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By Keith Hebden

A moment new release of rising Dalit theology texts is re-shaping the best way we expect of Indian theology and liberation theology. This booklet is an important a part of that dialog. Taking post-colonial feedback to its logical finish of feedback of statism, Keith Hebden appears to be like on the manner the emergence of India as a country country shapes political and spiritual principles. he's taking a severe examine those Gods of the fashionable age and asks how Christians from marginalised groups may well face up to the temptation to be co-opted into the statist ideologies and pageant for strength. He does this via drawing on historic tendencies, Christian anarchist voices, and the non secular reports of indigenous Indians. Hebden's skill to assemble such various and difficult views opens up radical new considering in Dalit theology, inviting the Indian Church to withstand the Hindu fundamentalists labelling of the Church as international through embracing and celebrating the anarchic foreignness of a Dalit Christian destiny

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Extra resources for Dalit Theology and Christian Anarchism

Example text

Because Liberation theology does not begin with nonviolent resistance, even when liberation theologians arrive at a nonviolent solution, it can only be provisional to the foundational doctrine of the ‘preferential option for the poor’. Contemporaries Karl Marx and revolutionary anarchist Michael Bakunin began in dialogue but soon fell out over the role of the state. In our opinion, once [the revolution] has seized the state it must immediately destroy it as the eternal prison of the masses. According to Marx’s theory, however, the people not only must not destroy it, they must fortify it and strengthen it and in this form place it at the complete disposal of their benefactors …33 In the above sentiment Bakunin illustrates an essential difference between Marxism and anarchism and between Liberation theology and Christian anarchism.

Readings of context only liberate if the hermeneutic of resistance is applied. ’ Yet the Exodus motif he chooses27 depicts a violent active God redeeming a people who are not only passive in their liberation but often an impediment to ‘self-fulfilment’ in the desert experience that follows it. The Exodus motif is unsustainable because it fails to deal with the mechanics of oppression: paternalism, violence and theocratic lawmaking. 28 What Gutiérrez does not deal with is the fundamental problem with a text that has survived in the hands of oppressors, whatever the narrative that has survived processes of redaction must have been tamed first and what could not be tamed: rejected.

This book is a vital part of that conversation. Taking post-colonial criticism to its logical end of criticism of statism, Keith Hebden looks at the way the emergence of India as a nation state shapes political and religious ideas. He takes a critical look at these Gods of the modern age and asks how Christians from marginalised communities might resist the temptation to be co-opted into the statist ideologies and competition for power. He does this by drawing on historical trends, Christian anarchist voices, and the religious experiences of indigenous Indians.

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