Pentecostal Movement Its Impact Among the Dalits and Tribal in India Essay

I. IntroductionThe prime charge of this radical is to explore the juvenile pentecostal or magnetised course and its impacts among the Dalits and the tribal in India. In this paper the supporter will similarly try to earn disclose a brief etymons and historical growth of pentecostalism, in order to reckon the try and its impact on the Dalits and the tribal in India.1. Etymology of the marches pentecostalThe term pentecostal is derived from the Greek word pentekost which liter eachy means fifty. It is the Greek promise for the Jewish festival k at wiz tiwork force as the Feast of Weeks in the Old testament, which celebrates the ordinal day after Pass over observances. The New Testament used the term to refer to the formal Jewish feast. scarce, since the gift of the saintly biographytime descended upon the disciples on the day of Pentecost (Acts 2), rescuerians reinterpreted the meaning of it in terms of this event. One of the features of the pentecostals is th e doctrine of baptism in the sacred nub with the shew of public speech in tongues.2. Who atomic number 18 the Dalits?Dalit is a denomination for a group of volume tradition al unneuroticy regarded as untouchable. Dalits ar a compound creation, consisting of numerous neighborly groups from exclusively over India they emit a variety of languages and somatogenetic exertion a multitude of religions. in that respect atomic number 18 numerous contrasting names proposed for define this group of wad, including Panchamas (fifth varna), and Asprushya (untouchables). Dalits atomic number 18 extinct ranks go outside the traditionalistic four-fold clique clay consisting of the hereditary Brahmin, Kshatriya, Vaishya, and Shudra classes they argon considered contaminated and polluted and argon at that placefore physic tout ensembley and genially excluded and isolated from the rest of society.3. Who atomic number 18 the tribal?All over India tribal argon generally kn knowledge by the word Adivasi, Pazhanguli, etcetera, literally meaning endemical pack or original inhabitants of India. It is believed that the prehistoric India was inhabited starting signal by the Negritos, later(prenominal) added to by the Australoids and then by the Dravidians andthe Mongoloids. The first of the supra four, viz., the Negritos, entered India as first as the 4th millennium B.C. 1. The Negritos, still come with in Tamil Nadu, Kerala and Andaman and Nicobar, 2. Australoids represented by the linguistically Austro-Asiatic Kolarian oration, viz. Mundas and Kharais and Santals, and the Indo Aryan speaking non-Aryan Bhil family, 3. Mongoloids of the Sino Tibetan language family of the whole of north-eastern India, and 4. The Dravidians atomic number 18 the Dravidi speaking race represented now in the entire southern India population and in Madhya Pradesh by the voluminous states of Gonds and Khonds, the Kuis in Orissa and the Oraon and Maler in Bihar. Al in timately the entire tribal population of India is non-Aryan by race and religion.4. store of pentecostalismThe advanced(a) pentecostalism fecal matter was started by a magnetised revitalization as azoic as 1901 in Topeka, Kansa. However, April 1906 is generally assign as the tooth root date for the sophisticated pentecostal Movement. On that date at the Azusa street in Los Angeles, on that point occurred an extravasation of speaking in tongues. Charles Fox Parham and William J. Seymour, a white and a black respectively were monumental figures in pentecostalism around whom the Azusa road revival evolved. Parham and Seymour developed the doctrine that speaking in tongues was the evidence of the baptism in the inwardness. around of the scholars credited Charles Fox Parham as the get out of the pentecostal Movement, the founder of the Bethel al-Quran College at Topeka in Kansas City. He encourage his students to discover the biblical teachings on baptism of the Bless ed liven and the exercise of the un rotterny gifts. On January 1, 1901, Miss. Agnes Ozman requested Pastor Parham to lay transfer on her and pray for her and after the correspondingableness she spoke in a Chinese language.The pentecostal fire familiarityd by Agnes Ozman and another(prenominal)(a) students at Charles Parhamns Bethel Bible College at Topeka, Kansa was unless the beginning of a ballwide endeavour that outflank like wild fire. Although there were just about coetaneous revivals of a similar nature taking place in other countries, most of the world-wide pervade of pentecostalism can be traced like a shot or indirectly to Asuza Street. After the Azusa Street revival on April 1906, Azusa Street short became the Mecca for thousands of visitors around the world. The sight who visited this place went abide to their homelands spread this newexperience and spread the pentecostalism to other parts of the world and organize pentecostal performes. From the A zusa Street revival in Los Angeles, pentecostalism spread rapidly around the world and began its advance toward becoming a study force in Christendom.5. pentecostalism Movement in IndiaWe encounter observed the modern font pentecostal political campaign in the twentieth deoxycytidine monophosphate that sparked out of the revivals that took place at Azusa Street, Los Angeles, which spread rapidly to the ends of the earth. Most of the scholars traced back the origin of pentecostalism to the Azusa Street revival in 1906. However, it is non yet firmly established as to when the pentecostalism started in India because prior to the coming of pentecostal missionaries in the twentieth ascorbic acid there were pentecostal like events in the annals of Christianity in India. According to needlefishy McGee, the eminent historiographer of Assemblies of immortal, pentecostalism had already established itself in India abundant in the first place word of Azusa reached the subcontinent. H e validate by showing the documentary evidence that Pentecost, with all the associated phenomena, came to Tirunelveli and Travancore ( reciprocal ohm India) unyielding before the Azusa revival. The decent revival was witnessed in the minute of arc fractional of the 19th century in the next courses first in 1860, second in 1873 and ternary in 1895. pot experient the outpouring of the devoted nerve and speaking in tongues in all these revivals though the recipients did non know that they were experiencing Pentecostal power as taught in the pa berth of Acts.Another incident was witnessed in 1906 at Pandita Ramabais Mukti Mission in Maharashtra, in which young women baptized by the tincture had escortn visions, fallen into trances and spoken in tongues, began before the Azusa Street revival, there is no peculiarity that this was precipitated by events in Los Angeles. According to heterogeneous authorities as stated by Roger E. Hedlund, Pentecostalism in India has its ro ots in Maharashtra at the Ramabai Mukti Mission. The Mukti Mission revival was understood by Ramabai herself to be the means by which the Holy philia was creating an breakaway Indian Christianity. However this does not mean that the Azusa revival had no impact on Indian Pentecostalism. The western sandwich missionaries who are the products of the Azusa revival came to India and spread the Pentecostal inwardness to certain parts of India and gave stemma to the classicalPentecostalism in India. The first Pentecostal missional who came to India in 1907 at Calcutta was A.G Gar who represents Azusa Street. There were excessively other missionaries likes doubting Thomas Barrett, George Berg, Robert F. name and Mrs. Mary Chapman who was the first Assemblies missional to India who came to Madras (Chennai) in 1915.6. invoice of Dalits in the Pentecostal performIn India Christianity has been in universe of discourse two thousand years in the south-western and sec-eastern corner of India. However, Pentecostalism in India began altogether at the dawn of the 20th century. George Berg, an American Pentecostal missionary of German descent, was the first to introduced modern Pentecostal ride in Kerala in 1909. George Berg brought number of other Pentecostal missionaries in Kerala he brought Robert Cook in the year 1914, Mary Chapman in 1916, buns Burgess in 1926, and Miss Mildred C. Ginn in 1930. Among all these missionaries, Robert Cook was known as the missional to Dalits because his main concentration was among the Dalits. From the existently inception of the Pentecostal church in the cardinal Kerala both the communities of Syrian and Dalits were attracted and they co-existed in concert in the church. At the beginning the Syrian Christians has no problem in identifying with the Dalit Pentecostals because they are excessively from the truly low socio-economic background.Dalits on the other hand wanted to scheme from club favoritism, and continues se arch for liberation from all aspects of bread and butter, joined the Pentecostal campaign which appeared to them non-structured, non-liturgical steamy Christian nominal head in the beginning. However, from the third decade of the century denominationalism came out among the Pentecostals and the peaceful co-existence began to commute. The number of the Syrian Christians started to denied the rights and privileges of the Dalits in particular in church administration and leadership. They were also discriminated by the uppercaste Christian within the churches because of their efficient and affectionate status. Thus Dalits felt lost in the Church. This development has cause caste division between the Syrians and the Dalits Christians within the Pentecostal churches. As a conduce there was a split between the Syrian and the Dalits in 1930 under the leadership of Robert F. Cook and K.E. Abraham respectively.7. Reasons for Dalits Embracing PentecostalismOn the basis of being label led Untouchables or Outcasts, Dalits lead suffered constitutional forms of disadvantage and oppression for centuries. They were in regular search for their liberation from all aspects of life and their identity. It was in the 20th century the modern Pentecostal movement with its message of union, equality, fellowship, hauteur for all races and castes and other many(prenominal) related to subjects reached India. The Dalits found the movement appealing to their aspirations in life and began replying to the movement. One of the reasons for Dalits embracing the Pentecostal movement is that they saw several factors familiar to their pre-Christian acculturation and lifestyle, which facilitated their entry into the movement. They were able to see just about continuity with m all of their pre-Christian culture and practices. This aspect of continuity and discontinuity is not nevertheless among the Dalits merely even among the tribal of northeastern linked States India. Anoth er main reason is the discrimination to the Dalits by the mainline churches basing on their caste origin. Though they became part of the church, they did not conduct equal status in the mainline Churches. This discrimination encouraged a breach ghostly atmosphere where they can have better opportunities. There are legion(predicate) other reasons for Dalit inclination to the new faith, the above allow forn are just several(prenominal) of the basic reasons for better understanding of the topic.8. tribal and the Pentecostal MovementIt was only in the later part of 18th century labor uni superstarastern region came under the regularize of the gospel which has brought a tremendous shift in the region. One of the great(p)est trans institutions is stop the barbaric practice of head run particularly among the Mizos and the Nagas. When Christianity came in the region Khasis tribe was the first to embraced Christianity among the tribal. According to Dr. J. Edwin Orr, the first re vival experienced took place in the Khasi Hills in the 1903. From Khasi Hills the wave of revival spread to other regions in the pairing East. In the year 1905 the church Mawphlang in Khasi Hills of central Assam, people experienced an unusual fervour manifested by intense prayer, weeping, praise, confession of sin, prophecies, dancing etc. Similar things was happened at Pariong, Nowgong, due north Lakhimpur, Golaghat, Sibsagor, NagaHills and several other places. The tribal people of northeasterly East India has felt the impact of Pentecostal or magnetic movement during the 20th century. This movement has both positive and disconfirming impacts. In Meghalaya the Pentecostal movement has brought change and new congregational life. This movement give the church a missionary zeal, a new vision for missionary outreach resulting in new churches and outreach into six other states as well as outside India. leaders development and outreach continued to extend among the Garos and into H aryana, Punjab and Mumbai.However, this movement also brought division which led to the formation of new denominations. In Mizoram the Pentecostal movement has greatly impacted on the development of leadership and the formation of mission societies among the Baptist and the Presbyterian churches, which also led to the matter of a large number of indigenous Christian movements. instantly Mizoram is the main centre for the rise of independent Pentecostal charismatic groups in North East India. In the late mid-fifties out of much suffering and inauspicious political circumstances till the wee 1980s, there was a revival which business deal across Nagaland thousands of people turn to Christ as overlord and Saviour. The zeal for the Lord and missions grew among the people which remain through this day. today over whelming majority of Nagas are Christians consisting of all denominations. The main independent model, growing out of the revival movement is the Nagaland Christian revival meeting Church founded in 1962. In Manipur United Pentecostal Church was introduced in 1953 as the result of Pentecostal movement. Assam and Arunachal Pradesh are late growing. As result of revival movement in Nagaland, Manipur and Mizoram, major Pentecostal denominations allow in the Assemblies of deity and the United Pentecostal Church are said to be increasing, away from the indigenous Christian groups. Today in North-eastern part of India we have several Pentecostal or charismatic Churches who are characterized by speaking in tongues, prophesying, healing, and other uncanny gifts.9. The Impact of Modern Pentecostal/charismatic MovementThe Pentecostal message of oneness and equality has attracted many followers especially people from the marginalised group. The Dalits and the tribal in their long search for justice, equality, emancipation and status in the society found the Pentecostal movement appealing to them and they responded to it.This Pentecostal or charismatic movem ent has do a great impact and spread across dissimilar denominations in India.9.1. Social Impact The Pentecostal movement has brought a great shift in the lives of the individuals and families in the communities not only uncannyly but socio-economically as well. The Pentecostal teaching of oneness in the be of Christ made the untouchables rick the children of the region of deity. To some extend this teaching has eased caste discrimination. Social evils like alcoholism, slavery, casteism were not tolerated in the church. Pentecostal movement has rouse the self among the Dalits and the tribal which shook the very foundations of the caste- base social structure especially in Kerala. They began to gain self-respect, identity and dignity. This movement also has largely diverge some of the largest Pentecostal churches in Bangalore, Chennai, Kolkata and Mumbai to actively engaged in various social programs for the benefits of the poor and the Marginalized. In Madhya Pradesh the I ndigenous Pentecostal-magnetic mission agencies like pity Youth Mission, India Evangelical Team, Native Missionary Movement, along with others are engaged in a number of translation, literacy, medical, evangelistic and residential district development projects as part of their ministry of social and spiritual service in this state.9.2. ecclesiastical Freedom Pentecostal movement is inclination by strong congregational ecclesiology. This movement gained a principle of ecclesiastical freedom, which maximizes the role of the local congregational. A movement of the Spirit not controlled by ecclesiastical structures or hierarchy. Pentecostalism promotes corporate and individual discipline and spiritual autonomy among the Dalits and the tribal. As a result of this movement every members of the Dalits Pentecostal churches are allow to skilfuly participate in all activities of the church like prayer, reflections, interpret and decision devising. Their participations are not based on p hysical qualifications but on the basis of their experience of the Holy Spirit in their lives. Dalits worship is the expression of real democracy and equality. There is no social discrimination among the worshippers they all come together as one family in Christ. In Dalit Pentecostalism salvationis essentially the same for men and women.9.3. spirituality The outpouring of the Holy Spirit, diversely called revival, renewal, Pentecostal and charismatic movement, always produced a sense of sin and ones unworthiness especially before immortal, a fresh realisation of sin forgiven, a fresh outburst of love for divinity and valet de chambreity, afresh burden to share paragon and his gospel to others, a new come out of divine power manifested in prayers, praise, spiritual power encounters and healing. Pentecostal movement sustain the Dalits and the tribal to personally encounter with the Spirit of God and experienced its transformational power in their lives.9.4. Emergence of Dalit Theology According to V.V. Thomas, Pentecostalism has provided the Dalits with an experience of God in their everyday life. They experienced God through healing, financial blessings etc. They do not have any carefully written dogmas and devotion but they narrate their experiences of God which give them a lot of satisfaction. In Dalit Pentecostal church they testify, pray spontaneously, and preach without written manuscripts but with a lot of theology in it which relates their everyday lives of the people, fences, agonies, and burdens. It is said that some of the better preachers in the Pentecostal Movement in Kerala have come from the Dalit background. The Dalits Pentecostal theorise their theology through narrative form. The Dalits like a narrative expression of their theology and witness.9.5. Mission One of the greatest impacts of early Pentecostal revivals in India, as in most parts of the globe, was its missionary passion. The Pentecostal spirit took its people beyond their boundaries. The missionary waves from various revivals like Mukti, Kerala, and, others impelled the people to be witnesses of the Pentecostal message in many parts of India. Pentecostal has influence the Dalits in the area of mission, one of the boss reasons for Pentecostal growth is its strong tenseness on mission and evangelism. Even in tribal region in northeasterly the charismatic movement has resulted in peculiar church growth in many places. Part of the Pentecostal intricacy in Kerala is due to outreach ministries to tribal and other divest population. Pentecostals have established many churches among hammock tribes and estate labourers in remote areas where they have found abundant response. In South Indian Pentecostals became involved in educational and community development programmes along with the expansion of evangelistic and church-planting activities. The missionaries from south India play a vital role in making Pentecostalism a movement in Rajasthan which becam e a predominantly tribal religion in the state as more tribal people became involved in the movement.10. paygradePentecostalism has been described as one of the double-quick growing global religion of the 20th century. Indian Pentecostals understand the manifestations of the Holy Spirit as a transforming and an empowering experience. Being make full with the Holy Spirit enables people to do extraordinary things otherwise impossible. Pentecostals believe that keep in the life of the Spirit can lead to deliverances from all types of oppressions even physical healing. The Holy Spirit is seen as include all of lifes experiences and afflictions. through and through Pentecostalism Dalits expressed their op do to the caste strategy in Hinduism as well as to the caste based hierarchy of the Church. This is one reason I find that people of different faith traditions to join in the Pentecostal movement on a basis of millennial equality because they just wanted to become people with full dignity before God. Pentecostal thusly became a sanctuary for people who were want better social status. Dalits and tribal has a long history on struggle for freedom from various domains. They go through discrimination, inequality, injustice and oppression from the high caste and also from within the church. It was in this mount the modern Pentecostal movement message of oneness, equality, dignity regardless of castes and races reached India. The Dalits whose situations are worse than the tribal found this movement appealing to their aspiration in life began to respond to the movement.By 20th century the Dalit actively take part in the Pentecostal movement which has its great impact upon them. This movement has arose the self-awareness within the community and they became conscious of their social identity and they responded to the movement. The Dalit-led congregations tend to emphasize emotionalism, spontaneity, and thepriesthood of all believers, and to conceive salvation in bodied terms and as the overcoming of worldly oppression. The Dalits and tribal are the weaker ones in the society and in many ways they have been oppress and discriminated by the high caste people and their history of struggle still continue. However, the tribal have better status and position than Dalits in the society. Dalits embraced Pentecostal movement loosely with the hope of physical aspect of liberation, whereas, the tribal mostly on the aspect of spiritual liberation. Though Pentecostal movement has made a great persona towards the Dalits and tribal Pentecostal, there are also some areas where this movement has its negative impacts upon the Dalits and tribal. Especially in tribal region in the North east the coming of the Pentecostal movement has divided the church into denominations which has become one of the biggest hindrances to the non-Christians to accept Christ.In the present times many of the charismatic churches has lots of nominalism. There are instances wher e their charismatic activity has become a hindrance to others because there are some people who pretend to speak tongues and prophesies which is not from the Spirit but from their own heart. These things are creating confusions and doubts in the working of the Holy Spirit. There are also some people who carry two different personalities in them, inside the church they are different person and outside the church another different person. When we reflect to the beginning of the Pentecostal movement, the early believers received the gifts of the Holy Spirit and they were moved by the Spirit. alone today speaking of tongue, using of symbols like Hallelujah or Praise the Lord are becoming a mere traditional in the charismatic churches. These are some of the negative impacts rising in the charismatic churches which are dangerous for our churches. Pentecostal churches of necessity to be biblically grounded and go back to the in front emphasis on purity of life and transparency in ones re lationship with God and with one another. The central focus should be on God and not in any other else.II. ConclusionRevival in the Christian community has paved way for the emergence of Pentecostal movement in India. This movement has a great impact to the Dalits and the Tribal. However, as to my observation very few sustenanceor research work has been make on the Pentecostal movement in India. In fact among the tribal we but have any research whole kit and boodle on Pentecostalism especially in North East India. Therefore, with the limited source the bestower has tried to bring to our understanding of modern Pentecostal movement and its impact among the Dalits and the Tribal of India in this paper. To sum up the paper Pentecostal movement aims to achieve human dignity, respect, equality, and for more freedom both in social and spiritual aspects. In enmity of the progress and the changes resulted by the Pentecostal movement, the Dalits and the tribal struggle and quest for fur ther freedom still continue in India. 1 . The terms Pentecostal and magnetic are used interchangeably with the same meaning. 2 . J.C. Rylaarsdam, Pentecost in The Interpreters dictionary of the Bible An Illustrated Encyclopedia. Edited by. George Arthur Buttrick, et.al. (New York, Nashville Abingdon Press, 1962), 727. 3 . https//en.wikipedia.org/wiki/Dalit, accessed on 01/07/2013. 4 . http//www.ncdhr.org.in/ncdhr/general-info-misc-pages/wadwiu, accessed on 22/07/2013. 5 . Ebe Sunder Raj, Conversion- A interior(a) Debate (Horizon Printers and Publishers Delhi, 2004), 127. 6 . Ebe Sunder Raj, Conversion- A National Debate, 75. 7 . V.V. Thomas, Pentecostalism in the bet on Modern time Potentials/Possibilities, Problems and Challenges. Paper introduction as part of the requirement for procession to full Professorship (Pune Union biblical Seminary, 2013), Unpublished Material, 3. 8 . http//www.yoyomaster.com/ministry.file/Pentecostalism.pdf, accessed on 23/07/2013. 9 . Chery l Bridges Johns, Pentecostal arrangement A Pedagogy Among the Oppressed (Sheffield Sheffeild faculty member Press, 1998), 37. 10 . Nancy A. Hardesty, Faith Cure prognosticate Healing in the holiness and Pentecostal Movement (Peabody, Massachusetts Hendrickson Publishers, Inc., 2003), 103. 11 . A.C. George, Trailblazers for God A narration of the Assemblies of God of India (Bangalore SABC Publications, 2004), 29. 12 .The Pentecostal and Charismatic Movement, by. Robert J. Koester, in http//www.wlsessays.net/files/KoesterPentecostal.pdf. Accessed on 23/07/2013. 13 . V.V. Thomas, Dalit Pentecostalism spiritualty of the appoint Poor (Bangalore Asiatic traffic Corporation, 2008), 56. 14 . Roger E. Hedlund, eds. Missiology for the 21st speed of light South Asiatic Perspectives (Delhi ISPCK/MIIS, 2004), 138. 15 . Roger E. Hedlund eds. Missiology for the 21st Century South Asian Perspectives, 208. 16 . A.C. George, Trailblazers for God A storey of the Assemblies of God of I ndia, 29. 17 . A.C. George, Trailblazers for God A History of the Assemblies of God of India, 30. 18 . A.C. George, Trailblazers for God A History of the Assemblies of God of India, 34. 19 . Allan Anderson, eds. Asian and Pentecostal The Charismatic eccentric of Christianity in Asia (Philippines Regnun Books International, 2005), 215. 20 . V.V. Thomas, Pentecostalism in the Post Modern Era Potentials/Possibilities, Problems and Challenges, 4. 21 . A.C. George, Trailblazers for God A History of the Assemblies of God of India, 25. 22 . V.V. Thomas, Dalit Pentecostalism spiritualty of the appoint, 5. 23 . T. S. Samuel Kutty, The congeal and contribution of Dalits in Selected Pentecostal Churches in important Kerala from 1922-1972 (Delhi ISPCK, 2000), 1. 24 . T. S. Samuel Kutty, The Place and contribution of Dalits in Selected Pentecostal Churches in Central Kerala from 1922-1972, 1-2. 25 . T. S. Samuel Kutty, The Place and contribution of Dalits in Selected Pentecostal Ch urches in Central Kerala from 1922-1972, 2. 26 . T. S. 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