THE CHRISTIAN CONTRIBUTION TO SOCIAL TRANSFORMATION IN TAMILNADU - 1800-2000
THE CHRISTIAN CONTRIBUTION TO SOCIAL TRANSFORMATION IN TAMILNADU 1900 -2000
COMPILED BY JOSEPHRAJ.A & GNANARAJ.T.X
THE CHRISTIAN CONTRIBUTION TO SOCIAL TRANSFORMATION
WITH SPECIAL REFERENCE TO TAMILNADU
OBJECTIVE:
TO STUDY THE SOCIAL, ECONOMIC, CULTURAL, POLITICAL AND SPIRITUAL IMPACT OF CHRISTIANITY IN TAMIL NADU.
PERIOD:
19TH AND 20TH CENTURIES (1800 –2000)
THRUST AREAS:
1. STRUGGLES FOR SOCIAL EQUALITY BY LOWER CASTES-
PROTEST MOVEMENTS WITHIN AND OUTSIDE THE CHURCHES
2. IMPACT OF POLITICAL AND ECONOMIC SITUTATION
3. FOOTPRINTS IN GENERAL AND SPECIAL EDUCATION:
RURAL SCHOOLS DISTRICT WISE
HIGH SCHOOLS DISTRICT WISE
DIPLOMA SCHOOLS
COLLEGES – ARTS & SCIENCE, TECHINICAL AND MANAGEMENT
MEDICAL EDUCATION –NURSING AND OTHER PARA MEDICAL SCHOOLS
4. MEDICAL MISSIONS LIST OF HOSPITALS
5. CONTRIBUTION TO TAMIL LANGUAGE
6. ORPHANAGES, HOME FOR THE SICK AND OLD
7. IMPACT ON OTHER RELIGIONS – AYYA VAZHI,
For this purpose the following libraries and Archives are to be visited in and around Tamil Nadu:
1. THE JESUIT ARCHIVES, SACRED HEART COLLEGE, SHENBAGANUR, KODAIKANAL.
2. THE DALIT RESOURCE CENTRE, TAMIL NADU THEOLOGICAL SEMINARY, MADURAI.
3. THE LIBRARY, GURUKUL LUTHERAN THEOLOGICAL COLLEGE, CHENNAI –10.
4. THE LIBRARY, ECUMENICAL CHRISTIAN CENTRE, WHITE FIELD, BANGALORE.
5. THE LIBRARY, UNITED THEOLOGICAL COLLGE, BANGALORE.
6. THE UNIVERSITY LIBRARY, MADRAS UNIVERSITY, CHENNAI.
7. THE DIOCESAN ARCHIVES OF THE CATHOLIC AND CSI CHURCHES.
Introduction:
The evangelization process has reached an explosive situation in Asia due to the complex realities like language, race and religion. The spread of Christianity has seen as a challenge to the existing culture and religion of the various countries. The conflict at East Timor is essentially seen as a clash of two religions namely the Islam and Christianity. In Indonesia itself the Christians are put to severe pressure by the Islamic fundamentalists. Similarly, there exists conflict in the island republic of the Philippines between the Christians and the Muslims.
In India the church has to face the apathetic government by the ruling right wing political party, namely BJP amidst growing attack on the Missionaries. The crux of the issue in India is the conversion of the oppressed castes to Christianity. The Missionary work among the oppressed castes is seen as a challenge to the existing caste system judiciously preserved by religion and culture. The spread of Christianity does not end with a mere conversion but has greater dimensions like development, education, social mobility and militancy against the caste atrocities.
The ruling classes and castes are not alarmed at the large influx of the oppressed castes to Christianity, as the fact is the Christian population has not exceeded 3 % of the total population of the country. What the ruling classes and castes fear is the militancy of the oppressed castes against the rigid and inhuman caste system and their refusal to carry out the traditional ‘unclean’ works thrusted on them. Christianity has taught the oppressed castes a sense of self-respect and perseverance to struggle against the inhuman caste system. The ruling classes and castes are threatened at the militant posture of the oppressed castes against the caste system, which they consider as ‘holy and divine’.
The hypocrisy of the ruling classes and castes is that while they want to utilize the educational, social institutions of the church, they dictate terms to the church what the church should do and what it should not do. It is disheartening those, some which consider the caste system holier than the Christian principles, are abetting the caste protagonists. It is these unscrupulous elements within the church, have been a stumbling block against the benefits percolating to the majority of whom are oppressed castes.
Due to the inaction and unchristian approach to caste system, the oppressed castes that have embraced Christianity for its egalitarian principles are dejected. The next factor that torments our society is caste problem, which is pure racism, a rank racism in our society. Caste system goes against the principles of justice. It is built on the premises of inequality, impurity, and pollution and of race and caste segregation. Dr. Lohia called the caste system as “the paralysis of Indian mind”.[1]
There is conspiracy of silence when it comes to research on Dalit history and culture. Those who dominated in the caste hierarchy control all the faculties for research and they ensure that the truth does not come out. We have ‘forces working against the Dalits and other oppressed groups who operating the name of nationalism like Indian culture, Indian religion, mass communication and so on’. [2]
Impact Of Christianity On Oppressed castes:
Christian religion has made a tremendous impact on the Oppressed castes. That remains a truth even today, as 85 % of the Indian Christians are Scheduled Castes and Scheduled Tribes and the balance 10 % are other backward castes. The equality, compassion for the poor and needy, impetus given for education and development of the socially backward people in the Christian religion attracted the Oppressed castes. Hitherto they were denied liberty and equality. Their very presence was detested by caste Hindus. They were treated as cattle. Education was not only denied to them but also severe punishment awaited for who dared to do so. The Ekalayvan episode [3] and the Shambuk episode [4] clearly prove that any one dared to learn will have to meet the consequences.
Generally many writers do not pay any attention to the fact that Christianity has directly and indirectly caused betterment of Oppressed castes. Probably, these writers though masquerade as socialists, communists and democrats are in their heart rabid orthodox Hindus and were reluctant to accept the impact of Christianity. Interestingly many of these and their kith and kin are direct beneficiaries of the Christian schools and colleges. Some others are vehemently accusing Christianity as destroying Hinduism. (E.g.: Arun Shourie’s book “HARVESTING THEIR SOULS”). Perhaps no author wants to acknowledge the impact of Christianity on Oppressed castes.
Around the later part of the 15 th century, the Portuguese arrived in India. Though Christianity existed in Tamil Nadu from the beginning of the Christian era, with the arrival of, no less a person than St.Thomas a direct disciple of Jesus, the religion he established vanished without leaving any trace.[5] The Portuguese landed in India for trade. Spreading of Christianity came second to them. To begin with, the fisher folk (Bharatavas) embraced Christianity to protect themselves against the Muslim traders.[6] With the arrival of St. Francis Xavier (1542) Christianity spread among the lower castes like the Parayars (Adi Dravidars), Pallars (Devendra Kula Velalar and Shanars (Nadars) in areas like Nellai, Thanjavur, Ramanathapuram and Madurai. There was hue and cry over the conversion of lower castes by the caste Hindus. They complained to the British that they had no right to intervene in the internal matters of the natives. They questioned the authority on which the British allowed the lower castes to embrace Christianity.
The conversions shook the foundations of the Hindu society in rural areas, as the new converts refused to carry out the traditional low professions like carrying the carcasses, corpses and free labour in the Hindu temples. That was resented by the caste Hindus and insisted that even converted Christians also should carry out their traditional work. However, the new converts were adamant in their refusal. The new converts showed their industriousness and sincerity in every job. When some persecution on the new converts was heaped, the king himself intervened and pacified them.[7] According to Sathiyanatha Iyer there was instances of the new convert went about destroying the idols in the Hindu temple. The conversion trend started in the 16th century grew rapidly in the 17th and 18th centuries also.
The new converts as a next step expressed their interest in learning and knocked at the citadels of knowledge. The caste Hindus were furious over the audacity of the lower castes. When the lower caste students were first admitted in schools in 1851, some teacher (s) resigned their jobs and many caste Hindu students discontinued their studies as protest against imparting education to the lower castes. Finally the educational authorities made a decision to continue to give education to the lower castes despite heavy criticisms by the caste Hindus.
DESCRIPTION OF THE AREA:
The proposed area covers the entire Tamil Nadu and Pondicherry regions comprising of districts. The area covered is roughly 1,50,000 square kilometers with a population of 60 Millions. Tamil Nadu is rich in cultural heritage and has a continuous and unbroken tradition of thousands of years. The Tamils were the earliest seafarers and laid their impact not only in the East up to the present Java, Sumatra but also in the West with the Sumerian, Acadian civilizations and the Roman Empire. The early Tamils led a highly cosmopolitan life. The contributions of Tamils in the fields of medicine, metallurgy, astronomy, etc. are now being well known but yet not documented. The Sangham Literature of the Tamils is a living witness to the glory of the Tamils once lived.
However, in the due course, much water has flown under the bridge and today Tamil Nadu is replete with many social evils like casteism, untouchability, glaring economic inequalities, bonded labour, child labour, underpaid agricultural workers, lack of health, housing and potable water in rural and urban areas and w whole gamut of unorganized labour, discrimination on the basis of gender, and strong winds of communalism.
SITUATIONAL ANALYSIS:
Lack of information is due to non-availability of standard material. What is available for consumption is biased and commercial information, which misleads the multitude. The Church has recognized spread of knowledge as one of the vital areas of involvement quite early. “Inter Mirifica” of Vatican II lays greater thrust on the Mass Media in changing the values of the youth for and against certain issues. Therefore, the document calls upon the faithful to establish schools, Degree colleges, to impart education in Arts, Ethics and Morality. [8] Further, the establishment of Communication Centers was advocated. As a result of such declaration, Ministry of social Communication gained currency and attained primary attention. The Federation of Asian Bishops council (FABC) [9]also, recognized immediate utilization of Mass media (BISA I, 1974)[10] to “ bring a message of hope in vast faceless society by living brotherhood and concrete justice” (Octogesima Adveniens- 1971). Controlled by the rich, the powerful and the elite and conditioned by Brahminic values the above media can hardly function as a catalyst in promoting democratic values. They are in fact with a great degree of success blunting the critical consciousness of the masses.
The changes around the church bring social mutations, which the church attempts to deal in its (“aggironamento”) documents.[11] The same sentiments were expressed earlier by the Fifth Assembly of World Council of Churches, which met in Nairobi, Kenya, 1975.
Therefore, the role of Information Centers is tremendous on the people and it is imperative that greater stress is laid on it, to achieve ‘the renewal, liberation, and fulfillment of human person and human society’ (CBCI - Declaration, 1974).[12] Hence empowering people essentially means they are fully informed of the environment around them so that they can be masters of the destiny rather than mere victims of the destiny. The church (“ Mater et Magistra”) has already recognized the power of information in the present world.
The present day social communication centers are preoccupied with propagation of traditional cultural forms with the sole aim of preserving the arts instead of utilizing them for propagating the humane values. The beneficiaries are likely to be absorbed in to the exiting cultural whirlpool without keeping their identity. The laity has a greater role in propagating the humane and democratic values as true witnesses of the church in modern world. Therefore creation of awareness through information centers has attained primordial value as CCA, Bangalore Assembly, 1981 rightly observes “ the task of the church is to build awareness among the people about the structure that inhibit their total human development” [13].
During the present escalation of communal violence on Christians, no Communication Centre in India could give the authentic figures on the number of attacks on the Christians and the name of places. It was a virtual shame on the part of the official church, which runs so many Communication Centers at the cost of several Crores of rupees. Only a lay person in the field of journalism could furnish to the media the details of attacks on the Christians place wise up to the rule of the BJP [14] led Central Government and during the rule of the BJP led Central Government. This is inspite of the best infrastructure available with the church.
The presence of large number of oppressed castes in Tamil Nadu reiterates the need for a secular peoples information center that can really be a source of knowledge. Development of information center will go in the long way as the catalyst agency in promoting awareness and lead to meaningful action among the underprivileged.
For instance the famous Upper Garment Struggle of the previous century in Tamil Nadu has been almost erased from the memory of the youth. But for the valiant struggle by the Christian women, the women of oppressed and other backward castes women would not be wearing the upper garment. The Upper Garment Struggle was about the inalienable right of the newly converted Christian women to cover their breast as their counter parts in Hindu religion was forbidden to cover their breasts before the upper caste men. However the valiant women belonging to one of the oppressed community, namely Shanars (Nadars) fought a protracted struggle for their inalienable right and finally won the support of the ruling British.
Again the heroic deeds of Amy Carmichael in saving the young girls from being used as prostitutes in the southern most district of Tamil Nadu, by establishing a special home for them at Kalakkad has been successfully side-tracked by the media which aims just at increasing the profit and nothing else. Today hardly we find any documentation worth the salt on these two important milestones in the social history.
Even the recent struggle by the Women in neighboring State of Andhra Pradesh against liquor menace has not been documented. The yeomen service by Christian Missionaries for the upliftment of oppressed castes is not properly documented.
The infamous Kalugu Malai riots and Sivakasi riots are some best examples to show where the Christian Missionaries stood in the conflict between the dominant castes and oppressed castes. The role of Rev. Kausanel S.J. in the above cases is an eye opener for the present day clergy.
One of the reasons why the Christian contribution is not documented could be that a vast majority who benefited by Christianity is the lower and oppressed castes. The contribution made by the Christians in various field in Tamil Nadu is the object of the study. The intention is to publish a book containing the contributions.
THE HISTORICAL SETTING:
The beginning of the 19th century in Tamil Nadu was chaotic: the erstwhile kings and their feudatories have been over run by the British; the caste segregation was at its zenith; the occupations of the people underwent a change with the arrival of the British; the local orthodox religions received a severe jolt in the hands of the new religion namely Christianity of the British. Thus the situation was a boiling cauldron full of different interests.
As a result of the arrival and consolidation of the British in India, they were looked upon as the mediator among various communities. The arrival also heralded the ‘capitalist democracy in place of the caste democracy and monarchy. The British paid greater attention to develop transportation, communication, judiciary, revenue collection etc. In rural Tamil Nadu the new ryotwari system was introduced in 1814 to reduce the dependence on the Polygars and Zamindars for collection of land revenue while case as great boon for the small ryots who have been subjected to cruelty by Polygars and Zamindars. Further, the judiciary was separated from the general administration as per the modern democratic norms. In 1801 Supreme Court was established in Chennai as the first ever court in Tamil Nadu. It also paved the way for the formation of courts in zillas and the establishment of village munsiffs in rural areas. By 1860 the judiciary had been well established from top to bottom. That act of the British established for the first time that the caste courts had been ceased to exist and the foundation for modern democratic principle of ‘ all are equal before the law ‘ was laid. That was a watermark in the history of Tamil Nadu where hitherto the caste courts had been ruling the roost. In 1830-37 Tramways and railway had been introduced. In 1818 a common currency was brought into force. The western liberal education opened up the new gateway to all the communities especially the oppressed. All such physical changes in Tamil Nadu gave am impression that the people were no longer belonged to various zamins, palayam, nadus like the Pandia, Chola and Chera. Then the old identities had been obsolete and people began to identify themselves as belonging to Madras presidency, Tamil Nadu and India.
SOCIAL SETTING:
The agrarian based Tamil Nadu largely was full of caste divisions due to long historical reasons. The lower castes or the socially oppressed castes were similar to the agricultural slaves had no freedom to run away. The district manuals written after the arrival of the British were full of incidents where the district collectors were in the forefront to trace and restore those castes that ran away from the landlords due to extreme oppression. Even the police department was instructed to assign top priority to such cases.
Though the Abolition of Slavery Act of 1843 and the Indian Penal Code of 1861 gave the freedom to such slaves, they remained in paper only. Legally they were free but socially they continued to be slaves.
What Abbe Dubois had described about the 18th century of Tamil Nadu was still the same in the beginning of the 19th century. His observations were quite notable. The majority of the four streets were only the Shudras i.e. the peasants. They together with the Pariahs would count one sixth of the Indian population. The sub caste divisions were abundant in Tamil Nadu and I did not saw so many sub castes even in Mysore and Malabar areas. While the in the caste hierarchy the first and the second places were final and these belonged to the Brahmins and the Khsatriyas there existed the competition for the third place among the traders, i.e. the Vaishyas and the servile castes i.e. the Shudras. Further the servile castes were largely divided into the right and the left hand castes.
While the left hand division consisted all Vaishyas, the handicrafts castes called Panchavar and the lower castes among the Shudras along with the Sakkiliyars, the right hand division consisted the higher castes of the Shudras along with the Pariahs who enjoyed preeminence among them. The very title ‘valangai maanthar’ assigned to the Pariahs would well explain it. The enmity and hatred between the right and the left hand divisions was so horrible that till the late 20th century even a city area like the Purasaiwakkkam in Chennai wore a bloody scene. However the Brahmins, Khsatriyas and many castes of the Shudra groups served as the middle castes to mediate betweens the right and the left hand castes. They enjoyed the privileges assigned to both the right and the left hand castes and at the same time they were never part of that division.
(GUNA – INDIA DRAVIDA DESIYAM) pp 110
The end of the 18th century witnessed the new impetus in the evangelical movement in India. Many evangelical societies were formed in England and the usa to spread Christianity in Africa and Asia. Besides the Roman Catholic Church five major societies were involved in the evangelization of the south India. Those were Society for the Propagation of the Gospel, London Missionary Society, Church Missionary Society, Wesleyan Mission and the Free Church Mission of Scotland. Those Missionaries established religious schools, schools, printing press, etc and demanded the revocation of certain restrictions imposed by the East India Company on the evangelists. Having been bitten severely in the 1806 Sepoy Mutiny at Vellore and the 1857 rebellion of the native soldiers in the northern part of India, the East India Company was cautious in allowing the Missionaries to indulge in evangelization work. The company feared that such Missionary activities would endanger its position.
The Missionaries were particularly opposed to the company practice of participating in the religious festivals of the native religions – Hindu temple festivals. As per the provision 7 of the 1817 Revenue Board rules, the British alone is competent to monitor and maintain accounts for the lands and trusts entitled to the Hindu temples. Therefore the East India Company had the supervisory rights over the conduct of the temple festivals and auditing of the accounts due to the huge revenue earned from these temples[15]. The over enthusiastic lower level Company officials were in the habit of compelling the untouchables and other lower castes including the those who converted to Christianity. To add pomp and glory even the British troops were ordered to march during the festivals.[16] The Missionaries vociferously opposed to the compulsory participation of the new converts in the festivals and do errands during 1830’s. Even some of the evangelists went to the extant of submitting a memorandum to the Governor at Madras in this regard. Sir. Peregrine Maitland one of the generals of the British army resigned in protest against the compulsory participation of the converted untouchables. The board of directors of the east India Company had to declare that the company would not participate in such festivals.[17]
The Missionaries were bent upon to spread Christianity at any cost and the easiest way they found was to open up schools for the untouchables and the lower castes. Accordingly they started a school in Madras Black Town – the present George Town in 1837. The upper caste did not fail to send their wards to the school. In 1841 three of the upper caste students got converted to Christianity. The upper castes were shocked, got annoyed at the audacity of the Missionaries, and decided not to send their wards to the school thereafter. To prevent such conversions the Pachaiyappa Trust was launched in 1841 and later in 1842 the Trust opened up a school in the same Black Town – the present George Town.
The Lex Loci draft bill of 1845 created uproar among the upper castes as it contained provisions to nullify the existing traditional law that any one renounces his religion and embraces alien religions would lose the right on the properties of their forefathers, caste privileges and some time even their spouse and children.[18] It is to be noted that nowhere else such anti conversion movements were launched as in the Madras Presidency. Further the upper castes incited much violence on the newly converted untouchables and other lower castes. The maximum of such riots took place only in the erstwhile Tirunelveli district and not without reasons for it.
The large number of conversion of the untouchables and other lower castes took place in that district along with the south Travancore area. The conversions took as early as 1805 by the Protestant Missions and in 1806 as school for the lower caste students were established. As a first fruit of the conversion, the Sanars (Nadars) were exempted from paying the Poll Tax as result of the intervention of Col. Munroe who also declared that the newly converted women of the lower castes could hide their bosom with blouses as used by the Christian women in other countries. The furious upper castes opposed to that[19] and forced him to introduce corrections that such blouses could be like that of the Mopla Muslim women’s and Syrian Christian women’s and not as Nair women’s.
Further the Sanars were exempted from doing compulsory errands to the upper castes on Sundays. The Christian Sanars even refused to do any errands to the upper castes on any day. As a result of the protracted struggles the queen of Travancore declared in 1815 that the Sanars were fully exempted from compulsory errands to the upper castes on any day and on any occasion.
Amy Carmichael: the legendary worked among the devdasi children.
Muthukutty sway – ayya
Vallalar sanmarga sangam
[1] Ram Manohar Lohia, “The Caste System”, Ratna Manohar Lohia Samata Vidyalaya Nyas, Hyderabad, 1979, p.122
[2]V.Devasahayam(ED)“DALITS&WOMEN”,p.6(Contemporary Challenges: Our Theological Task – K. Rajarathnam) GURUKUL LUTHERAN THEOLOGICAL AND RESEARCH INSTITUTE, KILPAUK,CHENNAI 10.
[3] Ekalayvan: According to MAHABHARATH legend, he was an ace archer but a forest tribal. He could beat even Arjuna who was supposed to be the greatest archer. When the master of Arjuna, Bhisma learnt about the audacity of a forest tribal youth, he demands to know the secret of his archery. When innocent Ekalayvan admitted that he took him as a spiritual guide, Bhisma demanded his right hand thumb as his gift so that he could never pose a threat to Arjuna’s supremacy in archery.
[4] Shambuk: According to RAMAYANA legend, he was a Shudra and was engaged in fierce fasting for gaining some boons from gods. When a Brahmin lad dies in the vicinity, his fasting was shown as the cause. Rama, the hero of the Ramayana, without enquiry beheaded him as a punishment for his audacity to fast when it was a taboo for a Shudra.
[5] S.G. Pothan, “ The Syrian Christians of Kerala”, Asia Publishing House, Madras, 1963, p. 7 and A.Mathias Mundadam,” The Arrival of the Portuguese and the Thomas Christians, 1498-1592”, Dharamavaram College, Bangalore-29, pp 46-47, 1967.
[6] S.Manickam. S.Manickam Studies in Missionary History- Reflections on Culture Contact, CLS, Madras-7, 1988,
PP. 11-31
[7] R.Sathiynatha Iyer, “Tamilaham in 17th Century”, (Sir. William Meyer Lectures, 1954-55, University of Madras, Madras, 1956)
[8] Cf.: Chapter I: Inter Mirifica - CHURCH IN TODAY’S WORLD, VATICAN II.
[9] FABC: Federation of Asian Bishops Council
[10] BISA: Bishops Institute for Social Action, Manila, THE PHILIPPINES.
[11] J. GREMILLION: “The Gospel of Peace & Justice, Catholic Social Teaching Since Pope John”, Orbis Books, 1976.
[12] CBCI: Catholic Bishops Conference of India
[13] CCA: Christian Conference for Asia – a Programme Unit of World Council of Churches, Geneva, Switzerland.
[14] BJP: Bharathia Janatha Party - a right wing Political Party aiming at cornering the votes on the basis of majority religion - namely Hindus
[15] Parliamentary Papers – House of Commons, XL 1849,621:427
[16] J.W. Kaye, Christianity in India, 1859,p389
[17] R.Sundaralingam, Politics and Nationalist Awakening in South India 1851-1981, Association Of Asian Studies, the University Of Arizona Press, Tucson, Arizona 1974
[18] P.K.K. Menon, The History of Freedom Movement in Kerala, Vol I p.65 Cited by Francois Houtart and Genevieve Lemercinier, Socio- Religious Movements – A Reaction to the Capitalist Mode of Production, Part I, Social Scientist, June 1978.
[19] A. Jan Quiser, The Breast Cloth Controversy, the Indian Economic Review, Vol. V No.2 June, 1968 pp.279-80.
THE CHRISTIAN CONTRIBUTION TO SOCIAL TRANSFORMATION IN TAMILNADU 1900 -2000
COMPILED BY JOSEPHRAJ.A & GNANARAJ.T.X
THE CHRISTIAN CONTRIBUTION TO SOCIAL TRANSFORMATION
WITH SPECIAL REFERENCE TO TAMILNADU
OBJECTIVE:
TO STUDY THE SOCIAL, ECONOMIC, CULTURAL, POLITICAL AND SPIRITUAL IMPACT OF CHRISTIANITY IN TAMIL NADU.
PERIOD:
19TH AND 20TH CENTURIES (1800 –2000)
THRUST AREAS:
1. STRUGGLES FOR SOCIAL EQUALITY BY LOWER CASTES-
PROTEST MOVEMENTS WITHIN AND OUTSIDE THE CHURCHES
2. IMPACT OF POLITICAL AND ECONOMIC SITUTATION
3. FOOTPRINTS IN GENERAL AND SPECIAL EDUCATION:
RURAL SCHOOLS DISTRICT WISE
HIGH SCHOOLS DISTRICT WISE
DIPLOMA SCHOOLS
COLLEGES – ARTS & SCIENCE, TECHINICAL AND MANAGEMENT
MEDICAL EDUCATION –NURSING AND OTHER PARA MEDICAL SCHOOLS
4. MEDICAL MISSIONS LIST OF HOSPITALS
5. CONTRIBUTION TO TAMIL LANGUAGE
6. ORPHANAGES, HOME FOR THE SICK AND OLD
7. IMPACT ON OTHER RELIGIONS – AYYA VAZHI,
For this purpose the following libraries and Archives are to be visited in and around Tamil Nadu:
1. THE JESUIT ARCHIVES, SACRED HEART COLLEGE, SHENBAGANUR, KODAIKANAL.
2. THE DALIT RESOURCE CENTRE, TAMIL NADU THEOLOGICAL SEMINARY, MADURAI.
3. THE LIBRARY, GURUKUL LUTHERAN THEOLOGICAL COLLEGE, CHENNAI –10.
4. THE LIBRARY, ECUMENICAL CHRISTIAN CENTRE, WHITE FIELD, BANGALORE.
5. THE LIBRARY, UNITED THEOLOGICAL COLLGE, BANGALORE.
6. THE UNIVERSITY LIBRARY, MADRAS UNIVERSITY, CHENNAI.
7. THE DIOCESAN ARCHIVES OF THE CATHOLIC AND CSI CHURCHES.
Introduction:
The evangelization process has reached an explosive situation in Asia due to the complex realities like language, race and religion. The spread of Christianity has seen as a challenge to the existing culture and religion of the various countries. The conflict at East Timor is essentially seen as a clash of two religions namely the Islam and Christianity. In Indonesia itself the Christians are put to severe pressure by the Islamic fundamentalists. Similarly, there exists conflict in the island republic of the Philippines between the Christians and the Muslims.
In India the church has to face the apathetic government by the ruling right wing political party, namely BJP amidst growing attack on the Missionaries. The crux of the issue in India is the conversion of the oppressed castes to Christianity. The Missionary work among the oppressed castes is seen as a challenge to the existing caste system judiciously preserved by religion and culture. The spread of Christianity does not end with a mere conversion but has greater dimensions like development, education, social mobility and militancy against the caste atrocities.
The ruling classes and castes are not alarmed at the large influx of the oppressed castes to Christianity, as the fact is the Christian population has not exceeded 3 % of the total population of the country. What the ruling classes and castes fear is the militancy of the oppressed castes against the rigid and inhuman caste system and their refusal to carry out the traditional ‘unclean’ works thrusted on them. Christianity has taught the oppressed castes a sense of self-respect and perseverance to struggle against the inhuman caste system. The ruling classes and castes are threatened at the militant posture of the oppressed castes against the caste system, which they consider as ‘holy and divine’.
The hypocrisy of the ruling classes and castes is that while they want to utilize the educational, social institutions of the church, they dictate terms to the church what the church should do and what it should not do. It is disheartening those, some which consider the caste system holier than the Christian principles, are abetting the caste protagonists. It is these unscrupulous elements within the church, have been a stumbling block against the benefits percolating to the majority of whom are oppressed castes.
Due to the inaction and unchristian approach to caste system, the oppressed castes that have embraced Christianity for its egalitarian principles are dejected. The next factor that torments our society is caste problem, which is pure racism, a rank racism in our society. Caste system goes against the principles of justice. It is built on the premises of inequality, impurity, and pollution and of race and caste segregation. Dr. Lohia called the caste system as “the paralysis of Indian mind”.[1]
There is conspiracy of silence when it comes to research on Dalit history and culture. Those who dominated in the caste hierarchy control all the faculties for research and they ensure that the truth does not come out. We have ‘forces working against the Dalits and other oppressed groups who operating the name of nationalism like Indian culture, Indian religion, mass communication and so on’. [2]
Impact Of Christianity On Oppressed castes:
Christian religion has made a tremendous impact on the Oppressed castes. That remains a truth even today, as 85 % of the Indian Christians are Scheduled Castes and Scheduled Tribes and the balance 10 % are other backward castes. The equality, compassion for the poor and needy, impetus given for education and development of the socially backward people in the Christian religion attracted the Oppressed castes. Hitherto they were denied liberty and equality. Their very presence was detested by caste Hindus. They were treated as cattle. Education was not only denied to them but also severe punishment awaited for who dared to do so. The Ekalayvan episode [3] and the Shambuk episode [4] clearly prove that any one dared to learn will have to meet the consequences.
Generally many writers do not pay any attention to the fact that Christianity has directly and indirectly caused betterment of Oppressed castes. Probably, these writers though masquerade as socialists, communists and democrats are in their heart rabid orthodox Hindus and were reluctant to accept the impact of Christianity. Interestingly many of these and their kith and kin are direct beneficiaries of the Christian schools and colleges. Some others are vehemently accusing Christianity as destroying Hinduism. (E.g.: Arun Shourie’s book “HARVESTING THEIR SOULS”). Perhaps no author wants to acknowledge the impact of Christianity on Oppressed castes.
Around the later part of the 15 th century, the Portuguese arrived in India. Though Christianity existed in Tamil Nadu from the beginning of the Christian era, with the arrival of, no less a person than St.Thomas a direct disciple of Jesus, the religion he established vanished without leaving any trace.[5] The Portuguese landed in India for trade. Spreading of Christianity came second to them. To begin with, the fisher folk (Bharatavas) embraced Christianity to protect themselves against the Muslim traders.[6] With the arrival of St. Francis Xavier (1542) Christianity spread among the lower castes like the Parayars (Adi Dravidars), Pallars (Devendra Kula Velalar and Shanars (Nadars) in areas like Nellai, Thanjavur, Ramanathapuram and Madurai. There was hue and cry over the conversion of lower castes by the caste Hindus. They complained to the British that they had no right to intervene in the internal matters of the natives. They questioned the authority on which the British allowed the lower castes to embrace Christianity.
The conversions shook the foundations of the Hindu society in rural areas, as the new converts refused to carry out the traditional low professions like carrying the carcasses, corpses and free labour in the Hindu temples. That was resented by the caste Hindus and insisted that even converted Christians also should carry out their traditional work. However, the new converts were adamant in their refusal. The new converts showed their industriousness and sincerity in every job. When some persecution on the new converts was heaped, the king himself intervened and pacified them.[7] According to Sathiyanatha Iyer there was instances of the new convert went about destroying the idols in the Hindu temple. The conversion trend started in the 16th century grew rapidly in the 17th and 18th centuries also.
The new converts as a next step expressed their interest in learning and knocked at the citadels of knowledge. The caste Hindus were furious over the audacity of the lower castes. When the lower caste students were first admitted in schools in 1851, some teacher (s) resigned their jobs and many caste Hindu students discontinued their studies as protest against imparting education to the lower castes. Finally the educational authorities made a decision to continue to give education to the lower castes despite heavy criticisms by the caste Hindus.
DESCRIPTION OF THE AREA:
The proposed area covers the entire Tamil Nadu and Pondicherry regions comprising of districts. The area covered is roughly 1,50,000 square kilometers with a population of 60 Millions. Tamil Nadu is rich in cultural heritage and has a continuous and unbroken tradition of thousands of years. The Tamils were the earliest seafarers and laid their impact not only in the East up to the present Java, Sumatra but also in the West with the Sumerian, Acadian civilizations and the Roman Empire. The early Tamils led a highly cosmopolitan life. The contributions of Tamils in the fields of medicine, metallurgy, astronomy, etc. are now being well known but yet not documented. The Sangham Literature of the Tamils is a living witness to the glory of the Tamils once lived.
However, in the due course, much water has flown under the bridge and today Tamil Nadu is replete with many social evils like casteism, untouchability, glaring economic inequalities, bonded labour, child labour, underpaid agricultural workers, lack of health, housing and potable water in rural and urban areas and w whole gamut of unorganized labour, discrimination on the basis of gender, and strong winds of communalism.
SITUATIONAL ANALYSIS:
Lack of information is due to non-availability of standard material. What is available for consumption is biased and commercial information, which misleads the multitude. The Church has recognized spread of knowledge as one of the vital areas of involvement quite early. “Inter Mirifica” of Vatican II lays greater thrust on the Mass Media in changing the values of the youth for and against certain issues. Therefore, the document calls upon the faithful to establish schools, Degree colleges, to impart education in Arts, Ethics and Morality. [8] Further, the establishment of Communication Centers was advocated. As a result of such declaration, Ministry of social Communication gained currency and attained primary attention. The Federation of Asian Bishops council (FABC) [9]also, recognized immediate utilization of Mass media (BISA I, 1974)[10] to “ bring a message of hope in vast faceless society by living brotherhood and concrete justice” (Octogesima Adveniens- 1971). Controlled by the rich, the powerful and the elite and conditioned by Brahminic values the above media can hardly function as a catalyst in promoting democratic values. They are in fact with a great degree of success blunting the critical consciousness of the masses.
The changes around the church bring social mutations, which the church attempts to deal in its (“aggironamento”) documents.[11] The same sentiments were expressed earlier by the Fifth Assembly of World Council of Churches, which met in Nairobi, Kenya, 1975.
Therefore, the role of Information Centers is tremendous on the people and it is imperative that greater stress is laid on it, to achieve ‘the renewal, liberation, and fulfillment of human person and human society’ (CBCI - Declaration, 1974).[12] Hence empowering people essentially means they are fully informed of the environment around them so that they can be masters of the destiny rather than mere victims of the destiny. The church (“ Mater et Magistra”) has already recognized the power of information in the present world.
The present day social communication centers are preoccupied with propagation of traditional cultural forms with the sole aim of preserving the arts instead of utilizing them for propagating the humane values. The beneficiaries are likely to be absorbed in to the exiting cultural whirlpool without keeping their identity. The laity has a greater role in propagating the humane and democratic values as true witnesses of the church in modern world. Therefore creation of awareness through information centers has attained primordial value as CCA, Bangalore Assembly, 1981 rightly observes “ the task of the church is to build awareness among the people about the structure that inhibit their total human development” [13].
During the present escalation of communal violence on Christians, no Communication Centre in India could give the authentic figures on the number of attacks on the Christians and the name of places. It was a virtual shame on the part of the official church, which runs so many Communication Centers at the cost of several Crores of rupees. Only a lay person in the field of journalism could furnish to the media the details of attacks on the Christians place wise up to the rule of the BJP [14] led Central Government and during the rule of the BJP led Central Government. This is inspite of the best infrastructure available with the church.
The presence of large number of oppressed castes in Tamil Nadu reiterates the need for a secular peoples information center that can really be a source of knowledge. Development of information center will go in the long way as the catalyst agency in promoting awareness and lead to meaningful action among the underprivileged.
For instance the famous Upper Garment Struggle of the previous century in Tamil Nadu has been almost erased from the memory of the youth. But for the valiant struggle by the Christian women, the women of oppressed and other backward castes women would not be wearing the upper garment. The Upper Garment Struggle was about the inalienable right of the newly converted Christian women to cover their breast as their counter parts in Hindu religion was forbidden to cover their breasts before the upper caste men. However the valiant women belonging to one of the oppressed community, namely Shanars (Nadars) fought a protracted struggle for their inalienable right and finally won the support of the ruling British.
Again the heroic deeds of Amy Carmichael in saving the young girls from being used as prostitutes in the southern most district of Tamil Nadu, by establishing a special home for them at Kalakkad has been successfully side-tracked by the media which aims just at increasing the profit and nothing else. Today hardly we find any documentation worth the salt on these two important milestones in the social history.
Even the recent struggle by the Women in neighboring State of Andhra Pradesh against liquor menace has not been documented. The yeomen service by Christian Missionaries for the upliftment of oppressed castes is not properly documented.
The infamous Kalugu Malai riots and Sivakasi riots are some best examples to show where the Christian Missionaries stood in the conflict between the dominant castes and oppressed castes. The role of Rev. Kausanel S.J. in the above cases is an eye opener for the present day clergy.
One of the reasons why the Christian contribution is not documented could be that a vast majority who benefited by Christianity is the lower and oppressed castes. The contribution made by the Christians in various field in Tamil Nadu is the object of the study. The intention is to publish a book containing the contributions.
THE HISTORICAL SETTING:
The beginning of the 19th century in Tamil Nadu was chaotic: the erstwhile kings and their feudatories have been over run by the British; the caste segregation was at its zenith; the occupations of the people underwent a change with the arrival of the British; the local orthodox religions received a severe jolt in the hands of the new religion namely Christianity of the British. Thus the situation was a boiling cauldron full of different interests.
As a result of the arrival and consolidation of the British in India, they were looked upon as the mediator among various communities. The arrival also heralded the ‘capitalist democracy in place of the caste democracy and monarchy. The British paid greater attention to develop transportation, communication, judiciary, revenue collection etc. In rural Tamil Nadu the new ryotwari system was introduced in 1814 to reduce the dependence on the Polygars and Zamindars for collection of land revenue while case as great boon for the small ryots who have been subjected to cruelty by Polygars and Zamindars. Further, the judiciary was separated from the general administration as per the modern democratic norms. In 1801 Supreme Court was established in Chennai as the first ever court in Tamil Nadu. It also paved the way for the formation of courts in zillas and the establishment of village munsiffs in rural areas. By 1860 the judiciary had been well established from top to bottom. That act of the British established for the first time that the caste courts had been ceased to exist and the foundation for modern democratic principle of ‘ all are equal before the law ‘ was laid. That was a watermark in the history of Tamil Nadu where hitherto the caste courts had been ruling the roost. In 1830-37 Tramways and railway had been introduced. In 1818 a common currency was brought into force. The western liberal education opened up the new gateway to all the communities especially the oppressed. All such physical changes in Tamil Nadu gave am impression that the people were no longer belonged to various zamins, palayam, nadus like the Pandia, Chola and Chera. Then the old identities had been obsolete and people began to identify themselves as belonging to Madras presidency, Tamil Nadu and India.
SOCIAL SETTING:
The agrarian based Tamil Nadu largely was full of caste divisions due to long historical reasons. The lower castes or the socially oppressed castes were similar to the agricultural slaves had no freedom to run away. The district manuals written after the arrival of the British were full of incidents where the district collectors were in the forefront to trace and restore those castes that ran away from the landlords due to extreme oppression. Even the police department was instructed to assign top priority to such cases.
Though the Abolition of Slavery Act of 1843 and the Indian Penal Code of 1861 gave the freedom to such slaves, they remained in paper only. Legally they were free but socially they continued to be slaves.
What Abbe Dubois had described about the 18th century of Tamil Nadu was still the same in the beginning of the 19th century. His observations were quite notable. The majority of the four streets were only the Shudras i.e. the peasants. They together with the Pariahs would count one sixth of the Indian population. The sub caste divisions were abundant in Tamil Nadu and I did not saw so many sub castes even in Mysore and Malabar areas. While the in the caste hierarchy the first and the second places were final and these belonged to the Brahmins and the Khsatriyas there existed the competition for the third place among the traders, i.e. the Vaishyas and the servile castes i.e. the Shudras. Further the servile castes were largely divided into the right and the left hand castes.
While the left hand division consisted all Vaishyas, the handicrafts castes called Panchavar and the lower castes among the Shudras along with the Sakkiliyars, the right hand division consisted the higher castes of the Shudras along with the Pariahs who enjoyed preeminence among them. The very title ‘valangai maanthar’ assigned to the Pariahs would well explain it. The enmity and hatred between the right and the left hand divisions was so horrible that till the late 20th century even a city area like the Purasaiwakkkam in Chennai wore a bloody scene. However the Brahmins, Khsatriyas and many castes of the Shudra groups served as the middle castes to mediate betweens the right and the left hand castes. They enjoyed the privileges assigned to both the right and the left hand castes and at the same time they were never part of that division.
(GUNA – INDIA DRAVIDA DESIYAM) pp 110
The end of the 18th century witnessed the new impetus in the evangelical movement in India. Many evangelical societies were formed in England and the usa to spread Christianity in Africa and Asia. Besides the Roman Catholic Church five major societies were involved in the evangelization of the south India. Those were Society for the Propagation of the Gospel, London Missionary Society, Church Missionary Society, Wesleyan Mission and the Free Church Mission of Scotland. Those Missionaries established religious schools, schools, printing press, etc and demanded the revocation of certain restrictions imposed by the East India Company on the evangelists. Having been bitten severely in the 1806 Sepoy Mutiny at Vellore and the 1857 rebellion of the native soldiers in the northern part of India, the East India Company was cautious in allowing the Missionaries to indulge in evangelization work. The company feared that such Missionary activities would endanger its position.
The Missionaries were particularly opposed to the company practice of participating in the religious festivals of the native religions – Hindu temple festivals. As per the provision 7 of the 1817 Revenue Board rules, the British alone is competent to monitor and maintain accounts for the lands and trusts entitled to the Hindu temples. Therefore the East India Company had the supervisory rights over the conduct of the temple festivals and auditing of the accounts due to the huge revenue earned from these temples[15]. The over enthusiastic lower level Company officials were in the habit of compelling the untouchables and other lower castes including the those who converted to Christianity. To add pomp and glory even the British troops were ordered to march during the festivals.[16] The Missionaries vociferously opposed to the compulsory participation of the new converts in the festivals and do errands during 1830’s. Even some of the evangelists went to the extant of submitting a memorandum to the Governor at Madras in this regard. Sir. Peregrine Maitland one of the generals of the British army resigned in protest against the compulsory participation of the converted untouchables. The board of directors of the east India Company had to declare that the company would not participate in such festivals.[17]
The Missionaries were bent upon to spread Christianity at any cost and the easiest way they found was to open up schools for the untouchables and the lower castes. Accordingly they started a school in Madras Black Town – the present George Town in 1837. The upper caste did not fail to send their wards to the school. In 1841 three of the upper caste students got converted to Christianity. The upper castes were shocked, got annoyed at the audacity of the Missionaries, and decided not to send their wards to the school thereafter. To prevent such conversions the Pachaiyappa Trust was launched in 1841 and later in 1842 the Trust opened up a school in the same Black Town – the present George Town.
The Lex Loci draft bill of 1845 created uproar among the upper castes as it contained provisions to nullify the existing traditional law that any one renounces his religion and embraces alien religions would lose the right on the properties of their forefathers, caste privileges and some time even their spouse and children.[18] It is to be noted that nowhere else such anti conversion movements were launched as in the Madras Presidency. Further the upper castes incited much violence on the newly converted untouchables and other lower castes. The maximum of such riots took place only in the erstwhile Tirunelveli district and not without reasons for it.
The large number of conversion of the untouchables and other lower castes took place in that district along with the south Travancore area. The conversions took as early as 1805 by the Protestant Missions and in 1806 as school for the lower caste students were established. As a first fruit of the conversion, the Sanars (Nadars) were exempted from paying the Poll Tax as result of the intervention of Col. Munroe who also declared that the newly converted women of the lower castes could hide their bosom with blouses as used by the Christian women in other countries. The furious upper castes opposed to that[19] and forced him to introduce corrections that such blouses could be like that of the Mopla Muslim women’s and Syrian Christian women’s and not as Nair women’s.
Further the Sanars were exempted from doing compulsory errands to the upper castes on Sundays. The Christian Sanars even refused to do any errands to the upper castes on any day. As a result of the protracted struggles the queen of Travancore declared in 1815 that the Sanars were fully exempted from compulsory errands to the upper castes on any day and on any occasion.
Amy Carmichael: the legendary worked among the devdasi children.
Muthukutty sway – ayya
Vallalar sanmarga sangam
[1] Ram Manohar Lohia, “The Caste System”, Ratna Manohar Lohia Samata Vidyalaya Nyas, Hyderabad, 1979, p.122
[2]V.Devasahayam(ED)“DALITS&WOMEN”,p.6(Contemporary Challenges: Our Theological Task – K. Rajarathnam) GURUKUL LUTHERAN THEOLOGICAL AND RESEARCH INSTITUTE, KILPAUK,CHENNAI 10.
[3] Ekalayvan: According to MAHABHARATH legend, he was an ace archer but a forest tribal. He could beat even Arjuna who was supposed to be the greatest archer. When the master of Arjuna, Bhisma learnt about the audacity of a forest tribal youth, he demands to know the secret of his archery. When innocent Ekalayvan admitted that he took him as a spiritual guide, Bhisma demanded his right hand thumb as his gift so that he could never pose a threat to Arjuna’s supremacy in archery.
[4] Shambuk: According to RAMAYANA legend, he was a Shudra and was engaged in fierce fasting for gaining some boons from gods. When a Brahmin lad dies in the vicinity, his fasting was shown as the cause. Rama, the hero of the Ramayana, without enquiry beheaded him as a punishment for his audacity to fast when it was a taboo for a Shudra.
[5] S.G. Pothan, “ The Syrian Christians of Kerala”, Asia Publishing House, Madras, 1963, p. 7 and A.Mathias Mundadam,” The Arrival of the Portuguese and the Thomas Christians, 1498-1592”, Dharamavaram College, Bangalore-29, pp 46-47, 1967.
[6] S.Manickam. S.Manickam Studies in Missionary History- Reflections on Culture Contact, CLS, Madras-7, 1988,
PP. 11-31
[7] R.Sathiynatha Iyer, “Tamilaham in 17th Century”, (Sir. William Meyer Lectures, 1954-55, University of Madras, Madras, 1956)
[8] Cf.: Chapter I: Inter Mirifica - CHURCH IN TODAY’S WORLD, VATICAN II.
[9] FABC: Federation of Asian Bishops Council
[10] BISA: Bishops Institute for Social Action, Manila, THE PHILIPPINES.
[11] J. GREMILLION: “The Gospel of Peace & Justice, Catholic Social Teaching Since Pope John”, Orbis Books, 1976.
[12] CBCI: Catholic Bishops Conference of India
[13] CCA: Christian Conference for Asia – a Programme Unit of World Council of Churches, Geneva, Switzerland.
[14] BJP: Bharathia Janatha Party - a right wing Political Party aiming at cornering the votes on the basis of majority religion - namely Hindus
[15] Parliamentary Papers – House of Commons, XL 1849,621:427
[16] J.W. Kaye, Christianity in India, 1859,p389
[17] R.Sundaralingam, Politics and Nationalist Awakening in South India 1851-1981, Association Of Asian Studies, the University Of Arizona Press, Tucson, Arizona 1974
[18] P.K.K. Menon, The History of Freedom Movement in Kerala, Vol I p.65 Cited by Francois Houtart and Genevieve Lemercinier, Socio- Religious Movements – A Reaction to the Capitalist Mode of Production, Part I, Social Scientist, June 1978.
[19] A. Jan Quiser, The Breast Cloth Controversy, the Indian Economic Review, Vol. V No.2 June, 1968 pp.279-80.
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