In order to retain the relevance and meaningfulness of most worthwhile discourses, theological

or otherwise, they need to be re-evaluated and re-situated in light of changing social and
ecclesiastical realities. Accordingly, Christology from a Dalit perspective needs such an enquiry
to render it appropriate for the continuing peripheral lives of Dalits. Due to years of
marginalization and internalizing feelings of worthlessness within the Dalit community, social
insignificance and cultural invisibility are serious issues in terms of communal identity formation
and self-worth. Further contributing to this process is the consistent effort by the dominant
groups’ manipulation of Dalits which necessitates their dependence and subordination.
Consequently, the spiritual and ecclesial neglect within the Christian community leaves the
Dalits wandering in a spiritual wilderness, bitter and helpless, lacking leadership and social
support. The sporadic spiritual teachings that exist tend to glorify and accentuate suffering,
further hindering the formation of practical improvements for Christian Dalits inside and outside
of the churches. In the modern context of globalisation and neo-landlordism, the lives of these
landless Dalits are subordinated and their existence commodified, leaving them perpetually
dependent on the exploitative and corrupt system. The failure to recognize the necessity of
political agency in ensuring greater rights for Dalits is heightened by the apolitical and pietistic
existent in the already fragmented political representation. This brief summation offers us a
critical, contemporary contextual paradigm to evaluate some aspects of Dalit Christology. This
essay attempts to do three things: first, to provide a brief overview of the basic aspects of
Dalit Christology; second, to enumerate J. D. Crossan’s portrayal of the Historical Jesus;
and finally, to explore possible avenues for articulating a relevant Dalit Christology.

If we look at the religious context, alongside the Brahmanic theory, Ambedkar maintained
that ‘untouchability is born out of the struggle for supremacy between Buddhism and
Brahmanism; threatened by the popularity and power of Buddhism, Brahmanism
(Hinduism) eventually eliminated Buddhism in India.’1 However, the elimination of
Buddhism did not stop Dalits from joining other egalitarian faiths and traditions such as
Islam, Sikhism and Christianity. Later, in independent India many adopted Buddhism
along with Ambedkar in 1956.2 The truth of these historical accounts is not relevant here.

1
(Keer, 2005 (Reprint) p 407).
2
(M.E Prabhakar, 1990b p 46).
However, these statements demonstrate clearly that Dalits are regarded by some as the
original people of India who had their own culture and embraced many religions in the
course of their struggle against caste which forced them into an oppressed status.

Dalit Theology: Liberative motif

Liberation has two important features. One is to challenge and transform the oppressive
system and other is to form a new order. Almost all Dalit theologians state that Dalit
Theology is liberative in its character as it challenges caste and seeks to form a society of
justice and peace. Gutiérrez concludes his book, A Theology of Liberation, with the thought
that the theology of liberation attempts to reflect on the meaning of faith in the
commitment to build a new society by abolishing injustice, where a new humankind will
emerge, respecting human dignity.3 This position very much fits Dalit Theology as it calls
for the faith of Dalit Christians to challenge caste and to create a new society.4 On the same
lines, Prabhakar argues that theology has been for too long a preserve of the intellectual
elite and has remained an academic discipline but Dalit Theology is an attempt towards a
liberation theology for people, in order to enable them to transform the situation and
develop an alternate consciousness of economic equality, political justice and a religion of
God’s freedom.5 Therefore, Dalit Theology is a liberation theology as it aims at changing
the oppressive caste system and tries to bring about the formation of a casteless society.

3
(Gustavo Gutiérrez, 1988 p 174).
4
(Massey, 1997b p 169).
5
(M.E Prabhakar, 1990b p 49-50).