INTRODUCTION
The deliverance
of Hebrews from Egypt by their God at the beginning of Israelites history is
one of the unique theme of Old Testament. The Lord carried out a fundamental,
constructive act of liberation on behalf of the oppressed people. This is seen
in the Exodus book, and it can be interpreted to the present situation of
India. It calls for plan in economic, social, political and spiritual
liberation. And with this perspective we should abolish caste system and
liberate Dalits. This leads to form a fully liberated new society promised by
God.
The oppression of Israelites
The Hebrews have
gone to Egypt from Palestine for relief from famine (Gen 12:10; 42,1-47,31) or
in search of work. Although they find favor in the beginning, the dynasty of
Egypt begins to oppress them later. Thus the life saving land becomes the land
of salvery, repression, alienated work, humiliations, in which the rulers of
Egypt set a policy of genocide within the political and social context follows.
They were slaves and do not have freedom, but death of the hands of Pharaoh,
they groan under their bondage and cry out of liberation. The word of the
oppressed is the ‘cry’. This Biblical information shows about the path of
liberation, imploring and raising their voices, shouting their protests and
denunciations.[1]
The liberator
The Lord himself
expresses the plight of the oppressed with his words: I have seen the
affliction of my people who are in Egypt and have heard their cry because of
their taskmasters; I know their sufferings. The cry of the people of Israel has
come to me and I have seen the oppression. There are two accounts in Exodus 3
and 6 the Lord is represented as one who knows the oppression of the people of
Israel and reveals the plan of immediate salvation: I have come down to deliver
them. I will bring you out from under the burdens; I will bring you into the
land which I swore to give to Abraham, to Isaac, and to Jacob. The Lord makes
known his dynamic name to Moses, “I AM WHO I AM”. The Lord chooses Moses as
leader and his intermediary in his plan of liberation of Hebrews. The people
did not believe Moses in the beginning and through recounting dialogue with
Lord, they come to believe that the Lord has heard their ‘cry’.[2]
The Oppressor
After
the raising of voices the oppressors harden their hearts, the lengthy account
of plagues depicts the egoism of pharaonic power. Pharaoh opposes their freedom
but he fortifies the oppression, by exploiting them to make more bricks. The
word of God did not change him.
The Exodus event
The
liberation event itself unfolds in various episodes, Moses approaches Pharaoh
to give freedom to Hebrews but pharaoh refuses. The Lord hears Moses prayer and
faithfully intervenes with first miracle and finally with the ten plagues to
force Pharaoh to give liberation to the people. Pharaoh lets up and he does not
feel right without the oppressed. The power overtakes him and desists only when
the Hebrews are saved by the Lord. The people doubt and mumble against their
leader. Lord their God liberates them from the Egyptian force. The event of
liberation reveals the meaning of freedom.[3]
Exodus and social order
Deu 6;20-25is
the first reference to social order for the poor of Egypt by God. Gutierrez
says, Exodus is the breaking away from a situation of despoliation and misery
and the beginning of the construction of a just and comradely society. The
entire process of liberation is a pattern for socio-economic and political
system of oppression. Political order in Egypt paved way for oppression and
exploitation. Oppression is a social order because of slavery and the denial of
freedom or human rights. It was God who manifested and continuously manifest
himself. It is not a social change, but the creation of a new social order
called to eliminate all oppression.
Hebrews and Dalits.
The Exodus
experience is an apt model for similar and vital contemporary historical
experiences. From this model the dalits also can draw inspiration for their
liberation. God reveals himself throughout the history of humankind. Dalits
must see that God is active in their history and he is their liberator. It also
creates a self awareness of the Christian faith.[4]
“
A Dalit reading of Exodus evokes a prospective hope for their immediate
present- a hope that God will liberate them. It is a symbol for Dalits to throw
off the established caste system and social discrimination and convinces the
dalits to fashion a life of freedom”.[5]
The Exodus also symbolizes the possibility for
change and rejection of oppression to the life of freedom. Theological
significance of Exodus heralds the creation of new people freed from slavery.
The liberation process starts because God listens to the cry of the oppressed,
he is not neutral in their sufferings, but he commits himself and liberates
them. In contemporary situation Dalits cry for liberation from the social
discrimination and exploitative caste system. From this state of Exodus event
there is a message for Dalits, the liberator does not remain neutral he will
liberate them. The Dalits co-operation is necessary for liberation; they have
to confront with today’s Pharoahs (Exploiters) by God’s help. The only road for
liberation was to trust in God and his emissary. The exploiters of Israel
oppressed them by making to do more bricks when they raise voices. The Dalits
are also discriminated, de humanize them by threats and violence when they
raise voices.
As we read
Exodus evidence emerges, which makes the dalits to understand they are ‘non
people’ like the Hebrews in Egypt. Dalits experience social, economical and
Political discrimination as the Hebrews experienced in Egypt. Oppression,
discrimination, exploitation and hopelessness form the situation of dalits. It
is clear that God does not remain idle in the sight of the continuing
oppression. We cannot understand how God intervenes in the life of oppression
without discovering oneself in the liberative mission.[6]
Celebration of Passover
The celebration
of Passover had the special meaning of thanking God for his liberative act.
Today we celebrate Passover, it is a memory, but in this memory, we can recall
the movements of the people God frees. The liberation of the dalits calls
particular attention to the celebration of the Eucharist like the Passover.[7]
CONCLUSION
In Biblical
times the dalit ‘Cry’ remains a reality; it challenges both the present society
and discrimination in the church. God and the future are on the side of the
oppressed. In today’s situation the church not confronts today’s Pharoahs who
oppress the dalits? Is not the liberative mission of the church as a whole to
show concretely the intervention of God here and now? This cites the theme of
exploitation and deliverance from oppression as a central idea. God does not
just give charitable assistance to the Hebrews, but he breaks the oppressive
social structure and leads them to a social set up where there will be
equality, justice and peace.[8] Israelites are God’s chosen people as such the Dalits are God’s people like everyone
in the society. The ruler of Egypt oppressed, exploit them as such there are
many oppressors in our present context. The oppressive caste system must be
eliminated and a new society where all people can experience equality, freedom
and social justice.
BIBLIOGRAPHY
Stainislaus,
L. The liberative mission of the church
among Dalit Christians, New Delhi, ISPCK,
1999.
Kumari,
Prasanna. Feminist Theology, Chennai,
Gurukul Lutheren Theological College & Research Institute, 1998.
Massey,
James. Samson prabharan. Frointers in Dalit Hermeneutics, Bangalore, BTESS/ SATHRI, 2005.
[1] L.Stanislaus, The Liberative mission of the Church among
dalit Christians, New Delhi, ISPCK,p. 193
[2] Ibid,194.
[3] Ibid, 195.
[4] Ibid, 199
[5] Ibid.
[6] Ibid,200.
[7] Ibid, 201
[8] Ibid.
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