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Dalit Pentecostalism 37 and chiefly focus on <strong>the</strong> role <strong>of</strong> Dalits in <strong>the</strong> beginnings<br />

and growth <strong>of</strong> Pentecostalism. Thomas argues that Dalits were <strong>the</strong> people who<br />

largely responded to <strong>the</strong> movement in <strong>the</strong> early period. 38 As <strong>the</strong> Pentecostal<br />

message appealed to <strong>the</strong> socio-economically weak Dalits in Kerala, many <strong>of</strong> <strong>the</strong>m<br />

began to follow Pentecostalism, at least in <strong>the</strong> initial decades <strong>of</strong> <strong>the</strong> movement.<br />

Yesunatha Das criticizes <strong>the</strong> writers <strong>of</strong> Pentecostal history for neglecting Dalits in<br />

<strong>the</strong> making <strong>of</strong> <strong>the</strong> Pentecostal Movement in Kerala. The third category <strong>of</strong> research<br />

deals with <strong>the</strong> denominational identity <strong>of</strong> Pentecostalism. 39 This research studies<br />

various Pentecostal denominations, mostly in south India. However, scholars<br />

focus on only one particular church, namely <strong>the</strong> Indian Pentecostal Church <strong>of</strong> God<br />

(IPCoG). A significant attempt is made to study <strong>the</strong> history <strong>of</strong> Assemblies <strong>of</strong> God<br />

(AoG) in India 40 and a few attempts have been made in relation to Pentecostalism<br />

in Rajasthan. 41 Although only <strong>the</strong> FFCI is given attention in all <strong>the</strong>se<br />

investigations, <strong>the</strong>y demonstrate a clear indication <strong>of</strong> <strong>the</strong> concern about <strong>the</strong><br />

identity <strong>of</strong> Pentecostals in Rajasthan.<br />

The above discussion concludes that <strong>the</strong> quest for identity is a subject for research<br />

within <strong>the</strong> church in India. Therefore, it is imperative to study <strong>the</strong> identity <strong>of</strong><br />

Indian Pentecostals as well. Thus, in line with this research concern <strong>the</strong> present<br />

chapter investigates <strong>the</strong> historical context and identity <strong>of</strong> Indian Pentecostalism.<br />

37<br />

Kutty, Place and Contribution <strong>of</strong> Dalits; Thomas, ‘Pentecostalism among <strong>the</strong> Dalits’; Das,<br />

‘History <strong>of</strong> Pentecostal Dalits.’<br />

38<br />

V.V. Thomas, ‘Pentecostalism among <strong>the</strong> Dalits in Kerala from 1909 to <strong>the</strong> Present: A Subaltern<br />

Reading,’ UBS Journal 3, no.2 (2005): 89.<br />

39<br />

P. Vimala Grace Darly. ‘The Indian Pentecostal Church in Kerala, 1924-54’ (MPhil <strong>the</strong>sis,<br />

Kamaraj University, Madurai, India, 1989); Kunjappan C. Varghese, ‘Reformation Brings<br />

Revival: A Historical Study <strong>of</strong> K.E. Abraham and His Contributions in <strong>the</strong> Founding <strong>of</strong> <strong>the</strong> India<br />

Pentecost Church <strong>of</strong> God’ (PhD <strong>the</strong>sis, Trinity International University, Illinois, 1999); Abraham,<br />

‘Critical Evaluation.’<br />

40<br />

A.C. George, Trailblazers for God: A History <strong>of</strong> <strong>the</strong> Assemblies <strong>of</strong> God <strong>of</strong> India (Bangalore:<br />

SABC, 2004).<br />

41<br />

J.P. Abraham, ‘Study <strong>of</strong> <strong>the</strong> Life’; P. Abraham, ‘Significance <strong>of</strong> Theological Education’; W.<br />

Abraham, ‘Pauline Concept’; M. Ma<strong>the</strong>ws, ‘Comparative Study’; John Philip, ‘A Study <strong>of</strong> Native<br />

Missionary Movement with Special Reference to Rajasthan’ (MTh <strong>the</strong>sis, Union Biblical<br />

Seminary, Pune, India, 2003); J. Samuel, ‘Study <strong>of</strong> <strong>the</strong> Impact’; J. Samuel, ‘Study on <strong>the</strong><br />

Influence.’<br />

53

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