We are used to quoting Western studies on religious life and other aspects of church life. Don’t we have local, culturally situated studies? Why don’t we study pressing local issues rather than simply quote European or American studies.
Fair enough. We interviewed someone who did a well-researched doctoral thesis on the issue of multiculturalism among religious. In fact, it is the most comprehensive study of this kind done among Catholic religious in India. Further, the author is a member of his congregation’s general council, and hence exposed to religious life in different parts of the world. Having been his doctoral guide, I can vouch for the fact that the writer is a competent and thorough researcher, as well as a clear thinker. Thank you, Paulraj, for sharing your insights and suggestions—based on valuable research data—with our readers on a topic of utmost relevance.–Editor
1.How did you get interested in the issue of Multiculturalism?
Culture always fascinated me, and, later, the issue of multiculturalism. Even as a small boy, I very much liked the idea of people from different religions and cultures living together peacefully. My village of birth consisted of people of many religions living in peace and harmony. We all participated in the festivals of others; a shared culture was my experience.
When I became a religious, I suddenly realized that it was not a joyful and peaceful experience for all. What once appeared to me a very joyful experience appeared bitter for many. A bishop told me, pointing to the crucifix, how each day he was being crucified by a certain section of priests belonging to a particular group. A priest friend poured out his heart narrating how his bishop punished him and treated him shabbily because he spoke a different language. In sessions for religious, I met many major superiors facing tough multicultural challenges for which they had no solutions.
I found some strong and efficient leaders (Provincials and Generals) broken and fragile before these multicultural challenges. This made me aware that consecrated life must grapple with this problem. I decided to study this phenomenon more thoroughly. Why and how do consecrated men and women and priests find it hard to live this multicultural reality, while ordinary lay people do not find it so? Sharing in private circles by many priests and religious motivated me to do a serious study. I wished to find solutions and strategies, since many religious leaders were grappling with the challenges of multiculturalism and it was sapping their energy.
2.How do cultural factors affect the Church and society?
Culture is all pervasive. Culture and society are inseparable. The Church is not an isolated entity; we cannot think of a church or a congregation unaffected by the societal events of today.
Multiculturalism—living, working and growing together with persons who differ from us in race, language, tribe, caste, religion or class—is an evident fact and challenge of secular society and of the church. As Martin Luther King used to say, “We either live together as brothers and sisters, or perish together as fools.” The Church is multicultural by nature because it lives and moves within the society. Jesus called his disciples to leave everything and follow him. The disciples “left house, brothers, parents or children for the sake of the kingdom of God” (Lk 18,29). The solidarity of the family was not allowed to stand in the way of this new solidarity which characterized the “kingdom” (Lk 9,59-62). Then how do we explain the efforts of a number of priests and religious in India to form a type of solidarity based on ethnicity, language, rite, caste, diocese, tribe and so on…?
3.The Gospels are to be inserted creatively in each culture, and also challenge the inhuman elements of every culture. Are we doing that in India?
It is very difficult to answer this question, especially concerning India. It is such a vast and varied country with multiple cultures, religions, languages and traditions. I do not need to explain that. But what we must not forget is that the Gospel message is universal and it addresses all cultures, peoples and nations. At the same time the Gospel is culturally conditioned. It must be creatively interpreted and inserted in each culture with care and sensitivity.
All cultures, no doubt, need purification. History teaches us that. The problem in India today with some is that they see their culture as beyond correction and above other cultures. They act as if their culture were pure and blameless. The truth is that there are humanizing and inhuman aspects in every culture. The Gospel challenges us to keep the good and boldly reject the bad.
What are the parameters to identify the human and inhuman elements in them? Who will take the call? How do we begin the process of purification? There is no denying the fact that the Gospels are to be inserted creatively in every culture. The Church in India has not been able to go much beyond adaptation of certain rituals and rubrics in our liturgical practices. Though we are aware that the Indian Church has grown in maturity, greater awareness and realizations of Christian equality, tolerance of other cultural groups, rites and languages and participation of various minority groups, etc., in the actual and concrete situations, radical changes have not been carried out. We have not, by and large, walked the talk.
4.What are the main findings of your doctoral research?
My doctoral research was centered around multiculturalism. More than 750 Religious women and men from four states of Southern India belonging to different congregations took part in this study. They were in the age group of 25-58 years. The study tried to see if there is resistance to multicultural living among the Indian religious, and if yes, the causes, the effects and the ways to handle them, etc. The study generated enormous data, not only on the issue of multiculturalism, but also on other aspects of Consecrated Life: recruitment, formation, mission, community life, happiness in religious life, etc. In this article, however, I shall limit myself to the issue of multiculturalism in religious life: How do religious see (and experience) living with “others”—persons who differ from themselves in mother tongue, place of origin and caste? (Since the setting of the study was South India, the main challenges of multiculturalism regarded mother tongue and caste. If done elsewhere, other factors may be more crucial, such as, race or tribe.)
Here are my main findings:
4.1. There are divisions among Indian religious based on language and caste: Many religious speak about this in private or in some secluded gatherings. Some find it hard to acknowledge its presence. As for numbers, 89.6 per cent of the religious who responded agree that there are divisions based on cultural factors like language and caste among the Indian religious.
4.2. Such divisions stem from the quest for power and money. Eight out of ten respondents say that the divisions based on language and caste have their roots in the quest for money and power. It appears that attachment to money and possessions, to honour, to positions and authority, are seen by the religious as instruments to boost their self-importance, social standing and popularity.
4.3. The Church is deeply divided by caste affiliation: The religious are not the only ones who indulge in such activities. They are part of a larger Catholic Church; and the society in which the Church exists is deeply divided. This is evidently a betrayal of the Christian teaching on God’s fatherhood: “the Church in India cannot fight against casteism unless she herself is redeemed from its odious clutch. This caste mentality is an outright denial of the Fatherhood of God, because casteism renders meaningless the brotherhood of man.”[1] In the survey, 7 out of 10 respondents (70%) agree that the Catholic Church herself is beset with these problems.
4.4. Many religious are reluctant to live in community with “others”: About two-thirds of the respondents (62 percent) say that there is reluctance among them to live with the religious from other cultural groups (differing in language, caste or place). Some religious organize themselves –secretly or otherwise—into groups based on such factors and offer support to those from one’s group.
4.5. Most were unaware of such divisions in religious life before they joined: A large majority (88 per cent) of the respondents said that before they joined religious life they had no idea at all about caste and culture being a major factor in the power games in religious life. And 50% said that they would not have joined religious life if they had known about this earlier. This finding has to make us pause and think. From whom and from where do people pick up such divisive tendencies?
4.6. Positive experience of multicultural living: In apparent contrast to data listed so far, eighty per cent of the respondents have positive experiences and happy memories of living in multicultural communities. Only a very small per cent of them seem to have had bitter experiences.
4.7. Friendships beyond one’s ethnic group: Another positive finding from the survey is that a large number of respondents (89%) say that their circle of friends goes beyond language/caste and other groupings. And about two-thirds (67%) say that when they are in trouble they do not turn to a person from their own cultural group.
4.8. The vast majority want multi-cultural communities: A sign of hope: 9 out of 10 respondents want multicultural communities of religious life in the future, rather than persons drawn from mono-linguistic, tribal, regional or caste groups.
4.9. Open dialogue on cultural differences is needed: Divisive activities are carried out not in the open, but in secret. So, 80% of the respondents agree that one way to reduce and sort out the problems is to talk about them in open forums and facilitate sincere dialogue.
4.10. Divisions based on ethnicity (language, caste, tribe, etc.) must be banned in religious life: Most of the religious (90%) in our survey propose banning culture-related divisive tendencies. Eighty percent want a law banning such divisions in the church in India.
4.11. Priests and religious must give prophetic witness in this area: More than 91 per cent of the respondents say that multicultural living among the priests and religious in India is a great witness to the message of Jesus Christ. We need prophetic religious who will play a prophetic role in showing the way.
These are my main findings on the issue of multiculturalism in religious life in India.
5.You are part of the General Council of the Montfort Brothers. You have been exposed to various cultures. Could you mention some of the positive and negative aspects of our Indian cultures?
My mission has taken me to many countries. I have used these opportunities to interact with lots of people at a closer level. And the culture of each country always attracted me and I observed them closely. At a first look, what is striking about India is: India is a country of many colours and flavours. But living in such a multicultural context has not been and is not an easy experience for us. We Indians know that, where there is diversity, there will always be friction.
According to one old census of India, there are 1652 languages and dialects in the country. On our currency note, the amount (e.g., Ten Rupees) is written in English, Hindi and fifteen regional alphabets.The culture of India has been shaped by its long history, unique geography and diverse demography. India’s languages, religions, dance, music, architecture and customs differ from place to place within the country, but nevertheless possess a commonality. The culture of India is an amalgamation of these diverse sub-cultures spread all over the Indian subcontinent and traditions that are several millennia old. Thus, most states differ from one another in language, culture, cuisine, clothing, literary style, architecture, music and festivities. How do we move from here? Is it a weakness or strength? I see the positives of Indian culture/s: We are people culturally more aware. Indians are subconsciously more aware about other cultures. Indians also know more about various religions. We are more empathetic. This awareness subtly contributes to an understanding about the other’s viewpoint.
We are more tolerant. This has also resulted in a greater tolerance for other cultures. It is not uncommon to see a temple side by side with a mosque or a Church and a pure vegetarian restaurant side by side with a Mughal non-veg one. We are also compassionate. Indians have by default an implicit compassion for other cultures. This is the reason why many Indians are happily living in all types of cultures all over the world. Indians easily merge into other cultures and it is so easy and simple for us. Finally, we are also accommodative. Unlike many other nations, India does not prohibit anyone from occupying any posts. Religion, language, region, caste or tribe, ultimately does not matter. But things are changing today!
What is saddening in Indian culture is our inability to see, study, deepen and value these multicultural realities. These realities have to be acknowledged and respected, even celebrated, as parts of a whole, as that which defines contemporary Indian culture. I wish to share an interesting point here. I am a Tamilian by birth and heritage. When I moved to North India, I suddenly became “Madrasi.” This label never meant anything to me. In fact, it was irritating. On the other hand, when I go to other countries, I am an “Indian.” There was something comforting in that umbrella term and in fact that label made it easier for me to relate and negotiate overseas. I learned a ‘multi-culti’ way to meet people whose culture I completely ignored before. It was really good to meet Tamilians, Malayalees, Kannadigas, Telugus, North Indians and others and know that, though we’re quite different, we’re now made known to one another because we are suddenly categorized as Indians outside India. Today we have to consciously refrain from these narrow labels, the terms imposed on us and this is the shift we Indians find it hard to make while living in India.
6.What suggestions would you make to readers of MAGNET—bishops, major superiors, other religious, priests and educated laity?
I shall limit my suggestions only to the area of multicultural life in the Indian Church and the Consecrated Life circles.
My first suggestion to the readers of MAGNET is to take multiculturalism seriously in contemporary ecclesial discourse and in consecrated life and develop ways to understand and respond to the challenges associated with cultural and religious diversity.
Secondly, in any actual society, people will mix and associate with those of other races/cultures, while also keeping some kind of social or cultural identity (e.g., based on religion, ethnic group, rites, local area, group affiliation, caste and diocese affiliation, subculture…). This is unavoidable. But it is important for the religious leaders to oversee that these affiliations are not politicized and made to become monsters later.
Thirdly, in the Indian Church/es today the practice of allocating authority/power and financial resources according to ethnicity, language or region or caste, have forced people to identify themselves in terms of those ethnicities, and those ethnicities alone, inevitably setting off one group against another. We need to handle this with sensitivity and firmness.
Fourthly, an important point to note for the leaders: More than 70 per cent of the respondents agree that the emergence of casteist and regional political parties in the States of India have contributed to the casteist and divisive tendencies among the priests and religious. The caste-based politics in India is not a new phenomenon. But now, a number of religious are also affected by this politicized atmosphere. We are aware of some of the tragic events that have happened.
Fifthly, the consecrated religious must direct their lives to the apostolic goals of the society. Then they would discover that the class distinction and traditional cultural distinctions are obstacles. This is a call for re-foundation and re-configuration of the congregations. It is a vast topic in itself.
Sixthly, Bishops and Major Superiors need a heightened awareness that caste is both a historical truth of the Indian subcontinent, and a reality of modern-day India. Some of us are still unaware of the extent to which caste remains an ordering principle in our society today. If we want to beat caste, we need to understand it. The problem exists. With all the talk of modernity and progress, discrimination is till rampant. A policy document released by the Catholic Bishops’ Conference of India (CBCI) recently admitted for the first time that Dalit Christians face discrimination and untouchability.
Seventhly, the Church has made it very clear that “every type of discrimination, whether social or cultural, whether based on sex, race, colour, social condition, language or religion, is to be overcome and eradicated as contrary to God’s intent.” (Second Vatican Council, Gaudium et Spes, no.29, II).
Lastly, many educated and ordinary lay people keep telling us that the problems related to castes, rites, regions, dioceses, and languages in the Indian church are not of their making. They have nothing much to do with them. The laity feel that they are the creation of certain members of the hierarchy and clergy and religious of the Church in India. Well, this needs to be studied.
7.How do you see the present situation of religious life, and its likely face in the coming decades?
It is very hard to speak of one face (we need to speak of many faces) of Indian religious life in the coming decades. I wish to cite here Evelyn Woodward. In her work Poets, Prophets, Pragmatists: A New Challenge to Religious Life, she notes that because of the massive impact of pluralism, religious life is a ship afloat on an ocean of time whose tides are now governed by the swell of pluralism. According to her, navigation demands special gifts, which she identifies as the insight and appreciation of the poet, the challenge and goading of the prophet, and the planning and programming of the pragmatist. I feel we need this strategy for Indian religious life too.
I foresee the Indian religious in the coming decades living in a very polarized context. What can happen is: instead of fighting polarization, we may get caught in it. What we see now happening in many units or congregations/dioceses is the whole generations are being split into two or three or four and more factions. A sense of shared culture is being threatened. Emotional and partisan rhetoric overturns the Constitutions, Rule books, their future and their own sense of self. This is a danger.
There is also another face of the Future Indian Religious life. Many minority linguistic/cultural groups in India already feel that they have experienced exclusion or the denigration of their contributions and identities in the past. The majority linguistic/caste/regional groups have held power for too long, they feel. Hence there are some cultural voices seeking the inclusion of their views and contributions of diverse members of society/Institute while maintaining respect for their differences and waiting for their turn to emerge as the dominant culture.
The present breed of Indian religious can learn much from the following incident that touched me deeply.
Recently, I was in Rwanda, an East African country. A Rwandan university professor narrated this incident with a deep sense of pride. It happened after the inter-tribal massacre of 1994, in which nearly a million persons were murdered.
One day, after the massacre was over and things began to be peaceful, a group of men from Congo came to the bordering areas of Rwanda. They went to a school and ordered the students to stand according to their ethnic groups (Hutus and Tutsis). The students, who were just recovering from the brutal genocide, refused. They stood together. “We do not have Hutus or Tutsis here, we are Rwandans,” said one of the students. The attackers again asked them to separate themselves according to ethnicity, but the students stood their ground. The men killed all the children. Today these children are hailed as national heroes and martyrs in Rwanda. They were simply teenagers who dreamt of the things that teenagers dream about. But when they were put to the test, they chose unity over division and sacrifice over selfishness. And if these teenagers could do it, can’t we, religious and priests, do it?
Another face of the coming decades is: Multiculturalism will also make life more interesting. I am convinced that the very issues which face the Indian Religious today are those which the Church will have to deal with in the future. What threatens the vocation of the Indian religious today brings us also into the heart of the Church’s own struggles to live authentically its calling in a multi-religious, multi-cultural and multi-ethnic context of India. As Pope Francis insists, “the only future worth building is one that includes everyone.”
Presently the religious orders have a lesson to learn. As people journeying in faith, the Indian religious need to celebrate the diversity. Sadly, some of us have allowed cultural factors to promote fear and mistrust among us. We have at times emphasized our group identities over our common vocation and mission. As is evident from the findings, 71 per cent of the respondents say that cultural tensions and rivalries among them sap most of their energy and evangelical vitality, and hence very little time is left for any creative work. The religious have only to believe that their differences could enrich their visions and their joint struggles against common enemies—injustice, divisions, exploitation and cruelty.
If we nurture and celebrate our differences, such diversity can be a great springboard for creativity and fresh energy. Our shared faith and call to mission call us to establish communities which create, guarantee, and encourage spaces within which different communities, groups and identities are able to grow at their own pace. At the same time, it means creating a public space in which these communities and groups are able to interact, enrich and thus work for human promotion.
I would like to end by proposing some strategies for the direction of our energies. The National CRI can help the Congregations and Dioceses to develop strategies for managing cultural differences. The individual congregations and dioceses could develop and put in place relevant social support systems for the priests and religious. Efforts must be made to setting up multicultural communities at all levels in the Church/ congregations and this will go a long way in creating healthy situation for the entire Church.
When the commitment of the religious is more oriented towards the poorest and the neediest (“the peripheries,” as Pope Francis is constantly telling us), then sectarian identities lose their pull, and our energies are focused on a Gospel-inspired and inspiring way of life and mission. For this, we need credible prophets and witnesses who show us the way, especially among our leaders.
Our societies—in India and elsewhere—are multicultural. Whether we see it as a problem or a gift, is a choice and matter of our core values. Celebrating diversity and counteracting divisive forces effectively is a stark challenge facing Indian religious today. Constructing such communities and such a society is, of course, a tall order. But the alternative—division, fragmentation, mutual bigotry and public scandal—is far worse.
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