2004
DOI: 10.4324/9780203390870
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Christians and Public Life in Colonial South India, 1863-1937

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Cited by 95 publications
(5 citation statements)
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“…The suffering Christ becomes a recurrent motif in the novel: the imagery of the cross, crown of thorns, betrayal, arrest, and Passion are woven into the novel’s representations of Dalit suffering and experience; what P. Raj Kumar calls dalithos (Rajkumar, 2010), in the colonial period as well as after independence. Dalit converts to Christianity faced the wrath of the “upper castes” in spite of the missionaries’ “protection”, and in fact the colonial administration was in many ways indifferent and even hostile to converts, and especially Dalit converts (Mallampalli, 2004). In Untouchable Spring , Kalyan Rao represents the attacks on Dalit Christians that were frequent in various parts of Ongole, while emphasizing that “upper-caste” Christians were exempt from such attacks: the reddys, kammas , and brahmins whose conversion in many cases, the novel also suggests, was a matter of convenience to protect their interests by gaining access to the administration through the missionaries.…”
Section: Dalit Theology In the Novelmentioning
confidence: 99%
“…The suffering Christ becomes a recurrent motif in the novel: the imagery of the cross, crown of thorns, betrayal, arrest, and Passion are woven into the novel’s representations of Dalit suffering and experience; what P. Raj Kumar calls dalithos (Rajkumar, 2010), in the colonial period as well as after independence. Dalit converts to Christianity faced the wrath of the “upper castes” in spite of the missionaries’ “protection”, and in fact the colonial administration was in many ways indifferent and even hostile to converts, and especially Dalit converts (Mallampalli, 2004). In Untouchable Spring , Kalyan Rao represents the attacks on Dalit Christians that were frequent in various parts of Ongole, while emphasizing that “upper-caste” Christians were exempt from such attacks: the reddys, kammas , and brahmins whose conversion in many cases, the novel also suggests, was a matter of convenience to protect their interests by gaining access to the administration through the missionaries.…”
Section: Dalit Theology In the Novelmentioning
confidence: 99%
“…A rich scholarship now exists on the expression and contestation of religious community identities through personal law among Hindus (Denault 2009;Kasturi 2009;Newbigin 2013;Shodhan 2001;Sturman 2012;Subramanian 2010;2014, pp. 137-98), Muslims (De 2009;Jones 2012;Purohit 2012;Shodhan 2001;Stephens 2013Stephens , 2014a, Christians (Chatterjee 2010b(Chatterjee , 2011Mallampalli 2004Mallampalli , 2011, and Parsis (Sharafi 2007a(Sharafi , 2014. The history of the civil marriage option (through the Special Marriage Act) sits outside of personal law, but defines itself through community nonetheless (Chatterjee 2010a, Mody 2002.…”
Section: Current Themes In Indian Legal Historymentioning
confidence: 99%
“…87 But neither was this declaration of universal intent completely hollowed by state imperatives to retain ascriptive status in law in general 88 or, in particular, its need to protect the Hindu social order. 89 While there were indeed powerful Indian voices seeking the ear and arm of the colonial regime to sustain, or (as Washbrook has suggested) create 'traditional' social orders, there remained the search for the universal, which, however muted, added a dynamic to the system. The historical role of the Indian Christians was not just to expose the hollowness of the unsubstantiated universal, but also to incite a quest for making it more substantive.…”
Section: Law Commissions and The Debate Over The 'Lex Loci'mentioning
confidence: 99%