At a pivotal workshop in Anand, Gujarat, speakers and participants spotlighted the entrenched and often overlooked caste-based discrimination faced by Dalit Christians — even within their own religious institutions. The event, organised by the National Dalit Christian Watch (NDCW), brought together social workers, youth leaders, and human rights advocates to expose these discriminatory practices and chart a path toward justice and inclusion.
Sister Manju Devarapalli, National Secretary of NDCW, opened the session with a powerful critique of the internalised denial of Dalit identity among Gujarat’s Christian community. She stressed that despite converting to Christianity, Dalits continue to face exclusion in access to education, employment, and healthcare, largely due to ingrained caste hierarchies. Her call to reclaim Dalit identity resonated deeply, especially with the youth leaders present.
One of the most hard-hitting addresses came from Dr. Fr. Selvaraj Arulnathan, who dissected the contradiction between Christian values of equality and the casteist practices within Christian institutions. He detailed how discrimination manifests in admissions, employment, and even sacraments — reinforcing inequality through institutional structures. His proposed solutions included awareness programmes, internal policy reforms, and community empowerment efforts to dismantle caste-based hierarchies.
Renowned Dalit rights activist Martin Macwan traced the roots of this discrimination to historical and socio-economic exclusion, pointing out how casteism thrives under the guise of religious neutrality. He highlighted how centuries of systemic denial of land rights, fair wages, and education have kept Dalit Christians on the margins of both society and the Church. Macwan called for a deeper understanding of the intersection between caste, class, and religion.
Dr. Michael Martin added a global perspective, referencing policy wins such as Seattle’s anti-caste discrimination law. He laid out a roadmap for resistance that includes legislative action, grassroots mobilisation, and empowerment through education. However, he cautioned against complacency, noting the persistence of patriarchal norms and resource inequity that continue to oppress marginalised communities.
The intersectional nature of discrimination was further underscored by Mrs. Jayaben, who addressed the double burden faced by Dalit Christian women, marginalised by both caste and gender. She called for targeted leadership programmes and community mobilisation to bring more Dalit women into decision-making roles.
Education reform emerged as a recurring theme. Rati Lal’s session exposed how educational institutions, far from being neutral spaces, often perpetuate caste biases through curriculum, pedagogy, and teacher attitudes. He urged for inclusive curricula, critical pedagogy, and active community participation to make education a tool for liberation rather than exclusion.
Group discussions brought lived experiences into sharper focus, surfacing pressing issues like lack of representation in church leadership, restricted access to theological training, and limited scholarship opportunities. Across the board, participants demanded policy accountability, inclusive institutional practices, and a collective push to hold religious bodies to their professed values of equality and justice.
As the workshop concluded, one message rang clear: the fight against casteism in Christian spaces is not just about reforming institutions — it’s about reclaiming dignity, asserting identity, and building a more equitable Bharat from the ground up.
