Developing Indigenous Leaders by De Neui Paul H.;

Author:De Neui, Paul H.;
Language: eng
Format: epub
Publisher: William Carey Publishing

6

Leadership Development among Neo-Buddhist Disciples

J. N. MANOKARAN

Within the social framework of Hindu India, one large group remains oppressed at the bottom and outside the system of caste. This group is known as the Dalit, literally meaning “broken people.” Confined to society’s most dehumanizing roles, they are trapped, unable to change profession, deprived of both horizontal and vertical social mobility. Human Rights Watch reports, “Some 160 million people in India live a precarious existence, shunned by much of society because of their rank as ‘untouchables’ ” (Narula 1999).

On October 14, 1956, a charismatic lawyer by the name of B. R. Ambedkar led a group of several thousand Dalit, and other dissatisfied low-caste Hindus, in a symbolic mass conversion out of Hinduism to embrace Buddhism. Buddhism was born in India but over the centuries lost its place of dominance to Hinduism. By the nineteenth century Buddhism had almost completely disappeared from its country of origin. Ambedkar started what is generally termed the “neo-Buddhist movement” in India. This mass conversion was primarily a social and political decision rather than a spiritual one. Though it was a highly visible and defiant act against the caste hegemony, it ultimately did not alter the life of neo-Buddhists dramatically. The new religious status provided a socially approved identity for the former Dalits involved, yet political power remained elusive, economic opportunities beyond their grasp, and the deepest concerns of their spiritual quest ignored.

A truly empowering movement among Dalit-background neo-Buddhists addresses more than political and even economic issues. While many Dalits followed Ambedkar and consecutive movements into Buddhism in order to throw off the chains of Hinduism, there were a few who made the decision to become Christians. Today the challenge is to develop leadership from within this Christward movement among neo-Buddhist disciples. The reader will note that the terms neo-Buddhist and Dalit are used interchangeably in this chapter. It is the author’s opinion that since the majority of neo-Buddhists in India come from a Dalit background, the principles discussed here apply to both.

GROWTH OF CHRISTIANS AMONG NEO-BUDDHISTS

It is not uncommon for various members of large extended Dalit families to follow different religions. Some may have become neo-Buddhists, others may continue their attempts toward Hinduism, and still others may become Christian. The social pressure found among the higher castes ensures that within the families of the top levels of society, this phenomenon will almost never be found. But for Dalit, religious diversity is another attempt at survival.

According to Hindu belief, continual encounters with day-to-day difficulties and struggles are interpreted as acts of invisible spiritual, usually evil, forces. Buddhism in India does not address the existence of these formidable forces, nor does it equip its followers to deal with them. In cases where this has become problematic, neo-Buddhists turn to their Christian relatives for help. Dalit are seeking power to cope and respond when it is found. When times of spiritual crisis come, family members who have experienced Christ’s power share how Jesus the Messiah has triumphed over Satan and the demonic angels.

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.