​Dalits, historically marginalized as “untouchables” within India’s caste hierarchy, continue to face systemic discrimination despite constitutional protections. An estimated 70% of Indian Christians are of Dalit origin, according to some sources . However, conversion to Christianity has not shielded Dalit Christians from caste-based injustice. They suffer what is often termed “triple discrimination”—oppressed by wider society, marginalized within their own religious communities, and excluded by the state. Many remain shut out of leadership roles and face subtle yet persistent segregation in religious practices, highlighting the enduring weight of caste even within faiths that preach equality.

Dalit History Month, launched in April 2015 by a collective of Dalit women activists, offers an important moment to reflect on the experiences, resistance, and resilience of Dalit communities. Inspired by the legacy of Black History Month, Dalit History Month centers on reclaiming and reasserting the agency of Dalits by sharing their often overlooked stories. Celebrated annually in April to commemorate the birth anniversary of Dr. B. R. Ambedkar, a social reformer who fought for the annihilation of caste, this month offers a platform to reflect on issues of caste, justice, and the long journey toward Dalit liberation.

In this spirit, Rev. Dr. Raj Bharat Patta advocates for a new initiative, #DalitTheologyMonth, which launched in April 2025. This initiative aims to bring Dalit theological identity to the forefront, reinvigorate Dalit theological spirituality, and find public relevance for Dalit theology in a world transitioning away from traditional Christian or secular frameworks. #DalitTheologyMonth, as Patta describes, is about celebrating intersectionality—race, gender, class, and caste—through Dalit theological perspectives that continue to challenge the dominant, oppressive narratives.

Patta argues that Dalit theology has evolved since its initial articulation in 1981 by A.P. Nirmal, bringing a counter-theology that confronts the enduring systems of caste-based oppression. He explains that Dalit theology is a “protest theology,” rejecting marginalization, domination, and exclusion. “Dalit theology contests the oppressive status quo of any form and all forms of oppression with an aim of affirming life in all its fullness,” he says. In the years since its inception, Dalit theology has consistently sought to be a voice of resistance to colonial knowledge and the historical misrepresentation of Dalit lives, employing decolonial methods to understand and challenge the systems of power that perpetuate oppression.

Drawing upon a decolonial reading of Christian theology, Patta critiques the way traditional Christian narratives have been shaped by colonial influences, often limiting the meaning of resurrection to a future hope, disconnected from the struggles and realities of the present. He insists that resurrection should be understood as a present, ongoing experience. “Resurrection is a continuous present tense. It happens every day in each of us in our own lives and only then does resurrection become meaningful,” he reflects. Patta is clear that the message of Jesus must be brought into contemporary life: “Resurrection should happen in our own lives,” he affirms. 

He challenges churches to decolonize their understanding of faith and to celebrate the local, particular expressions of theology that resonate with the lived experiences of marginalized communities.

The focus on liberation is central to Patta’s understanding of Dalit theology. “Liberation is for all, not just for a few,” he states, advocating for the church’s role in promoting justice. The church, according to Patta, must engage in public theology that speaks to the issues of the time. As secularism rises in Western countries and urbanization continues to redefine global cities, Patta believes the church has an essential role to play in speaking the language of the public sphere. “Faith has to be evolving,” he says, emphasizing that theology must meet the challenges of the present day by addressing urgent social justice concerns.

He draws a powerful parallel with Good Friday, suggesting that churches should reframe it as a day “in solidarity with the unjust victims of unjust criminal trials.” This reframing, Patta explains, would connect the death of Jesus with contemporary struggles for justice and equality. By recontextualizing Good Friday in this way, he argues, the church could make the message of Christ more accessible to the wider public and demonstrate the relevance of faith in addressing the issues of injustice today.

Patta’s commitment to solidarity and justice is rooted in his understanding of divine mission. “God will never give up,” he asserts, affirming his belief in a church that remains true to its mission of justice and solidarity, even in the face of challenges. For Patta, the church must embrace unity not as a passive ideal, but as an active, justice-driven relationship grounded in mutual accountability. “Unity has to be grounded in the grassroots with justice that brings us together,” he says. This vision of a church united through justice, solidarity, and mutual support reflects the principles of Dalit theology, which continues to push for a world where marginalized voices are not just heard but acted upon.

In this transformative moment, #DalitTheologyMonth invites people to rethink their theological foundations, celebrate marginalized perspectives, and reflect on the ways faith can empower communities to resist oppression. It serves as a call to action for all people of faith, particularly in the context of a rapidly changing global landscape. “It is God in Jesus who is working, and it is God in Jesus who is inviting us,” says Patta, urging individuals and churches alike to join in the mission of bringing about a more just and liberated world.