The present work is a study on the status and identity of Dalit women in India with special reference to South Andhra Lutheran Church (SALC). The experience of the struggles, sufferings, aspirations and victories of Dalit women, is the foundation in theologizing and constructing ‘Dalit Feminist Hermeneutics.’ Using the concept of “identity” as a hermeneutical tool, the research is engaged in the basic theological issue, i.e., ‘Dalit women as the Image of God.’ By drawing on the work of several Feminist and Dalit theologians, an attempt is made by the author to ‘depatriarchalize’ the patriarchal ideology that boxed God; and to reconstruct God’s image in various metaphors which are empowering.
This learned presentation contributes toward the said theology in line with understanding, reflection, interpretation and articulation of Indian Christian Theology at large. It contributes methodologically to the wider feminist movement in India. The theological enterprise in this research work, takes both the academic circles and the grassroots in to serious consideration, where the Bible becomes a major socio-religious context.
Rev. Dr Nelavala Gnana Prasuna is an ordained minister of the South Andhra Lutheran Church (SALC) who hails from Andhra Pradesh, India. Currently, she teaches at the Gurukul Lutheran Theological College & Research Institute in the Department of Theology & Ethics, Chennai; and also serves the College as Dean of Women Studies and Luther Studies; and as the Editor of Gurukul Journal of Theological Studies. She has written and published wide varieties of articles. She is also serving as the Secretary of the Association of Theologically Trained Women in India (ATTWI), Member of Indian Christian Women's Movement (ICWM) and an Associate Member of the Ecclesia of Women in Asia (EWA).
The experience of the struggles, sufferings, aspirations and victories of Dalit women is the starting point in theologizing and constructing Dalit Feminist Hermeneutics in India. This work explores how the resources that are available among Dalit women in the South Andhra Lutheran Church contribute to the construction of a distinct Dalit Feminist Hermeneutics drawing strength from both the feminist and Dalit hermeneutics as engendered by the experiences of Dalit women.
This work traces the tremendous transformation that took place in the lives of Dalit women in South Andhra Lutheran Church. The reasons for this transformation are: Missionary intervention and their strategies in uplifting the Dalit community and the conversion of Dalits from Hinduism to Christianity. Certainly Dalit women have acquired new identities. However, the identity the out caste women received as "Christian" and "Dalit" is not a complete one. Although there is a transformation, they bear a false image for themselves as secondary citizens and as out castes. The research probed into this status of the Dalit women in South Andhra Lutheran Church.
The identity formation begins at home. The historical, socio-cultural and religious rules and norms play a significant role in the identity formation. In the life of Dalit women, the real identity as a human being created in the image of God and as a Christian resurrected to new life is lost in the Dalit women. The focus of the work is one way to recover Dalit women's identities and to formulate new images for them to live a life in fullness by using their experience as a primary resource.
The Work concludes with a reflection on the implications of this research both to those who are in the academy and those who are outside it. The research restates that those who are privileged in claiming new identities need to use their articulations and academic language to bring transformation and complete conversion among the faith community.
This research is a study on the status and identity of Dalit women in South Andhra Lutheran Church (SALC) with the purpose of using their experiences as resources in developing Dalit feminist hermeneutics. The term status denotes the place that a person occupies and the dignity as well as the privileges that a person enjoys in society.' Status is a relative rank that an individual holds with rights, duties, and lifestyle, in a social hierarchy based upon honour or prestige. A status also can be assigned to individuals at birth without reference to any innate abilities as an ascribed status. Ascribed status is typically based on sex, age, race, family relationships, or birth. A status can also be achieved, requiring special qualities and gained through competition and individual effort. An achieved status is based on education, occupation, marital status, accomplishments, and other factors." Thus status is one's own condition which consists of certain rights and duties and involves the role of a person as an important aspect in different areas of life and conditioned by one's own caste, birth, age, gender, class, colour, education, and Occupation.
Status is a relative concept that refers to a person's position or standing in society. In general, status has an evaluative element such as high status or low status. People have more than one status in society and play multiple roles. Status of a person leads to a formation of one's identity. Identity in fact refers to who or what one is as a person. Status and identity are inseparable. In Indian culture, a name is more than a label that assists the other to refer to a person. It carries with it the identity of one's family and place of birth; in some parts of south India it also indicates one's community or caste. It indicates birthright, association, location, and caste of a person. In the Indian social hierarchy, caste identity leads either to power and privilege or to powerlessness and an unprivileged life. One's status determines one's identity.
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