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a contextual missiology of the spirit - eTheses Repository ...

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and <strong>the</strong> way <strong>of</strong> life in <strong>the</strong> direction <strong>of</strong> a high and frequently “twice-born caste.”’ 13<br />

S. Selvam states that <strong>the</strong> ideas <strong>of</strong> sanskritization ‘are part <strong>of</strong> <strong>the</strong> ideology <strong>of</strong><br />

Brahmanism.’ 14 Srinivas claims that sanskritization is not confined to Hindu<br />

castes, but also occurs among <strong>the</strong> tribes, and consequently <strong>the</strong> tribe undergoing<br />

<strong>the</strong> process claiming to be caste, and <strong>the</strong>refore Hindu. 15 However, <strong>the</strong> Indian<br />

Christian <strong>the</strong>ologian Ashish Chrispal concludes that although <strong>the</strong> sanskritization<br />

project claims to be a natural, voluntary process, in reality it is fostered and<br />

manipulated by <strong>the</strong> Hindutva ideology. 16 Srinivas’ observation supports this<br />

conclusion, as he admits that in <strong>the</strong> traditional system <strong>the</strong> only way to become a<br />

Hindu was to belong to a caste, and <strong>the</strong> mobility was usually related to a group,<br />

not an individual or a family. 17 Therefore, by sanskritization <strong>the</strong> status <strong>of</strong> many<br />

tribal communities has changed from being a tribe to becoming a caste to be<br />

included in <strong>the</strong> social ladder <strong>of</strong> <strong>the</strong> caste system so that becomes Hindus. 18<br />

2.1.2. A Missiological Issue<br />

Various scholars have explored <strong>the</strong> identity <strong>of</strong> <strong>the</strong> Indian church. 19 In <strong>the</strong> face <strong>of</strong><br />

contemporary challenges from Hindutva ideology and <strong>the</strong> resultant religious<br />

militancy, <strong>the</strong> church in India is very aware <strong>of</strong> <strong>the</strong> need to investigate <strong>the</strong><br />

13 M.N. Srinivas, Social Change in Modern India (Berkeley and Los Angeles: University <strong>of</strong><br />

California Press, 1966), 6.<br />

14 S. Selvam, ‘Representing Hinduism,’ in Untouchable: Dalits in Modern India, ed. S.M. Michael<br />

(London: Lynne Rienner, 1999), 81.<br />

15 Srinivas, Social Change, 7. Tribes in India are not generally counted as castes, but are<br />

considered Scheduled Tribes (ST).<br />

16 Chrispal, ‘Sanskritisation,’ 76. The concept <strong>of</strong> Hindutva ideology will be discussed in detail in<br />

chapter four.<br />

17 Srinivas, Social Change, 7.<br />

18 According to <strong>the</strong> caste system <strong>of</strong> India social order, tribes are not included as castes, but <strong>the</strong>y are<br />

treated as O<strong>the</strong>r Backward Tribes (OBT).<br />

19 For example, Hedlund, Quest for Identity; Hedlund, Christianity is Indian; F. Hrangkhuma, ed.,<br />

Christianity in India: Search for Liberation and Identity (Pune/Delhi, India: CMS/ISPCK, 1998);<br />

Snaitang, Churches <strong>of</strong> Indigenous Origins.<br />

48

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