By Chandra Mallampalli
This ebook tells the tale of the way Catholic and Protestant Indians have tried to find themselves in the evolving Indian state. paradoxically, British rule in India didn't privilege Christians, yet driven them to the margins of a predominantly Hindu society. Drawing upon wide-ranging resources, the booklet first explains how the Indian judiciary's 'official wisdom' remoted Christians from Indian notions of family members, caste and state. It then describes how assorted forms and periods of Christians followed, resisted and reshaped either imperial and nationalist perceptions in their identification. inside a weather of emerging communal stress in India, this learn unearths speedy relevance.
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Extra resources for Christians and Public Life in Colonial South India, 1863-1937: Contending with Marginality
Both princely and British rulers concluded that social reforms and religious conversion were not closely enough related to warrant the same official backing. Furthermore, Thumbu Chetty’s arguments did not describe the actual extent of the disabilities faced by converts. 54 The following section describes how the Madras Government tackled such questions in connection to the rights of converts in Travancore. Travancore Like Mysore, Travancore was reputed to be among the most enlightened of the Princely states.
N. Krishna Murti) related to his rejection of the dichotomy between “British” and “Princely” India, and to his sense that the “movement of history” ought actually 28 RIGHTS OF CONVERTS to protect, not penalize, a person’s decision to change his or her religion. Although his views did not prevail within Mysore, they illustrate how arguments based on readings of history or of the social climate had been used either to support or to reject the introduction of protective legislation for converts. Furthermore, Thumbu Chetty’s views offer a rare Indian Christian perspective from someone who stood among the highest ranks of the Indian judiciary.
72 The District Judge of Kasaragod attributed the paucity of cases to the development of more “peaceful methods of spreading the gospel” and the increased effectiveness of missionaries in raising the living standards of converts. 73 At the same time, the District Judge’s report emphasized the entrenched character of Hindu institutions in Malabar. 74 Under the “Aryanized” system of inheritance in Malabar, converts were rendered “civilly dead” and unfit to claim the same rights as the other members of a tarwad (the Nayar joint family).
Christians and Public Life in Colonial South India, 1863-1937: Contending with Marginality by Chandra Mallampalli