Is Stan Swamy's death a turning point for Indian Church?
Students take part in a protest in New Delhi on July 6 after Jesuit priest Father Stan Swamy, who was detained for nine months without trial under Indian anti-terrorism laws, died on July 5. (Photo: AFP)  Stanislaus Lourduswamy SJ, 84  Stan Swamy to friends and foes alike  died in hospital on July 5 of Parkinsons disease and other comorbities. He had been imprisoned in Taloja jail in Mumbai since October 2020 as a so-called urban naxal but in reality incarcerated for his work in Jharkhand with poor tribal people. His death indicts us all. Every government is uneasy with dissent and protests, but autocratic governments fear these most of all. The last few years in India have seen a growing intolerance of dissent from its present regime, and a savage repression of students, activists, intellectuals  in fact, anyone who dares question the government or even poke fun at it. Subscribe to your daily free newsletter from UCA News Thank you. You are now signed up to Daily newsletter  The UAPA (Unlawful Activities Prevention Act), like many of its predecessors  POTA, TADA, etc  is a blanket legislation, vaguely framed and meant to constrain dissenters and protesters by dumping charges of sedition and terrorism upon them, thus keeping them in jail indefinitely and without trial. Stan Swamy, an elderly and softly spoken Jesuit priest, was arrested under UAPA and held for nine months without trial and without bail. He finally succumbed to infections contracted while in prison and died in hospital on July 5. He was not alone in his imprisonment  there were 15 others: intellectuals, writers, activists, poets. All of them had offended the regime in power and were labeled terrorists or urban naxals. None of them faced trial, all of them were refused bail. Those who oppose such an ideology are meant to be eliminated. The answer must be sought in the ideology of the regime in power, the BJP-RSS. It pretends to be Indian and chants Hindu, Hindi, Hindustan at every opportunity. In reality, its inspiration derives from European fascism of the 1930s, its idols are Mussolini and Hitler, and its public resolve is to create a uniform, nationalist state, inimical to minorities, through lies, manipulation and violence. Those who oppose such an ideology are meant to be eliminated. Some have been murdered, most have been incarcerated. Stan Swamy was one of these. He himself was aware of the implications of his work. He had consistently fought for the rights of tribal people in Jharkhand and elsewhere, a people who stood to lose their landsto major corporates abetted by the government. I am not a bystander, Stan had said more than once. Over the last two centuries, the work of the Church in India has followed a well-worn path. Through its schools, parishes, hospitals and orphanages, Christian mission has emphasized service to all and sundry, but especially to the poor and the outcast. Each form of service both built up the Christian community and ensured its favor with the wider non-Christian milieu. For these services were appreciated. In times of natural calamity, Christian relief services were usually the first to offer succor. But the times have changed even though many wish they hadnt. The services offered by the Church avoided a critical look at society and sidestepped any public engagement for social change which would invite hostility. Thus, Christians rarely challenged political parties, or attempted to redress the legal system, or even allied themselves with other groups working for social change. For numerous other groups have also challenged India's caste-ridden and exploitative society, one of the most unjust societies in the world. The service approach is at best palliative, not prophetic. It seeks to heal the wounds and offer remedial relief. It does not ask who causes the hurt or why people are wounded. In a line, to speak truth to power. The official Church is uncomfortable with doing this. It is afraid of the repercussions. There are several groups in the country who are as concerned about the rampant injustice, the persecution of minorities, the oppression of women, Dalits, tribal people. And through the dialogue of work, Christians are urged to work with those others who share the same objectives even though they may not always share the same methods, or values. Sadly, Christians are loath to work with others. This may be in part because of the leadership of their priests, who often have a dogmatic approach to all collaborative work. And Catholics, particularly, are usually obedient to whatever their priests say. Whence their hesitation and reluctance. Its too early to say. Still, the witness of men like Stan Swamy, A.T. Thomas, Herman Rasschaert and Joseph Idiakunnel  and women like Gladys Staines, Rani Maria Vattatil and Valsa John Malamel  points to another road for the Church than the usual one of schools and parishes. The persons mentioned above were all ordinary men and women who worked with the poor and the marginalized, and they witnessed to these with their lives. They were not confined by the boundaries of race or religion in their outreach, but included all within the embrace of their humanity. Being a martyr, for Christians at least, has hitherto been associated with witness to a certain faith. No longer. The demands of truth, justice, equity and righteousness are common to all, and all of us are called to witness to these values in solidarity with men and women everywhere. This is the new road which Stan Swamy and his companions point out to us, and maybe its a dangerous road. But with courage and in companionship, we are invited to walk this way together. Father Myron Pereira SJ is a media consultant based in Mumbai. The views expressed in this article are those of the author and do not necessarily reflect the official editorial position of UCA News.