Dalit theology is a branch of Christian theology that emerged among the Dalit caste in the Indian subcontinent in the 1980s. It shares a number of themes with Latin American liberation theology, which arose two decades earlier, including a self-identity as a people undergoing Exodus. Dalit theology sees hope in the "Nazareth Manifesto" of , where Jesus speaks of preaching "good news to the poor ... freedom for the prisoners and recovery of sight for the blind" and of releasing "the oppressed."
Development
A major proponent of Dalit theology was Arvind P. Nirmal (1936–1995), a Dalit Christian in the Church of North India. Nirmal criticised Brahminic dominance of Christian theology in India, and believed that the application of liberation theology to India should reflect the struggle of Dalits, Nirmal also criticised the Marxist element within South American liberation theology.
Evelyn Ruth Bhajan, a deacon in the Church of Pakistan, stated that Dalit theology is vital in that it aligns the Church's mission with "strategies based on the social, political and economic implications of liberation in Christ." Bhajan stated that this liberation includes that from persecution, segregation, and economic depression. The parable of the Good Samaritan is also seen as significant, providing a "life-giving message to the marginalized Dalits and a challenging message to the non-Dalits."
M. E. Prabhakar expanded on the Dalitness of Jesus, stating that "the God of the Dalits ... does not create others to do servile work, but does servile work Himself." He also suggested that Jesus experienced human, and especially Dalit, brokenness in his crucifixion.
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Vedanayagam Devasahayam (b. 1949) of the Church of South India followed Nirmal as head of Dalit theology at the Gurukul Lutheran Theological College, and further developed Nirmal's ideas, writing a number of books. Devasahayam later became bishop of the Church of South India's Madras Diocese. However, the incorporation of some Indian religious traditions is supported.