The Unsung Voices of Malankara Nasranis - Review of 'A Hindu Church and an Indian Christ'

A Review by Joseph Wissam Noun

I consider it a great honour for me to write a brief reflection on Malankara Nasranis in the book ‘A Hindu Church And An Indian Christ: The Rejection of 'Syrian' Christian Identity & The Quest for a Judeo-Dravidian Bhartiya Malankara Nasrani Identity’. In this brief review, I shall give my reflections on what the rest of the authors have written in the book.

I am an outsider and never lived nor have visited India yet and it’s all new to me in particular what Malankara Nasranis face and their views of church and life etc. For those who have a one-sided view of the Malankara Nasrani Indian Christians, for the first time, they will be able to read the alternative side of history which has been destroyed, ignored, mutilated, fabricated, and lied about all due to colonialism and aimless leadership.

As the famous line goes ‘winners write the history and own it’. In the case of Kerala and other places, the history that the colonialist tried to bury turned out to be seeds that in return led to its growth, and finally the truth would reveal it and evidence triumphantly speaks for itself. The book is co-authored by people from Nasrani, a Hindu and Arabic background which is important and they remain sympathetic to the indigenous Judeo-Dravidian Christianity. The first author has done a wonderful job in the first place (at the beginning of the book) stating that the identity marker for the Nasranis today is the word “Syrian” which gives the impression that Nasranis are aliens, foreigners, and potential fifth column.

The vast majority of Nasranis (Uniate/ Eastern Rite Catholics) are under the rule of the Roman Papacy. However, there are ones that are free from it, but not free in itself. The last bastions for free Nasranis are the Malankarites who were able to break from the papacy but later came under the influence of the Syriac Orthodox Church, simply one master was replaced by another. Many a time Indians are treated as second class. Before reading this book, it appeared that the Indians are so-called Syrian Christians under the Syriac Church and are passive and happy. But that is not the case. It is also worth noting that Nasranis are not only viewed in the wrong way in the west, and in the east with the so-called ‘Syrian’ identity. This has repercussions in both ways which the author mentions. For example, I can relate to how Westerners think Christians in West Asia are a result of missionaries and not indigenous developments.

The book also points out how in many instances Hindus view Malankara Nasranis (due to the effect of political Hinduism), not as brethren but as a potential fifth column which can be catastrophic. For example, when western colonialism brought in missionaries to convert Hindus, Sikhs, and Muslims that led to isolation as I learned. Due to foreign missionary activities, even Nasranis find it difficult to participate and live side by side with their Hindu brethren, especially in a highly polarized contemporary Indian Society. The Nasranis number by millions and still carry a rich distinct Judeo-Dravidian heritage that existed before the arrival of the Syriac missionaries in the 16th century and long before the apostolic times. The book also mentions the work of Jeevan Philip a historian who authored the book ‘Unmasking the Syriacs’ in which he employed archaeology, linguistics, comparative studies, and logical deductions to discuss pre-existing Dravidian culture within Malankara Nasranis who are a blend of Hindu and Christian cultures at the same time.

To prevent misunderstanding, the authors have made it all clear that the idea behind writing this book is not to remain hostile to either the Syrian/Syriac people's culture, etc. or Western Catholicism. The point is to press for boundaries and breathing room and home for the real indigenization of the Nasranis and their interest.

The violent confrontations between Jacobites (under the Syriac Church of Antioch) and the independent Malankara Church over the age-old property disputes have left heavy scars on both sides. In light of such lamentable incidents, the first author of the book states that if one wants to stay a Papist or Syriac they are free to do so. However, such things should not be used as a tool to repress the pure Malankara Nasrani Spirit. However, the first author makes it clear that Malankara Nasrani will always remain independent and will never bow to any foreign rule, be it the Roman Pope or the Syriac Patriarch.

I also sadly learned that the Churches in Kerala remain less enthusiastic to understand their true heritage and past critically. Even if that is done, it is always perceived in the ‘Syrian’ or’ Latin’ framework. The leaders of the community should know that learning about one’s own unique culture will not adversely affect the Christian faith, but rather will be a healthy addition to their existing practices. Another saying goes, “United we stand, divided we fall”. As an outsider, I see that Nasranis don’t have a united voice, especially due to their identity crisis followed by differences in faith and Churches they belong to.

Lastly, I want to say that the very idea of “digging into the past” will indeed set precedents which do not necessarily mean changing some habits or customs prevalent in the Nasrani society, but the window of opportunity will always be there. I learned remarkably from the appendix of the still distinguished Dravidian and Jewish customs amongst the Malankara Nasranis. Thus Malankara Nasranis in India are as eastern as Jains, Buddhists, Hindus, etc., and they are not foreign. Islam in India also had a Hindu flavour and Indian touch so why not Christianity? The book may not be complete, but it’s the first groundbreaking stepping stone and helps understand the historiography of a pre-proto-orthodox group of people called Malankara Nasranis. This will pave the way for more research to follow and be an inspiration. As mentioned earlier, being an outsider I have learned the history of the Indian Church only through the Syriacs, Westerners, and especially westernized Syriacs. Never again will Malankara Nasrani scholars remain silent on their identity and heritage, whether one wants to agree or not.

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