Solidarity with Oppressed Groups - A Christian Responsibility

Churches Urged to Advocate for Dalit Rights

Church representatives atthe recent "Global Ecumenical Conference on Justice for Dalits"in Bangkok have underlined the need for consistent implementationof comprehensive affirmative action policies in order to protectmarginalized groups from discrimination. The conference workshop "Affirmative Action and Advocacy inAffected Countries" determined that members of ostracized groupssuch as Dalits remain social, economic and political outcasts,even in countries with laws targeting prejudicial practices.

Politicized Divide in India

In India, affirmative action policies exist to address specificissues such as bonded and child labor, manual scavenging andjogni (ritual prostitution). However, Mr. Paul Divakar, a Dalitactivist representing the National Campaign for Dalit HumanRights, noted that "Dalit reality in India is not a mark ofnational pride. It is in fact a shame." He indicated that, despite the existence of different schemesand programs to improve the socioeconomic conditions of the poorand marginalized, the plight of the Dalits still remains largelyunchanged.

It is reported that 80 percent of Dalits live in ruralareas, 86 percent are landless, 60 percent are dependent onoccasional employment and only 30 percent are literate. As a Dalit social activist, Divakar feels that the divide in thename of caste is politicized. When not enforced, he contended,constitutional laws in India - in particular those intended tointegrate women and other marginalized groups - become a farceand a mockery of the political structure, and cited the exampleof affirmative action "reservation policies." In theory these policies allocate a proportionate percentage ofplaces in education, employment and politics to the Dalitpopulace.

However, as Divakar pointed out, many prestigiouseducational institutions such as the Indian Institute ofTechnology or the Indian Institute of Management do not abide bythe reservation policies. Divakar emphasized that this discriminatory situation prevailsnot only in education but also in employment and politics, withthe tacit knowledge of the government. As a result, large numbersof Dalits are "simmering with resentment" about the opportunitiesdenied to them. "What pains me," lamented Divakar, "is that the few Dalits whoare in the legislative assembly of the government, whom theDalits count on to be their spokespersons to bring about changesin their lives, are under vested interests, hijacked to the powergames of politics."

Not a Uniquely Indian

Problem Participants learned that similar dynamics can be found in othercountries. While Nepal also has anti-discriminatory laws inplace, Dalits there, who constitute 20 percent of the population,share the same predicament of the Dalits in India, according toMs. Indira Ghale of the Feminist Dalit Organization in Nepal."Though reservation policies [are in place] in Nepal, Dalits aredeprived of their right to education, employment and politics.They, without other options, are pushed [into] menial jobs."

Other South Asian countries where caste is a defining reality,such as Pakistan, Sri Lanka and Bangladesh, have yet to enactaffirmative action legislature. Rev. Vincent Manoharan,international advocacy secretary of the National Campaign forDalit Human Rights in Pakistan, stated that all Pakistani Dalits,whether Muslim, Hindu or Christian, face discrimination from thegovernment. “The Islamic state does not recognize the Dalitissue,” he commented. Studies among Hindu Dalits reveal thatthey are mostly bonded laborers, and Dalit Christians are doublymarginalized. Manoharan pointed out that Dalits' primary form of employment inBangladesh is as "sweepers" cleaning streets and collectinggarbage.

In Sri Lanka, despite ethnic struggle having a stronger impact,caste-based thinking is prevalent even among Buddhists. Thoughnot given the name "Dalit", Dalits of Indian origin who arecitizens of Sri Lanka do not have the right to vote. The workshop revealed the need for anti-discriminatory policiesoutside the region as well, even if the concept of "caste" is notexpressed as such. In the Philippines, for example, there is no caste system,according to Rev. David Tabo-oy, dean of the Episcopal Cathedralof the Resurrection in Baguio City. However, "the society isdivided [into] majorities and minorities. The minorities are[the] indigenous people similar to the Aborigines of Australia."He noted that there is legislature in place to protect indigenouspeople, but at the same time other laws such as the Mining Actactually deprive indigenous people of their rights, in this caseto land. Countries such as the United States of America, Ireland andMalaysia have enacted affirmative action policies in order toprotect excluded groups.

Churches Called to Solidarity

The church representatives at the workshop called on the globalecumenical community to be more proactive in ensuring that theirrespective governments enact and implement policies targetingdiscrimination. In the eyes of Lutheran World Federation vice president BishopDr Zephania Kameeta of the Evangelical Lutheran Church in theRepublic of Namibia, a universal human rights issue is at stakeand, as such, advocacy is not optional for the church:"Discrimination and oppression is a scandal on humanity. Oursolidarity with Dalits is not a favor; it is our Christiancalling and responsibility to be involved in the global Dalitsolidarity process.

" (A contribution by Timothy Melvyn, communication officer for theUnited Evangelical Lutheran Church in India) Over 100 representatives and leaders of various churches andorganizations worldwide attended the "Global EcumenicalConference on Justice for Dalits: A Call for Solidarity from theGlobal Church" on 21-24 March in Bangkok, Thailand. Theconference was organized by the LWF and the World Council ofChurches in partnership with the Christian Conference of Asia.

Click here for more information about the conference

Solidarity with Oppressed Groups - A Christian Responsibility

Churches Urged to Advocate for Dalit Rights

Church representatives atthe recent "Global Ecumenical Conference on Justice for Dalits"in Bangkok have underlined the need for consistent implementationof comprehensive affirmative action policies in order to protectmarginalized groups from discrimination. The conference workshop "Affirmative Action and Advocacy inAffected Countries" determined that members of ostracized groupssuch as Dalits remain social, economic and political outcasts,even in countries with laws targeting prejudicial practices.

Politicized Divide in India

In India, affirmative action policies exist to address specificissues such as bonded and child labor, manual scavenging andjogni (ritual prostitution). However, Mr. Paul Divakar, a Dalitactivist representing the National Campaign for Dalit HumanRights, noted that "Dalit reality in India is not a mark ofnational pride. It is in fact a shame." He indicated that, despite the existence of different schemesand programs to improve the socioeconomic conditions of the poorand marginalized, the plight of the Dalits still remains largelyunchanged.

It is reported that 80 percent of Dalits live in ruralareas, 86 percent are landless, 60 percent are dependent onoccasional employment and only 30 percent are literate. As a Dalit social activist, Divakar feels that the divide in thename of caste is politicized. When not enforced, he contended,constitutional laws in India - in particular those intended tointegrate women and other marginalized groups - become a farceand a mockery of the political structure, and cited the exampleof affirmative action "reservation policies." In theory these policies allocate a proportionate percentage ofplaces in education, employment and politics to the Dalitpopulace.

However, as Divakar pointed out, many prestigiouseducational institutions such as the Indian Institute ofTechnology or the Indian Institute of Management do not abide bythe reservation policies. Divakar emphasized that this discriminatory situation prevailsnot only in education but also in employment and politics, withthe tacit knowledge of the government. As a result, large numbersof Dalits are "simmering with resentment" about the opportunitiesdenied to them. "What pains me," lamented Divakar, "is that the few Dalits whoare in the legislative assembly of the government, whom theDalits count on to be their spokespersons to bring about changesin their lives, are under vested interests, hijacked to the powergames of politics."

Not a Uniquely Indian

Problem Participants learned that similar dynamics can be found in othercountries. While Nepal also has anti-discriminatory laws inplace, Dalits there, who constitute 20 percent of the population,share the same predicament of the Dalits in India, according toMs. Indira Ghale of the Feminist Dalit Organization in Nepal."Though reservation policies [are in place] in Nepal, Dalits aredeprived of their right to education, employment and politics.They, without other options, are pushed [into] menial jobs."

Other South Asian countries where caste is a defining reality,such as Pakistan, Sri Lanka and Bangladesh, have yet to enactaffirmative action legislature. Rev. Vincent Manoharan,international advocacy secretary of the National Campaign forDalit Human Rights in Pakistan, stated that all Pakistani Dalits,whether Muslim, Hindu or Christian, face discrimination from thegovernment. “The Islamic state does not recognize the Dalitissue,” he commented. Studies among Hindu Dalits reveal thatthey are mostly bonded laborers, and Dalit Christians are doublymarginalized. Manoharan pointed out that Dalits' primary form of employment inBangladesh is as "sweepers" cleaning streets and collectinggarbage.

In Sri Lanka, despite ethnic struggle having a stronger impact,caste-based thinking is prevalent even among Buddhists. Thoughnot given the name "Dalit", Dalits of Indian origin who arecitizens of Sri Lanka do not have the right to vote. The workshop revealed the need for anti-discriminatory policiesoutside the region as well, even if the concept of "caste" is notexpressed as such. In the Philippines, for example, there is no caste system,according to Rev. David Tabo-oy, dean of the Episcopal Cathedralof the Resurrection in Baguio City. However, "the society isdivided [into] majorities and minorities. The minorities are[the] indigenous people similar to the Aborigines of Australia."He noted that there is legislature in place to protect indigenouspeople, but at the same time other laws such as the Mining Actactually deprive indigenous people of their rights, in this caseto land. Countries such as the United States of America, Ireland andMalaysia have enacted affirmative action policies in order toprotect excluded groups.

Churches Called to Solidarity

The church representatives at the workshop called on the globalecumenical community to be more proactive in ensuring that theirrespective governments enact and implement policies targetingdiscrimination. In the eyes of Lutheran World Federation vice president BishopDr Zephania Kameeta of the Evangelical Lutheran Church in theRepublic of Namibia, a universal human rights issue is at stakeand, as such, advocacy is not optional for the church:"Discrimination and oppression is a scandal on humanity. Oursolidarity with Dalits is not a favor; it is our Christiancalling and responsibility to be involved in the global Dalitsolidarity process.

" (A contribution by Timothy Melvyn, communication officer for theUnited Evangelical Lutheran Church in India) Over 100 representatives and leaders of various churches andorganizations worldwide attended the "Global EcumenicalConference on Justice for Dalits: A Call for Solidarity from theGlobal Church" on 21-24 March in Bangkok, Thailand. Theconference was organized by the LWF and the World Council ofChurches in partnership with the Christian Conference of Asia.

Click here for more information about the conference

Solidarity with Oppressed Groups - A Christian Responsibility

Churches Urged to Advocate for Dalit Rights

Church representatives atthe recent "Global Ecumenical Conference on Justice for Dalits"in Bangkok have underlined the need for consistent implementationof comprehensive affirmative action policies in order to protectmarginalized groups from discrimination. The conference workshop "Affirmative Action and Advocacy inAffected Countries" determined that members of ostracized groupssuch as Dalits remain social, economic and political outcasts,even in countries with laws targeting prejudicial practices.

Politicized Divide in India

In India, affirmative action policies exist to address specificissues such as bonded and child labor, manual scavenging andjogni (ritual prostitution). However, Mr. Paul Divakar, a Dalitactivist representing the National Campaign for Dalit HumanRights, noted that "Dalit reality in India is not a mark ofnational pride. It is in fact a shame." He indicated that, despite the existence of different schemesand programs to improve the socioeconomic conditions of the poorand marginalized, the plight of the Dalits still remains largelyunchanged.

It is reported that 80 percent of Dalits live in ruralareas, 86 percent are landless, 60 percent are dependent onoccasional employment and only 30 percent are literate. As a Dalit social activist, Divakar feels that the divide in thename of caste is politicized. When not enforced, he contended,constitutional laws in India - in particular those intended tointegrate women and other marginalized groups - become a farceand a mockery of the political structure, and cited the exampleof affirmative action "reservation policies." In theory these policies allocate a proportionate percentage ofplaces in education, employment and politics to the Dalitpopulace.

However, as Divakar pointed out, many prestigiouseducational institutions such as the Indian Institute ofTechnology or the Indian Institute of Management do not abide bythe reservation policies. Divakar emphasized that this discriminatory situation prevailsnot only in education but also in employment and politics, withthe tacit knowledge of the government. As a result, large numbersof Dalits are "simmering with resentment" about the opportunitiesdenied to them. "What pains me," lamented Divakar, "is that the few Dalits whoare in the legislative assembly of the government, whom theDalits count on to be their spokespersons to bring about changesin their lives, are under vested interests, hijacked to the powergames of politics."

Not a Uniquely Indian

Problem Participants learned that similar dynamics can be found in othercountries. While Nepal also has anti-discriminatory laws inplace, Dalits there, who constitute 20 percent of the population,share the same predicament of the Dalits in India, according toMs. Indira Ghale of the Feminist Dalit Organization in Nepal."Though reservation policies [are in place] in Nepal, Dalits aredeprived of their right to education, employment and politics.They, without other options, are pushed [into] menial jobs."

Other South Asian countries where caste is a defining reality,such as Pakistan, Sri Lanka and Bangladesh, have yet to enactaffirmative action legislature. Rev. Vincent Manoharan,international advocacy secretary of the National Campaign forDalit Human Rights in Pakistan, stated that all Pakistani Dalits,whether Muslim, Hindu or Christian, face discrimination from thegovernment. “The Islamic state does not recognize the Dalitissue,” he commented. Studies among Hindu Dalits reveal thatthey are mostly bonded laborers, and Dalit Christians are doublymarginalized. Manoharan pointed out that Dalits' primary form of employment inBangladesh is as "sweepers" cleaning streets and collectinggarbage.

In Sri Lanka, despite ethnic struggle having a stronger impact,caste-based thinking is prevalent even among Buddhists. Thoughnot given the name "Dalit", Dalits of Indian origin who arecitizens of Sri Lanka do not have the right to vote. The workshop revealed the need for anti-discriminatory policiesoutside the region as well, even if the concept of "caste" is notexpressed as such. In the Philippines, for example, there is no caste system,according to Rev. David Tabo-oy, dean of the Episcopal Cathedralof the Resurrection in Baguio City. However, "the society isdivided [into] majorities and minorities. The minorities are[the] indigenous people similar to the Aborigines of Australia."He noted that there is legislature in place to protect indigenouspeople, but at the same time other laws such as the Mining Actactually deprive indigenous people of their rights, in this caseto land. Countries such as the United States of America, Ireland andMalaysia have enacted affirmative action policies in order toprotect excluded groups.

Churches Called to Solidarity

The church representatives at the workshop called on the globalecumenical community to be more proactive in ensuring that theirrespective governments enact and implement policies targetingdiscrimination. In the eyes of Lutheran World Federation vice president BishopDr Zephania Kameeta of the Evangelical Lutheran Church in theRepublic of Namibia, a universal human rights issue is at stakeand, as such, advocacy is not optional for the church:"Discrimination and oppression is a scandal on humanity. Oursolidarity with Dalits is not a favor; it is our Christiancalling and responsibility to be involved in the global Dalitsolidarity process.

" (A contribution by Timothy Melvyn, communication officer for theUnited Evangelical Lutheran Church in India) Over 100 representatives and leaders of various churches andorganizations worldwide attended the "Global EcumenicalConference on Justice for Dalits: A Call for Solidarity from theGlobal Church" on 21-24 March in Bangkok, Thailand. Theconference was organized by the LWF and the World Council ofChurches in partnership with the Christian Conference of Asia.

Click here for more information about the conference