权益分类	功能权益	普通用户	{{item.name}}会员
{{category.name}}	{{benefitItem.name}}

Religion, development and the rights of subordinated people: Christianity and Dalit social action in India.

宗教、发展和从属人民的权利：印度的基督教和达利特社会行动。

基本信息

批准号：
AH/F007523/1
负责人：
David Mosse
金额：
$ 10.35万
依托单位：
School of Oriental and African Studies
依托单位国家：
英国
项目类别：
Research Grant
财政年份：
2008
资助国家：
英国
起止时间：
2008 至无数据
项目状态：
已结题

来源：
https://gtr.ukri.org/projects?ref=AH%2FF007523%2F1
关键词：
Religion development rights subordinated people

项目摘要

The Indian caste system is commonly understood as based upon Hindu religious ideas (purity and pollution). While this view of caste has been significantly revised by recent scholarship (reincorporating power, politics and colonial influences), religion is still central to strategies of protest and claims to equality. Historically, religious action against caste subordination took the form of conversion to non-Hindu religions, especially Christianity. Today, a large proportion of India's 25 million Christians are ex-untouchables or Dalits, many living in India's southern states. The question this research asks is: what today is the significance of religious identity among south Indian Dalits, and what is the role of Christianity (its thinkers, social activists, movement leaders, and international networks) in the articulation of alternative Dalit identities and in new forms of socio-political mobilisation?This question requires the examination of three interrelated processes: (1) the 'dalitization' of the Christian churches, (2) the rise of Hindu nationalism, and (3) the spread of international human rights discourse. Investigation into these ideologies (theologies), institutions and social movements is matched by field research into the village-level processes through which ordinary people engage with them, and on the subjective experience of caste discrimination, religious vocation and social activism among Dalit priests and the religious(1) It took decades for the demographics of the Christian churches (a large Dalit majority) to be expressed theologically and institutionally; but from the late-1980s, Christianity was a context for articulating Dalit rights, a new religious politics and Dalit theology, which honoured an 'outcaste culture'. This collaborative research examines how the churches generated Dalit protest and produced cultural resources for social change -- theologies, arts, political ideologies, or social movements -- which have had an important influence on wider Dalit politics. It focuses on the Catholic Church and Jesuits who have been a source of innovation and reaction in Tamil society for 400 years. (2) Christian Dalit activism takes place in a largely Hindu society and amidst the rise of Hindu nationalism which vilifies the Christian minority as colonial, foreign and anti-national, interpreting resistance from the margins (from Dalits or tribals) as 'Christian aggression' arising from internationally planned proselytism. Is the Church's affirmation of its social base (and political support) in subordinated groups a response to this threat? What (in different interpretations) is the relationship between the church and secular Dalit politics?(3) Making the church Dalit also internationalised Dalit issues, linking caste discrimination to a UN discourse on racism and human rights. This raises questions about the effect of a new discourse of Dalit human rights (and rights-based approaches to disadvantage) in re-connecting religion and development. As Dalit Christians turned Liberation Theology into Dalit Theology, European donor NGOs began to re-frame development objectives in terms of Dalit rights. This research examines the consequence of NGOs drawing the identity politics of caste and religion into developmentThe linked processes of Dalit politics, Hindu nationalism, and NGO discourse on human rights come together in the everyday experience of Tamil villages. Taking advantage of a re-visit to the multi-caste religiously plural locality that was the site of field research in 1982-4, changes in religious and caste identities (and their interaction) are examined over 25 years; asking how the potential for violent polarization of people on the basis of caste and religion is locally diffused in socially and religiously divided communities.

印度种姓制度通常被理解为基于印度教的宗教观念（纯洁和污染）。虽然最近的学术研究（重新整合权力、政治和殖民影响）对种姓的这种观点进行了重大修改，但宗教仍然是抗议和要求平等的策略的核心。从历史上看，反对种姓从属的宗教行动采取的形式是皈依非印度教，尤其是基督教。今天，印度2500万基督徒中有很大一部分是以前的贱民或达利特人，许多人生活在印度南部各邦。本研究提出的问题是：今天在南印度贱民中，宗教认同的重要性是什么？基督教（它的思想家、社会活动家、运动领袖和国际网络）在其他贱民身份的表达和社会政治动员的新形式中扮演了什么角色？这个问题需要考察三个相互关联的过程：(1)基督教会的“数据化”，(2)印度教民族主义的兴起，以及(3)国际人权话语的传播。对这些意识形态（神学）、制度和社会运动的调查与对普通人参与其中的村级过程的实地研究相匹配，并对种姓歧视、宗教职业和达利特牧师和宗教人士的社会行动主义的主观体验进行了调查。(1)基督教会（达利特占多数）的人口统计数据花了几十年的时间才在神学和制度上得到表达；但从20世纪80年代末开始，基督教成为了阐明达利特权利的背景，一种新的宗教政治和达利特神学，它尊重一种“非种姓文化”。这项合作研究考察了教会如何引发达利特抗议，并为社会变革提供文化资源——神学、艺术、政治意识形态或社会运动——这些文化资源对更广泛的达利特政治产生了重要影响。它的重点是天主教会和耶稣会士，他们是400年来泰米尔社会创新和反应的源泉。(2)基督教达利特激进主义发生在一个以印度教为主的社会中，在印度教民族主义的兴起中，印度教民族主义将基督教少数民族诋毁为殖民地，外国和反民族，将来自边缘（达利特或部落）的抵抗解释为“基督教侵略”，这是由国际计划的改变宗教信仰引起的。教会对其在从属群体中的社会基础（和政治支持）的肯定是对这种威胁的回应吗？在不同的解释中，教会和世俗达利特政治之间的关系是什么？(3)使教会成为达利特也使达利特问题国际化，将种姓歧视与联合国关于种族主义和人权的论述联系起来。这引发了关于达利特人权的新话语（以及基于权利的弱势方法）在重新将宗教与发展联系起来方面的影响的问题。随着达利特基督徒将解放神学转变为达利特神学，欧洲非政府组织开始根据达利特的权利重新制定发展目标。本研究探讨了非政府组织将种姓和宗教的身份政治引入发展的后果。达利特政治、印度教民族主义和非政府组织关于人权的话语的相关过程在泰米尔村庄的日常经验中结合在一起。利用对多种姓宗教多元地区的重新访问，这是1982-4年实地研究的地点，在25年的时间里，宗教和种姓身份的变化（及其相互作用）进行了研究；在社会和宗教分裂的社区中，基于种姓和宗教的暴力两极分化的可能性是如何在当地扩散的。