justice.
(e) Organize people who have been oppressed.
(f) Move away from personal salvation to whole salvation.
(g) Move away from official position to the church to people centred position.
(h) Challenge the rich people analysis of the society from people’s experience and realities.
(i) Don not aim to strengthen church institution, but work for renewal of God’s mission.
(j) Reroot to local culture.
2. Make theology contextual:
Basing on the struggle and experience with the people, considering local culture and beliefs, cultivating the spirituality of people in struggle, enabling to give answer to the issues of injustice and promote human and inter-faith living.
3. Communication:
Communication theology through love, concrete action and struggle for justice and peace using people’s story and drama, considering local environment and nature, using oral and media and practicing in daily life and attitudes.
4. Do in a new way:
(a) New way of seeing church- not as institution but movement.
(b) New ways of understanding sin- not personal but also social.
(c) New ways of understanding salvation- not personal but all God’s creation.
(d) New ways of seeing realities- not status quo but social transformation.
(e) New ways of understanding mission- not propagating dogma but action by faith.
(f) New ways of reading bible- not caught up by the written word but discovering the meaning of Bible in daily life, not only past story but also present experience and reality.
Conclusion:
From the above discussion, it clearly shows us how important it is to do theology from the from the margins experience. In doing theology we should not be exclusive but inclusive so that every section of society will be able to participate freely. Doing theology without including marginalized group of people is no theology at all.
Bibliography:
George Keerankeri, S.J. & V.P. Srivastava. Eds. Taking Text to Context. Delhi: Allianz Enterprises, 2011.
Joseph, M.P. Ed. Confronting Life: Theology out of the Context. New Delhi: ISPCK, 1995.
Longchar, A.wati. An Emerging Asian Theology: Tribal Theology. Jorhat: Tribal Study Centre, 2000.
Lasetso, Razouselie. Ed. Garnering Tribal Resources for Doing Tribal Christian Theology. Jorhat: ETC Programme Coordination, 2008.
Selvanayagam, Israel. Ed. Moving Forms of Theology: Faith Talk’s Changing Context. New Delhi: ISPCK, 2002.
Webliography:
http://www.wilderdom.com/experiential/ExperienceWhatIs.html. Date: 05/03/13 Time: 7:30pm.
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