Discerning the Signs of Times

Re-imagining sources from the margins: Experience

Submitted to: Rev. Dr. John Philip. A

Introduction:

Before we discuss the sources relevant for doing theology for subaltern and marginalized
people on 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 is a number group
subaltern communities or groups 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 light, 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, the method will not allow sloppy
reasoning or misapplication of the findings. The principles of coherence and 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, a wounded psyche and an 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 but 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 grinding poverty and social oppression. Traditional occupations which have
been eroded by “development” programs must also be taken into account in an analysis of
this dehumanizing 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 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 be 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 spring forth 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 thing will dance and sing for joy (Ps. 96:11-12). Thus,
an 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 tribals are also inseparably 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 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 between 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, the 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
the reconstruction of theology from people’s perspectives.

(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 an official position to the church to people-centered position.

(h) Challenge the rich people’s analysis of society from people’s experiences and realities.

(i) does not aim to strengthen church institutions, but work for the 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.

(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: