(May 2006)
Christian missionaries who were
evangelising in
colonial India fought against the idea of a caste system within church. However, some people within the different branches of
Christianity in South Asia still engage in societal practices with regard to the caste system, along with all its customs and norms, to varying degrees depending on their background. Though other Christians in the Indian subcontinent may not practice a caste culture themselves, they may face societal discrimination outside their Christian community for the caste they belong to. The
Roman Catholic Church is said to sometimes develop a more culturally consistent view, treating the caste system as part of the Indian social structure and, for much of its history in India; similarly, the
Syrian Orthodox Churches have sometimes responded in like fashion, except it has tended to collectively act as one caste within the caste system instead of maintaining different castes within their churches. In Kerala, there are several documented events of this discrimination. Dalit Christians in colonial Kerala faced severe discrimination despite their conversion, remaining at the bottom of the social hierarchy. Syrian Christians in Kerala played a significant role in the slave trade during the Dutch colonial period, often acting as agents for the Dutch East India Company. Church buildings were used as slave warehouses and even as venues for public slave auctions, highlighting the connection between the religious institution and the practice of slavery. Early converts, who were only allowed to live in temporary huts on upper-caste landlords' properties, sought land from missionaries to construct their own churches because they were being forced out of these churches from the upper castes. However, these churches, often made of sticks, mud, and straw, were frequently attacked and burned down by upper-caste Hindus and prominent Muslim groups. Within churches, Dalit Christians experienced continued discrimination, such as being forced to sit at the back during services or being relegated to separate areas in cemeteries. This discrimination persisted well into the early 20th century, with caste-based violence and social divisions remaining prevalent in Kerala churches. Other major factors affecting Dalit Christians and other Christians within India in regard to caste statutes are the regional variances in maintaining the caste system. After conversion, people in India lose any privileges they had in their former caste, while those in lower castes often gain more opportunities. of Indian Christians are unofficially reported to be Dalit Christians, the
Sachar Committee on Muslim Affairs reported that only 9% of Indian Christians have
Scheduled Caste status, with a further 32.8% having
Scheduled Tribe status, and 24.8% belonging to
other disadvantaged groups. In the 1990s there were protests against those Christian organizations that still practiced some form of the caste system and for discrimination in leadership positions; Dalits saw those practices as contrary to Jesus's egalitarianism. Dalits that have become Christians in south India have transformed their position as just spectators in Hindu religious practice to that of leaders and representatives of the Christian religion; they have also become influential promoters of Dalit political aspirations. ==Reservation==