Sunday 16 May 2021

Theological Colleges' Response During COVID

Dear Students, 

The COVID crisis has rampaged lives and killed many. The university is extremely concerned about you, your health, your family members, very specially the academic requirements from your side.

Therefore, kindly submit your "Thesis Synopsis" and your "Thesis" (before you die or mourn the death of your loved ones). This is an academic requirement. 

(If you are alive after the submission of your thesis), kindly look into the website for the details of the semester exams, which will be announced shortly.


Yours Sincerely,

"Your University"


THIS IS THE BRUTALITY OF "THE" INSTITUTIONS!!!

(Not verbatim, but you understand the agony, right??)

Tuesday 23 June 2020

You Made Poverty, My Identity

India is a land of many peoples, faiths and cultures. It is second only to China in population. Of this many people a huge number of people still remain poor. Though, it boasts of its cultural and religious heritage, our country still breeds the poor and cultivates their poverty. Well, that is my problem. Poverty. What about it? Or why should I speak about it? I speak because I am that people you made poor. Do not be offended because I say You, you are part of it. Know it! 

As Christians we are preached that “God blesses everyone who seeks after God’s love.” It was okay, only until it lifted us from the dirty place we lived in, but we are made to feel that this dirtiness is because of us. This stench that surrounds us, was because we were lazy. We are dark and ugly because we are the “people of demons.” Discrimination has hit the highest peak, when you auction the “Aseevatha Thattu” (‘blessing plate’) at every church fund raiser, just to show we are unworthy of God’s blessings. Did you ever think if God’s blessings would be materialistic? Did you not know that Jesus was born into poverty, as a homeless child with no place to lay his head? Did you not know that the manger was a shitty stable where God was incarnated? Then, how dare you speak of a gospel only for the rich, discriminating and excluding the poor? 

Poverty is because you held on to what should have reached me and my people so we get out of this imposed “dirtiness”. It is you restricting my people to meagre pay for menial work and creating a mirage of laziness around us who are not given any other jobs, though a few are qualified. You acquired our lands, made huge houses for few to live, accumulated all wealth possible and continue to amass to satisfy your greed. Even in doing charity, you only give away what you once used so we always beg you for mercy and plead for help. You kept us crying out “masters hear us” and you enjoyed the pleasure of sitting on cozy lounges or shedding your fat on treadmills. 

We only see few people to speak for us. But you do not let them live once they threaten your comfort. People like Oscar Romero, Mother Teresa, Ambedkar, Jyotirao Phule come and go. They question power structures, and the greed of the wealthy elites. Once they go, we are again stabbed to go back to being dirty. 

God did not will for us to remain in this stench. God did not create us that you trample over and grab what is ours. Yes, God is with us. God lives among those you call dirty, rowdy, poor, and so on, not for us to remain here, but for us to be empowered to grow. This was visible when Jesus spoke to that young man, who could not give up his riches to follow Jesus. Today, you too do the same. James 1:27 “Religion that is pure and undefiled before God, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.” If you think only distributing food, old clothes, and essentials during occasions like Christmas, Easter, New Year and COVID19 are enough. You have defiled God enough to keep God poor. God is dirtied when the we are dirtied. God is empowered when the we are empowered. Let these harsh realities pierce through all our hearts, tear us apart like it tore Christ on the cross, and let us all participate in the path toward emancipating all those who are pushed into poverty in front of our eyes, by us. Amen.

*Reflection Inspired by Rev. Raj Kumar Johnwesley, Chennai.

Friday 1 May 2020

God in Dirty Places

One Monday morning in class, during my theological studies in UTC, the professor asked how many of us went to church? All of us raised our hands in affirmation. Just then the professor asked to which church you went, pointing to a friend of mine. He stammered the name of a church and the professor, jokingly said “he went to BBC”, which means “Bed-side Baptist Church” and all of us had a hearty laughter. The joke literally meant, the friend did not go to church instead slept missing the worship service, that Sunday morning. 

This pandemic is a come-back for several things in life, like the eagerness to meet people, people are seen keeping water and food trays for birds, many staying home to safeguard others, medics, paramedics, police, security personals and other safety ‘warriors’ doing their jobs beyond their strength (not denying that some of them have always done their best), and so much more. And the best part where people are compassionately helping each other, only to show that humanity has a learnt the hard way. Even the church has ventured into a stream it once ridiculed, just so that people may hear the gospel. Making the gospel be heard in places never imagined. 

Most of us are brought-up in Christian traditions were taught that church is essential and that going to church is the utmost important qualification any Christian needs. The hard-hitting Christian norms of wearing the best clothes to church, dressing modest to prayer meetings, being regular to worship services at church etc essentially because, “Church is where God is” follows subsequently. 

From my childhood, I too was always regular to church. I was groomed with the thought that that going to church one-minute late was wrong (every pastor’s child’s lesson). But today going five minutes early to church, for me, is a sin. I have to be in church atleast 25-30 mins early so I can pray, reflect and relax to participate fully in worship. I used to question if God can accept us the way we are, then why should I dress so well for people-sake? If God were to be everywhere, why then should we be so regular to church that we force our children into. I used to reason that, it maybe is necessary for us because parents taught for discipline sake or even to escape from beating if absent. 

However, today, the pandemic has brought the church to my bedstead. I do not need to dress-up well for people sake, I needn’t even brush my teeth, I can just carry my phone to the bathroom or the toilet and still hear the sermon and participate in worship. Not confining God or worship to the phone alone, but the experience of participating in worship from spaces inhospitable to God, somehow gives the feeling that God has ventured into spaces that are dirty. Thus, reinstating God's presence in the shitty and dirty places once considered inhospitable to God, but is now open for God to enter. I still can participate in the church worship wherever I am, with the same spiritual connection, read the bible on my phone and be renewed in my spirit be as dirty as I am, yet still feel accepted by God. Therefore, giving me this amazing sense of being able to allow God be part of my personal spaces that are considered dirty.

Saturday 11 April 2020

Church in Corona times



The Church is a community of people in love with creation and God. God had called this assembly to be a called-out community so as to live a life that does not conform to the standards that the world sets but to live a life worthy of the calling to be in union with God as God is with creation.

Today the world facing a pandemic in the form of the COVID-19, the churches remain closed, people distancing themselves from others, while many others quarantined, giving a distorted look of creation especially humanity that was not meant to be this way. The Church has long lived for centuries now and it has always been dynamic and never static. The contexts keep the Church moving and evolving. But in the process of evolving the church got stuck with somewhere making itself comfortable being static. This had caused the church to practice social distancing and quarantining even before the world spoke of it due to the Corona Virus pandemic.

The Church’s Overcoming Quarantine to Embrace and to Serve

The Church in its own prerogative remained in a state of self-imposed quarantining to keep secure its doctrines, belief-systems, people and also its accumulated wealth. This has caused the church not only to become irreal to the people’s experiences but also made sure it created a wall around to keep the many away from the church. From building stairs, symbolically keep the wheel-chairs away; tabooing cultural practices, keeping cultural elements alienated from worship; criminalizing people, closing doors to the very people the Church was to be a part of; and so on, it isolated itself. Today, with the people, the members of the One body suffering, the church is called to live amidst the people it was meant to serve and not remain in isolation. As Matthew 25:35 onward speaks of church among the people, it needs to redefine its role in the society. Open the doors for the homeless, bring down the walls of discrimination, embracing those in isolation through prayers, meeting their needs, have to be the core of the gospel of the church which Jesus preaches in Matt 25:34-36.

The Church: Socially Dstanced yet Active and Politically Present

When I say the church practiced social distancing it does not mean with reference to what is understood today because of the pandemic, but in being absent from the society and its people. Even today the many churches preach only of a salvation for the soul overshadowing life’s realities of the people, making it irrelevant to the struggles of the people. The Church has been invisible in its political dialogue for better provisions for the people and being in solidarity with the communities in struggle. The Church also went further in imposing a ‘Christian’ culture on people killing local cultures that had already existed. Thus, the church was engulfed with the way in which it approached the people, imposing a theology from above and never gave space for a theology from below. But this pandemic is a reminder for the church to move from such a social-distancing and respond to creation’s cry for liberation.

Today when humanity is struggling to overcome this COVID-19, God calls us to distance ourselves from each other only physically. Always remember, that the church was never the building of the institution but we the members of the one body into whom we are baptized. Therefore, we the members, ought to be inquisitive in suffering, remain politically present and socially active, because the Church existed, the Church is present, but in our core be hospitable to those in need. And this way, the Church will remain and sustain until the coming of our lord.

May this phase of uncertainty, be for us signs of hope and renewal of life that God sustains. Amen


Easter 2020: The Church and COVID-19

My brother, like my late father, fasts from non-veg during lent every year, planned a grand meal set for Easter this time as well. While a grand Easter celebration was in line, down came Corona and stole his Easter away. This pandemic has left us perplexed with the sudden change in lifestyle, with everyone staying indoors, nations locked-down, the homeless stranded, the hungry starving, no traffic, the earth breathing fresher air and so on, both good and harsh visible realities of life. 

This weird, yet baffled experience, kindles several contradictions of life’s realities and faith reflections, like parents using WhatsApp and Facebook which they complained of being the only reason for everything ‘affecting or deceiving’ their child; IT/MNC employees waiting to go to office, which they once craved for ‘freedom’ from; Churches being closed which were once claimed to be always ‘open,’ preachers active on social media, they once claimed ‘evil;’ and many more. All live only with this hope that, it will all change. 

The celebration of Easter is an important event in the Christian calendar. It is also known as the starting point of Christian faith, the very reason why Christians go to church on the first day of the week. The first question on the first Easter morn as recorded in verse Luke 24:5b, “Why do you look for the living among the dead?” asked to the women who came to see Jesus’ body, sets the tone for the faith-revival that is to follow. They are explained that he is not there, but risen as he had already spoken to them in Galilee. This rising from the dead was a fulfillment of the many prophecies found, for example, we read in John 2:19 Jesus replied “destroy the temple and I will raise it up in three days.” Though he was referring to his own self, the people misinterpreted it to the temple of Jerusalem. This way of misinterpretation has always existed even till today. 

The church today is confined to the walls of the structure that we meet in on every Sunday. The outbreak of the COVID-19 saw many Christians wage war against the virus by keeping the doors of the church open and also risking to gather in groups for worship services. However, the inevitable lock-down came and everyone had to move on from this understanding of the church. Paul speaks of the Church as the body of Christ in Romans 12:5; Eph 3:6; Col 1:18. The understating that the structure is the body of Christ is a common understanding for all. But the lesson from the pandemic only made it clear that the structure is not the body of Christ but, “we are.” 

The Church, therefore, ought to exist not with walls but be present among the living. It needs to transcend walls and gates of the physical structure and move beyond the church to realize itself among creation. The creation is the church God created. All are members of that one body to whom all belong. The tomb could not hold the body of Christ. The same way the building that we called church could not hold the Church. It has begun to transcend the walls. The Church becomes visible among the people in distributing daily essentials and food, conducting worship services on the internet, reaching out and praying for those affected victims and so on. This Easter, is a reminder that going further the church needs to be understood not as a mere physical structure where people gather but the very creation that worships God in its own expression of life.

Wishing you and your family a blessed Easter. May the risen lord journey with us in these uncertain times and grant us the strength to believe that life in God will be sustained. Amen

Friday 23 February 2018

Embracing people and Re-building homes: a Mission Agenda

Introduction

Migration and Human Trafficking have been grave issues rattling the human community in recent times. Migration is, simply put, movement from one place to another. It can be assisted or independent movement. It can be international or within a country. It can be by land, sea or air. It is everything from tourism to moving somewhere for work. “Expats” are also migrants. It can be motivated by a dream of a better life, and it can be something someone is made to do against his or her will. Migration can be for survival and for pleasure. It can be easy or very difficult. A migrant’s aims might be met, or s/he may face hurdles and unexpected outcomes. Migrants can be old or young, any gender, any race, any nationality. Migration is very much determined by economic and trade as well as by political relations. Globalization fosters conditions that push people to migrate in search of work opportunities. However, new security discourses have made that movement more dangerous and complex, particularly following increased counter-terrorism efforts.[1]

Human Trafficking:

A Definition of Human Trafficking:

“Trafficking basically means ‘trade’ especially illegal. It is also described as ‘the transportation of goods, the coming and going of the people or goods by road, rail, air, sea, etc. Trafficking in Persons shall mean the recruitment, transportation, transfer, harboring or receipt of persons, coercion, of abduction, of fraud, of deception of the abuse of power or of a position of vulnerability or of the giving or of receiving of payments or benefits to achieve the consent of a person having control over another persons, for the purpose of exploitation.”[2]

Human Trafficking is prominent basically for three reasons namely, Sex Trafficking: using force, fraud, coercion, women and children are made to indulge in commercial sex and can be seen in brothels, dance bars, massage parlors, pornography etc, are moved from their respective places to another place for financial and political gains. Labor Trafficking: replacing people and children by use of force, fraud, coercion, a person is made to provide involuntary labor service or is paid less than what is due. Organ Trade: is another important issue shaking the Third World countries. Organ trade is one of the fast spreading illegal trades and it mainly targets Children, women, and others of the vulnerable sections of the society, since they are healthier.

Human Trafficking is a criminal activity against the State and against the Victim. It is against the state as it causes corruption, money laundering, tax evasion and forgery of documents. It is also against the victims as it leads to illegal detention; bonded labor; kidnapping; murder; injury; sexual assault; rape; torture; cruelty; forced abortion; forced marriage; sale of organs, etc.[3]

The 2009 Trafficking in Persons Report, released by the US Secretary State, Hillary Clinton said: “India is a source; destination and transit country for men, women and Children trafficked for the purposes of forced labor and commercial sexual exploitation.”[4] The 2009 Trafficking in Persons Report observed that in recent years, there has been an increase of sex trafficking to sub cities and India is a destination for women and girls from Nepal and Bangladesh for the purpose of commercial sexual exploitation. According to International Labor Organizations (ILO), Human trafficking in India is estimated around 12.3 million mainly for the purpose of commercial sexual exploitation.[5]

Factors responsible for Trafficking:

a. Poverty & Economic Hardship; b. Increased wealth gap; c. Un-ending demand for prostitution; d. Free market but no effective laws to tackle trafficking; e. Growth of criminal networks; f. Technology especially Internet and satellite channels; g. Difficulty in prosecuting due to the silence of victims[6]
Magnitude of the Problem in India:

In India, a large number of Children are trafficked not only for the sex ‘trade’ but also for other forms of non-sex based exploitation that includes servitude of various kinds, as domestic labour industrial labour, agricultural labour, begging, organ trade and false marriage. Trafficking in children is on rise, and nearly 60% of the victims of trafficking are below 18 years of age (NCRB, 2005). According to NHRC report on Trafficking of Women and Children, in sex work, in India, the population of women and children engaged in sex work is stated to be between 70,000 and 1 million, of these, 30% are 20 years of age. Nearly 15% began sex work when they were below 15 and 25%, between 15 and 18 years. A rough estimate prepared by an NGO called End Children’s Prostitution in Asian Tourism reveals that there are around 2 million prostitutes in India (20% among them are minors).[7]

Migration:

Definition of Migration: 

Migration can be defined as "the movement of people from one place to another in search of better opportunities, better living and improved facilities. This process usually happens with people moving from the rural to the urban setting paving way for urbanization."[8] Migration could also be a result of natural calamity or any political, social or economical disaster.

There are two main types of migration: Internal migration, i.e. migration within one country and secondly International migration, which means the movement from one country to another. A good example of internal migration is the movement from East Germany to West Germany. A good example of international migration is the movement from third-world countries to Europe or America.

Reasons for migration can be divided into two main aspects. They are, ‘Push’ and ‘Pull’ factors.
‘Push’ factors are those in their own place, which force people to move away. For example, there may be civil wars or wars in general in the country, but political or religious oppression, climate changes, lack of jobs or simply poverty are all important push factors.
‘Pull’ factors are factors in the target country which encourage people to move. These include peace and safety, a chance of a better job, better education, social security, a better standard of living in general as well as political and religious freedom.

Movement for Migration:

The movement towards a destination may be either internal or external migration. In the case of movement across borders, the need for various documents, immigration and border checks influences the nature of the trafficking process. Greater resources and planning are needed for trafficking to be successful and so there is a great likelihood that organized crime networks across borders, smugglers and forgers are involved. Traffickers may use legal or illegal means of entry and exit.[9] Migration has been part of human history since its origin. The Biblical tradition is steeped in images of migration, from the migration of Adam and Eve from the Garden of Eden.[10]

Causes for Migration:

1. Conflict-Induced Displacement:[11]
People are forced to flee their homes for one or more of the following reasons and where the state authorities are unable or unwilling to protect them there is armed conflict including 1.civil war; 2.generalized violence; and 3.persecution on the grounds of nationality, race, religion, political opinion or social groups.

A large proportion of these displaced people will flee across international borders in search of refuge. Some of them may seek asylum under international law, whereas others may prefer to remain anonymous, perhaps fearing that they may not be granted asylum and will be returned to the country from whence they fled. Many of the recent conflicts all over the world have been internal conflicts based on national, ethnic or religious separatist struggles. There has been a large increase in the number of refugees during this period as displacement has increasingly become a strategic tactic often used by both sides in the conflicts. In recent years, there has also been a dramatic increase in the number of internally displaced person (IDPs), who currently far outnumber the world’s refugee population.

2. Development-Induced Displacement:[12]

These are people who are compelled to move as a result of policies and projects implemented to supposedly enhance ‘development’. Examples of this include large-scale infrastructure projects such as dams, roads, ports, airports; urban clearance initiatives; mining and deforestation; and the introduction of conservation parks/reserves and biosphere projects. Affected people usually remain within the borders of their home country. Although some are resettled, evidence clearly shows that very few of them are adequately compensated. This tends to be the responsibility of host governments, and interventions from outside are often deemed inappropriate.

3. Disaster-Induced Displacement:[13]

This category includes people displaced as a result of natural disasters (floods, volcanoes, landslides, land degradation, global warming) and human made disasters (industrial accidents, radioactivity). Clearly there is a good deal of overlap between these different types of disaster-induced displacement. For example, the impact of floods and landslides can be greatly exacerbated by deforestation and agricultural activities.

Types of Migrants:[14]

Refugees: The term ‘refugee’ has a long history of usage to describe ‘a person who sought refuge’ in broad and non-specific terms. However, there is also a legal definition of a refugee, which is enshrined in the 1951 United Nations Convention Relating to the Status of Refugees.

Article 1 of the convention defines a refugee as a person residing outside his or her country of nationality, who is unable or unwilling to return because of a well founded fear of persecution on account of race, religion, nationality, membership in a political social group, or political opinion’. Some 150 of the world’s 200 or so states have undertaken to protect refugees and not return them to a country where they may be persecuted, by signing the 1951 Refugee Convention and/or its 1967 Protocol.

Asylum Seekers: Asylum seekers are people who have moved across an international border in search of protection under the 1951 Refugee Convention, but whose claim for refugee status has not yet been determined.

Internally Displaced Persons: The most widely used definition of internally displaced persons (IDPs) is the one presented in a 1992 report of the Secretary-General of the United Nations, which identifies them as ‘persons who have been forced to flee their homes suddenly or unexpectedly in large numbers as a result of armed conflict, internal strife, systematic violations of human rights or natural or man-made disasters, and who are within the territory of their own country’. Sometimes referred to as ‘internal refugees’, these people are in similar need of protection and assistance as refugees but, do not have the same legal institutional support as those who have managed to cross an international order. There is no specifically mandated body to provide assistance to IDPs, as there is with refugees.
 
Migrants-A Growing Concern:

There are a lot of Syrian migrants dying every day in different parts of Europe and a whole Tamil race who went as migrants from India to Srilanka were destroyed ruthlessly. All over the world migrants suffer humiliation, abuse and even face death due to the mentality of the native people and their retaliation towards these vulnerable minorities. “The long standing, rapidly growing reality of global migration presents another opportunity to ground theological analysis in a specific social location that emerges from the “joys and hopes, grieves and anxieties” of many marginalized people today.

The various councils and Episcopal conference have notable writings about the Pastoral Care of the Migrants. Pope Francis has spoken out frequently in defense of migrants worldwide since taking over as head of the Roman Catholic Church nearly three years ago. On Francis’ first trip outside Rome, the pope visited the Italian island of Lampedusa, where migrants from Africa trying to reach the European Union, frequently drown in rickety boats. “He has deep interest in the plight of migrants”, His visit to Lampedusa is a very palpable way of showing his solidarity with immigrants. In September 2013, in honor of the World Day of Migrants and Refugees, Pope Francis called for “a change of attitude towards” immigrants away from “attitudes of defensiveness and fear”, urging greater acceptance.[15]

This has to be dealt with proper care and awareness has to be given both to the migrants and the host countries. Since migration cannot be stopped and the issue of migration has been prevalent from age old days, the society can be educated to handle such crisis situation. A helping hand by the Church can make things get smoother and even solve many issues. Thus the issue of migration is closely knitted with the issue of human trafficking.

Relationship between Trafficking and Migration:

Trafficking uses the process of migration. This usage occurs at the structural (conceptual) level as well as at the process (operational / action) level of the two phenomena. At the structural level, the migration phenomenon involves a shift in the physical space from a place of origin to a place of destination and its multiple associative aspects provide the basis and the context for trafficking. It is this population movement, moving for different duration that provides the backdrop for trafficking. The circumstances and situations that influence migration are usually examined in terms of push and pull factors.

Embracing people and Re-building homes: A Mission Agenda

‘Embracing and Re-building’ are important aspects in Christian mission. This has also been the core value of the Holy Bible. The struggle of the people is where the quest for God begins. The visibility of people on the streets begging to every vehicle that passes, is a sign the Church has ignored or less addressed the issue of migration and human trafficking. The homeless on the streets, for example, are the ones through whom one can see God as based on Matt 25:35-36.[16] How has the church responded to the issue of homelessness in India? Yes, the church has projects for the poor, orphans, persons with disability, girl children etc. However, the increasing number of persons on the roads lying at night and in search of shelter has shown that the Church is doing either nothing or very less in this regard. What about those trafficked and abused in various manners and left to beg on the streets? If Jesus was that man who was hungry, thirsty and naked lying on the road, then is it not the responsibility of the church to move out of its comfort zone and reach out to that person outside the Church's gate? On the other hand, Should the church respond to this issue only because of Jesus’ portrayal as a homeless?

It is an imperative of the church to respond to the crises of the world with diligence and precision. The world has seen humongous number of people migrating, and deaths caused by and for various reasons. Will the Church in India open its door and ‘get dirty’ as in the words of Pope Francis, who called the church to become dirty and embrace people and give them shelter to re-build homes? Jesus poses this as a challenge to the notion of how to serve God. The mission to the migrants and the survivors should be the mission agenda. This mission agenda will enrich the church’s mission to the margins into a mission from the margins that the church often speaks. A church as taught is not merely the physical structure or the institution, but we ourselves. It is in our renewal of minds and constant participation in the struggles of the people that we will understand what and how God wills us to be agents of mission in the world today. Therefore, let us join hands as one church to reach out to the migrants and the victors of human trafficking and embrace them and help each other in re-building this beautiful home we call ‘earth’.



[1] Beyond Borders: Exploring Links between Trafficking, Globalisation, and Security. GAATW Working Paper Series. Bangkok: GAATW. 2010
[2] Bir Pal Singh & Gargi Rajvanshi, “Trafficking in Human Beings: A Critical Analysis” in Trafficking of Women and Children in India, edited by Awashesh Kumar Singh, Atul Pratap Singh and Parvez Ahmed Khan (New Delhi: Serials Publications, 2012), 170. 
[3] Singh & Rajvanshi, Trafficking of Women…, 171. 
[4] Singh & Rajvanshi, Trafficking of Women…, 173. 
[5] Singh & Rajvanshi, Trafficking of Women…, 173. 
[6] Singh & Rajvanshi, Trafficking of Women…, 174. 
[7] Singh & Rajvanshi, Trafficking of Women…, 175. 
[8] D.P. Singh, "Poverty and migration-Does moving help?" In india Urban peverty report 2009(New Delhi: Oxford University Press, 20019), 50-51 
[9] Goenka, Immoral Trafficking of…, 9. 
[10] Prema Vakayil, “Migration: The Marginalized Context of Jesus’ Birth” in Borders and Margins: Re-visioning Ministry and Mission, edited by Dexter S. Maben ( Bangalore: United Theological College, 2015), 350. 
[11] Vakayil, “Migration: The Marginalized…, 354. 
[12] Vakayil, “Migration: The Marginalized…, 355. 
[13] Vakayil, “Migration: The Marginalized…, 356. 
[14] Vakayil, “Migration: The Marginalized…, 356 – 358. 
[15] Vakayil, “Migration: The Marginalized…, 359. 
[16] 35. "For I was hungry, you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, 36. I was naked and you gave me clothes, I was sick and you took care of me, I was in prison and you visited me."

Journeying together: Prophetic witness to the truth and light in India: A Disability Perspective


Introduction:

I was introduced to the term disability, during my childhood days, as my mother started her career as a teacher in Arpana.[1] Life since then had a very naive notion about disability. This soon turned into a cliché. Disability, I then, assumed to be a charitable approach for social workers and a program for the church during Christmas and other outreach ministries. This notion seeped in to settle for a long time since then. As I grew and committed to ministry, I started to question myself. Is disability just a mode of charity? Does it have to remain just as a program of church? Or could there be much more than the church can do in regard to the persons with disabilities (PWD's)? These questions kept me struggling. Working with IDEA to a major extent helped me in my quest for answers. Hence, I carry it through this conversation as well.

An ‘abled’ person, I am, in the stereotypical conditions that the society has constructed around, makes me less qualified to elucidate a perspective of the ‘disabled’. Therefore basing my view on the words of Nancy Eiesland, who puts it this way: "disability is a) a punishment; b) a punishment; c) a test of faith; c) the sins of fathers (sic) visited upon the children; d) an act of God; or e) all of the above. If these were the only choices, I would have to agree that religion has no relevant answers."[2] On the other hand disability is, in Merriam Webster, defined as "a physical, mental, cognitive, or developmental condition that impairs, interferes with, or limits a person's ability to engage in certain tasks or actions or participate in typical daily activities and interactions."[3] These are the two contrasting views that come from two different groups of people, where the former defines disability experientially whereas the latter defines it with an 'abled' perception of the PWD. Even though both seem equally poised in rendering meaning about practical living, the experience of the person with a disability cannot be undermined. The world is evolving and is surely not static in nature. Thus the meaning that is rendered should evolve as well. In a regular understanding of disability, everyone can be considered as a person with a disability. But is this the reality? Do we see all as persons with disability? Surely not; we have claimed a right over being called 'able' and differentiated ourselves from the persons with disabilities. This is the reason; disability concerns have been invisible for a long time now.

This is certainly because of our cultural upbringing. Where the persons with disability are looked at as a 'hindrance', 'curse from God', 'insignificant', 'bad-luck' etc.; this made the PWD's a vulnerable group often burdened with stigmatization, isolation, abuses and so on, making them feel their lives are less important from others. The persons with a disability find themselves part of a small group of people, mostly, isolated from the rest. Hence the attitude of the society and the church is this regard needs notice. This group of people is either looked at as channels of charity or taken for granted, and their existence is made subtly invisible.

Socially, the persons with disabilities are confined to charitable organizations, to be taken care. They are kept away from the so-called ‘abled’ people so that they do not spread their disability, bad luck, or disease to others. Thus, becoming a program for civil organizations, corporate companies, and religious institutions to reach out to the PWD’s, for their missional endeavors in a portrayal of ‘doing’ charity.

The charitable mission, however, was primarily an outcome of the Christian missionaries who took this radical step to reach out to the persons with disabilities who were isolated due to stigmatization. The radical step, in the dues course, continued to stay for a long time until now, where it has made the persons with disability as mere objects for programs of the charity. In 2004-2005 it was estimated that more than 300 million people live in poverty in India and the World Bank report estimates that people with disabilities make up 20% of the poorest.[4] This alarming number questions the Christian community[5] with two major questions. How does society look at persons with disability? How does the Church respond to the issues of persons with disability? These two pertinent questions linger in this conversation on disability.

The church has been charitable towards PWD’s and initiated many homes and hostel to accommodate PWD’s with health and personal care. But this act of the church has made the church become even more insensitive towards persons with disabilities. This insensitivity has become more visible in worship practices and church services. In being insensitive, the church sends across a harsh message that the persons with disability are not allowed to worship along with the so-called 'abled' people in the same space.

This insensitivity is because of the interpretational practice that the church has followed ever since with regard to persons with disabilities. It is when the church understands the way in which a PWD would theologize God and interpret the Scripture, that the church will become more sensitive towards persons with disabilities, toward becoming more inclusive.

A Disabled God: Through the eyes of a PWD

While developing her theology of disability, Nancy Eiesland was waiting for a mighty vision of God, like that of Elijah at the Seder meal. What she got was much different than expected. Instead, she …" saw God in a sip-puff wheelchair, that is, the chair used mostly by quadriplegics enabling them to maneuver by blowing and sucking on a straw-like device. Not an omnipotent, self-sufficient God, but neither a pitiable, suffering servant. In this moment, I beheld God as a survivor, unpitying and forthright. I recognized the incarnate Christ in the image of those judged ‘not feasible,’ ‘unemployable,’ with ‘questionable quality of life.’ Here was God for me.”[6]

Eiesland in her articulation of the disabled God begins with 2 fundamental insights
1. All human beings are embodied
a. Our embodiment is a fundamental part of how we relate to our world.
2. Religious symbols point individuals beyond their ordinary lives. Religious symbols not only prescribe or reproduce social status, but they also transform it.
a. Symbols establish and maintain beliefs
b. Symbols legitimate social and political structures (both oppressive and empowering)

Thus in line with her understanding, a liberatory theology of disability must incorporate political action and re-symbolization.
a. Political action involves “Acting out” and “Holding our bodies together.”
a. Acting out: Refusing to comply with the acceptable role(s) for people with disabilities (in both church and public life)
b. Holding (PWD) bodies together: The work of solidarity with our own bodies, other people with disabilities, and other marginalized groups (in both church and public life)
B. Re-symbolization entails the deconstruction of dominant symbolic meanings, reconstitution of those symbols and making it Liberatory for the marginalized group and unsettling for the dominant group.

Mission by… with… PWD’s: Journeying Together

The traditional understanding of mission is identified by preaching the gospel to the so-called ‘unreached’, ‘unheard’ and ‘heathens’ whereas, mission should start from the margins by identifying with the PWD’s who are socially, religiously, economically and politically neglected, excluded and discriminated communities who are pushed to the margins? The bottom-line of the mission should be seen as prophetical. Since the gospel of Christ directly confronted the social injustices and identifies with the socially, religiously, neglected, excluded and discriminated communities that are pushed to the fringes of society.

Therefore a mission to the PWD's will never be a solution to the missional issues involved. However, a mission ‘with’ the PWD's must become a mission ‘by’ the PWD’s to make the world know their issues and their reflection of God, as a model that would challenge the existing mission models. For such a time as this, Mission movements should take a valiant stand to employ both, the ‘Great Commission’ and the ‘Great Commandment’ in regard to the communities in the society that are in the struggle. The Christian mission movement in India is called to be Prophetic in its service and public witness, journeying together in solidarity with those who are marginalized, the PWD’s in this conversation, and to be fearless in its stand to overcome the evils that haunt.

Inclusive Ecclesia: Prophetic Witness to the truth and light

Burton Cooper says "I propose that we imagine God as disabled. I need to say at once that I am not a disabled person or the parent of a disabled person or one who works to any great extent with disabled persons. But I have learned some things from listening to Christians with disabilities, and I am persuaded that by thinking of God as disabled—metaphorically, of course—we can deepen our understanding of the nature of God's creative and redemptive love.[7]

1. Ecclesia should engage itself in the Liberatory theology of the PWD’s by:
-         Acknowledging that people with disabilities constitute a discriminated minority group.
-         Incorporating people with disabilities at the center of developing theology.
-     Challenging the social institutions and attitudes rather than stigmatizing the non-conventional bodies of people with disabilities.
-      Critically engaging the fundamental theologies of the Christian tradition in light of people disabilities, and moving forward to reconstruct these concepts in a life-giving way.

2. Ecclesia should be Disable friendly by:
-         Developing a non-judgmental, stigma-free attitude toward PWD
-         Reconstructing the understanding of PWD, GOD, Church, and all aspects of ministries             in the light of the reflection of God through the life and experience of the PWD’s [8]
-      Amending governing policies incorporating representative of the persons with disability.
-         Re-instating the leadership quality within the persons with disability.
-         Encouraging persons with disability to pursue theological education.
-         Making the church disable friendly in terms of mobility of the persons with disability.
-         Introducing worship resources in brails and sign interpreters.

“Jesus Christ the disabled God is not a romanticized notion of ‘over-comer’ God. Instead here is God as Survivor. Here language fails because the term ‘survivor’ in our society is contaminated with notions of victimization, radical individualism, and alienation, as well as with an ethos of virtuous suffering. In contradistinction to that cultural icon, the image of survivor here evoked is that of a simple, un-self-pitying, honest body, for whom the limits of power are palpable, but not tragic. The disabled God embodies the ability to see clearly the complexity and the ‘mixed blessing’ of life and bodies, without living in despair. This revelation is of a God for us who celebrates joy and experiences pain not separately in time or space, but simultaneously [with us].”[9]

The above-mentioned quote pushed me into discomfort and stirred the urge within me to look at God differently. The Interfaith Roundtable on ‘disability’ held in Nagpur at the beginning of August, pierced me through. The statement made by a PWD delegate “I am crippled, but you have no right to call me so, God made me this way, therefore, ‘I am’”. As I read through the lives of PWD's the meaning of disability and their perception about God. It completely shattered my existing faith drove me to re-construct my faith in their faith expression. This re-construction of my notions on disability, called me to commit to espouse 'for' and 'with' persons with disabilities for their rightful space in Church and in Society. It is in this manner I would partner with the persons with a disability to engage with the society and the church in a journey towards an inclusive society and church by bearing prophetic witness to the truth and the light not only in India but beyond.




[1] A school for the mentally and physically challenged in Bangalore (CSI-KCD)
[2] Nancy Eiesland, “Encountering the Disabled God,” PMLA, 120/2 (March, 2005), 584-586. Published by: Modern Language Association, http://www.jstor.org/stable/25486188
[3] https://www.merriam-webster.com/dictionary/disability
[4] Elwan A. Poverty and Disability: a Survey of the Literature, Social Protection Unit, Human Development Network. 1999. 
http://siteresources.worldbank.org/DISABILITY/Resources/280658-1172608138489/PovertyDisabElwan.pdf
[5] I say “Christian community” because Christianity has been a pioneer in charitable endeavors which the society had noticed and borrowed. In this regard too, Christianity is expected to lead the way to mainstream disability concerns.
[6] Nancy L. Eiesland, The Disabled God: Toward a Liberatory Theology of Disability, (Michigan: Abingdon Press, 1994), 89.
[7] Burton Cooper, “Disabled God,” Theology Today, 49/2, (July 1, 1992)173-182. 
[8] Anshi Zachariah, “Churches’ Response to Disability: Is the Church Adequately Addressing the Issue?” Sprouts of Disability Theology, edited by Christopher Rajkumar, (Nagpur: NCCI, 2012), 99.
[9] Nancy L. Eiesland, The Disabled God: Toward a Liberatory Theology of Disability, 102-103


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