Caste/Casteism [In an Indian context] (II)

By: K.P. Poudel

IMPACT OF CASTE IN POLITICS

The influence of the caste permeates (pervade) every area and level of political and clerical days of the country. It begins with the electoral politics. [All parties including the so called lay parties like the CPI and the CPM select their candidates for elections. 

With an eye on the caste composition of the constituencies alarmed]. Party tries to pick candidates from the numerically foremost caste in the electoral area. In electoral campaign party leader make open or disguise appeal to caste sentiments.

         

In some Castes casting one’s vote is thought in a marriage. There is an electoral maxim in Haryina: Jaat ki Beti Jaat ko and Jaat ki vote Jaat ko. (A Jat gives his daughter away in marriage to a Jaat, so he gives his vote to a Jaat)

         

It is not in the electoral politics alone the influence of caste is visible. When a ministry is formed (in a state or at centre), caste consideration are constantly kept in mind. Every chief Minister tries to ensure that all the leading castes in the state are effectively represented in his council of ministers. It is considered to be obligatory that every Union or state cabinet has one or more Harijan ministers. [In many states reservations in the government jobs for backward classes have been provided. The various form of assistance available under the community development schemes are distributed on caste basis.]

         

It may noted that the brunt of caste is not identical at all levels of politics. It is most widely spread at local levels. In Panchayat raj institutions politics is entirely subject by the caste factor. In the village and small towns illiteracy is widespread, caste prejudices are deep-seated and the general outlook of the people is very low. Besides, constituencies are small. Naturally, it becomes easy for the politicians to mobilize voters on    caste basis. But the role of caste at the level of state and national politics is not so prominent. Constituencies being very large, it is not possible for the candidates to win election with the exclusive support of a single caste or a single group of castes. They have to win the support of other caste also. However it would be wrong to state that at the higher levels of politics the caste factor disappears completely.

         

Another important fact about the role of caste is that it is not uniform in all the states although no state of the Indian Union is immune from the impact of caste politics.

(Conclusion)

It is difficult to evaluate the role of caste in politics. Some political scholars hold the view that casteism is playing a progressive role in modernizing Indian society.  The primary function of the caste has been to transfer authority from the higher to the lower and middle castes. Casteism has become a means of leveling the old order of inequality and enriching the browbeaten sections of people. It has created in them a sense of self-respect and generated the consciousness that if they unite on caste basis they can challenge the dominance of the higher castes and better their economic lot and social standing. However, this view is highly untenable. In reality, castesim is inimical (opposed, hostile) to the interest of the masses belonging to all castes.

“ the existence of caste consciousness, caste prejudices, discontent on the basis of caste inequalities- all these are impediments in the way of the development of the country as a whole, and therefore, of the development of ‘lower’ and ‘backward’ caste themselves. Caste separatisms, therefore, hinders, rather than helps, the advancement of the ‘lower’ caste themselves” wrote, ‘Namboodiripad’. 

           

Factors responsible for the dominance of caste in politics

Firstly, No party has clear cut ideology or socio-economic programmed. (In practical politics, every parties are guided only by one consideration, how to capture power)

Secondly, the Indian political system is highly competitive. (In their pursuit of power, parties and politicians leave no stones upturned to mobilize social to build up for themselves as wide a support as possible)

Thirdly, special reservations and safeguards made by the constitution for certain castes and classes.  Cont...........see part III

INF and Ram Ghat Church: together growing towards the Light (I)

Eileen Lodge writes: 

The church in Pokhara actually began in India. Dr. O'Hanlon and Miss Steele were poised on the boarder of Nepal in their epic stand of faith, believing that God was going to open the door to Nepal for His Kingdom. This was not a passive waiting but an active bringing of the Good News to those in the Nautanawa area in winter and in Assam in the summer. 

Nepalies heard the word of life and believed. One notable such person was Buddi Sagar, an  ex-Hindu priest who had lost two families inside Nepal to smallpox, leading him to move Assam. His home had been in Pokhara and he still owned land there. He encouraged the missionaries to locate their work in Pokhara as it is the cross-roads to many places. He also gave them the authorities to use his land, on which the present church now stands. He did not know at that time that he would be such a backbone in the work of the Leprosy Hospital set up in 1957 or that after his wife would rise his three sons to take highly important position in the work of the Mission. Such are the amazing way of God.

The tiny group of believing men and women- six in all –who trekked in with the missionaries in 1953 were also the pioneers of church. God doesn't need highly educated people to proclaim His Kingdom and many people heard the gospel through Priscilla in the Shining Hospital as they were faced with the need of healing and spiritual life.

In 1953 pastor David and Premi from Darjeeling area had become of the member of the 'band' committing themselves to the life of faith on the same terms as the missionaries. They were in Pokhara and the Church –a small fellowship of believers- held their services in the Mission compound below the Shining Hospital.

However, it was felt that, in the eyes of the public, church should not be seen as a part of the Foreign Mission recently arrived in Pokhara, and Pastor David and Premi moved to a small house built of Buddi Sagars's land and a church, suitably built in bamboo and thatch, came into being.

Many people came to the Shining Hospital both of treatment and to hear the gospel. Significantly, some of the earlier believers were witch-doctor and  high cast Brahmins. People suffering from leprosy were accepted on an equal footing with others.  

When the church moved to Ramghat, soon a group of believers were baptized, during which they had to confess that they were willing to go to prison for His Name, or even die if that was the Lord's way for them.

Leadership in church was always in the hand of Nepalis with the leader of the Mission advising until this grew less and less and the church become independent. Although independent, we were all one; at the Lord's Supper. Service lead by Phillip Gurung, expatriate were sitting by side with their Nepali brothers and sisters, many of them deformed leprosy patients, listening to his deliberate wording of his thought- these were solemn and reverent times. Or Pastor David preaching, his spirit taking him into the heavenliest, dancing up and down as he exhorted his people to be sincere in following Him, the Savior of the church and World.

And so the mission and church were set to grow side by side to bring light to those who sat in darkness.  Cont...........see part II

INF and Ram Ghat Church; in Leadership (II)

Tom Hale Adds:

From the beginning it was intended that church be independent of the mission that is be a truly Nepali church with its own leadership. The missionaries might help in teaching, translation, and other technical work, but overall theirs would only be a supporting role; all major decision would remain in the hand or Nepali believes.

There was a man who as much as any other has been used by God to built up the church not only on Pokhara but throughout Nepal and man was David Mukhiya. It was David who was instrument in leading many of the early band members to Christ, including Buddhi Sagar and Putali, on whose land the Ramghat Church began. It was David who baptized most of the Nepali band members, and then trained them for the Lord's work. And though David and his wife Premi were not on the first trekk into Nepal in 1952 because of Premi's pregnancy, they were in the following year, carrying all their earthly possessions on their backs, including their new baby; and for the next eight years David served as the main Pastor for that first ever Nepali church- Ramghat church.

For the first several years of the Ramghat church's existence, the membership consists only of NEB members. Here the Band had come in response to Jesus command to "make disciples of all nations', but where were the new disciples? All members of the Band were active in witnessing ti the local people; scores crowed into the little church to hear David preach and to listen to the singing. Patients and their relatives who had heard the Gospel at the Shining Hospital from Priscilla or Philip or one to the missionaries would also come to the church to learn more about this Living God who loved them and died for them. But still no true believers came forward.

The Christian in Pokhara labored for three years without seeing a 'conversion'. Their past was to show compassion to share the Gospel with whoever was interested, and to pray. And then, in His own time, God opened hearts. It is God Himself who establishes His church. He is pleased to use us as His helpers, but the real work is done by Him. 

INF and Ram Ghat Church: Holy Spirit Changed (III)

Graham Scott-Brown-recalls: 

In 1962 during and all night prayer meeting the Holy Spirit was poured out on St. Mark's Church, Gillingham. I was a member of that church and although I was in Nepal 5000 miles from England I had a vivid and powerful experience of God's Spirit. It didn't change my theology in any marked fashion but I moved from being a very cerebral and intellectual Christian to one with and increasing experience of the presence- and life of the Spirit of Jesus.

When Margaret and I returned from out first leave in England in 1965 we worked in Green Pastures. This was a difficult time. It seemed as if there was a great thick and heavy cloud sitting over the place and the morale amongst patients and staff was low. The expatriate staff had a weekly prayer meeting for the work and one evening with this meeting people were beginning to shuffle and cough – a sure sign that it was almost over. Then someone prayed Roll back the darkness' and it happened.

This year had a profound effect on the mission. It also had a profound effect on the church. In common with many infant churches in countries were the gospel is first preached, many of the new Christians had believed following a vision or a dream. There had been hearings but there came to be an entirely new expectancy of what God would do for them. Following the refreshing at Green Pasture, several churches in other parts of the country were also touched. It seemed to be the spread that set expansion of the church going.    Cont...........see part IV