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Centuries ago, as their forefathers faced social and
economic deprivation, many low caste Hindus embraced
Christianity. But in one corner of southern India, their
hopes for equality remain unfulfilled hundreds of years
on. Called “pariahs”, hundreds of Dalit Christians
continue to face discrimination not from Hindus but
fellow Christians.
More than 200km (124 miles) from Chennai, the capital of
the southern state of Tamil Nadu, is the village of
Eraiyur. Home to about 3,000 Dalit Christians, mostly
farm labourers and migrant workers, the area witnessed
violence last year when Dalits demanded equal treatment.
The village is dominated by Vanniyar Christians
numbering 15,000, who own most of the land and
businesses.
They imposed restrictions on Dalits even though they had
also converted to Christianity.
Restricted life
A 17th Century church building, Lady of the Rosary
Parish, stands tall above the Eraiyur settlement. The
village came up around the parish church, with Vanniyar
houses closest to it. The Dalits were forced to build
their small huts on the fringe of the village.
It did not take long for the divisions within the Hindu
social system to be reflected among the new Christians.
The dominant Vanniyars created rules which restricted
the movement of the Dalits.
When they visited the parish church they were not
allowed to walk on the main street leading to the
building. Instead they had to use a side street that led
to the church gate.
When Dalits died they were not allowed to be buried in
the cemetery. Their burial ground is beyond the village
and can only be accessed through a broken path. In
addition, the funeral cart parked inside the church
building can be used only by Vanniyars.
“We were told not to touch any upper caste person, not
to get too close to them, not to talk to them,” says Mrs
Peraiyamaka, 60, a farm labourer who has been visiting
the parish church since childhood.
“It is no different now”
Mr Thomas, a 60-year-old labourer says there is also
a fear of violence as young Dalits refuse to be
submitted to such humiliation.
He says this fear prompted the Dalits to build an
alternative church. A single-room, white-washed brick
structure with an iron grill for the entrance is set in
a small open ground.Called Our Lady of Perpetual Help,
the Dalit church has a coloured icon of Virgin Mary with
Baby Jesus in her arms. She is flanked by plastic
flowers and incense sticks burn on the sides.
The Dalits’ demands of recognition for their church were
rejected by local Catholic priests on the ground that a
village can have only one parish church.
Mr Mathew is a Dalit activist who graduated from Madras
University. Having faced prejudice as a schoolboy, he
has now decided to fight for the rights of Dalits. His
efforts to seek justice have created tension in his
village, forcing him to move to elsewhere. He is angry
that although the constitution has banned
“untouchability” it continues to be practised in
different ways.
“My family may get some minimum help or guidance from
Christianity. That’s all. There is no big change after
we came to Christianity,” says Mr Mathew.
Vanniyars disgruntled
As we walked out of the Dalit quarters towards the
well laid out area where Vanniyar Christians live under
the shadow of the whitewashed parish church, we were
greeted by a few angry women. They did not want us to
take pictures and asked us to leave.
A few angry residents of Vanniyar quarters gathered
around us. They agreed to answer our questions. Emily,
25, was eager to give their version of the story.
“We have allowed them to use the road. They are creating
trouble,” she says. We asked her how in a free country
one group could dictate to others on the use of a public
road. “I don’t know. It’s been like this… but we have
now allowed them,” Emily replied. Similar responses came
from other Vanniyars we spoke to.
Mr Arukadas, a retired government teacher lives next to
the parish church and he shared his unhappiness with the
Dalit Christians.
Asked about using a common funeral van and a graveyard
where all Christians irrespective of their past Hindu
caste identity can be buried, he retorted: “It will take
a long time for a common graveyard.”
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