S1-Day 23: God in Dirty Places: God, Land and Dirtiness

There seems to be an inherent connection between access and control of land, wealth and being dirty. The lowest rungs of the caste pyramid have minimum or no access and control of land, so also a majority of women. In a neo-liberal economy, we tend to think of wealth as de-linked from land and its resources, but in reality, the connection is made invisible. Every corporate house and the associated billionaires control land and its resources directly or indirectly, irrespective of whether they own them. Rural communities are lured to give away their land for educating the next generation for better life in urban spaces but in reality, have in fact lost their security and ended up doing the hard and dirty jobs with less dignity in cities. Losing ownership, access and control of land leads to a life in congested spaces, lacking hygiene and vulnerability, all related to dirtiness. A necessity systematically created to ensure cheap labor. This can be vividly witnessed in migrations to cities as house helps, load men, sanitary workers, construction laborers, etc. and their habitations-slums. In rural areas, the same continue to be maintained by caste system as agricultural coolies, butchers, shepherds, shoemakers, etc. and their habitations- “Cheri”.

Even if someone claims to live a decent life without owning any land such as myself, a pastor, I am still part of an institution and an active agent of that which controls enormous property and resources. The moment I step out of being part of this or any such institution I end up with nothing. Therefore, one can systematically be pushed into spaces of dirtiness through from land or one can chose to let go of holding on to land itself or the institutions that control them and move into dirty spaces. Thus, there is always a race to get out of dirty spaces.

There is a perception that ownership, access and control of land and resources are a blessing of God, and that those that occupy dirty spaces are sinners. The God of the Bible seems to be different. God gives the earth to humanity to tend not to own and exploit for selfish reasons. Cain and Abel’s conflict seems to portray a dispute between a community that seeks to own and control land (Cain) and one that is nomadic (Abel). Cain community cannot tolerate God being happy in the presence of the nomadic shepherds, that they are ready to eliminate them even with a warning from God. Cain community was cursed that the land will not yield to its strength and he would be a wanderer. But such was their determination to control land, that even after the curse they proceed to build a city, which signifies the enjoyment and control of surplus produce of all land surrounding the city. Eventually God had to intervene and confuse this city building spree at Babel and the Bible teaches us that the murdered nomadic shepherd, Abel, is the faithful and righteous one.  

The story of Israel revolves around this too. God chooses Abram a person who chooses to let go of his land. The patriarchs are portrayed as shepherds and are nomadic. When they settle in Egypt, it is clear that the city building people of Egypt abhor these nomads and allocate Goshen, a marginal space. After 400 years, when these migrant labour slaves start walking back to freedom, God specifically instructs them not to own and control land like Egypt or any Canaanite city state. God is supposed to be the owner (which negates personal ownership of land) and used for farming by the tribal families. They ought to rest the land and labourers every seventh day, and the whole of the seventh year. Even a slave is to be released free of all debts on the seventh year. Further if a land is pawned or sold, it should be returned to the respective families in the Jubilee year (50th year). Thus, the land value is also calculated for the harvests possible for remaining years until Jubilee, not subject to free market speculation. As Israel under the kings move towards centralization and give protection to personal ownership of land and further exploitation, they were warned by the prophets in vain (Isa. 5:8).

Jesus, the revelation of God’s self to humanity comes to us as a nomad and joins with the people who are pushed to the margins. Instead of being an educator teaching how to race from dirty spaces by accumulating wealth, he teaches to share, forgive each other’s debts. Jesus proclaims the Kingdom of God, where each day is a Jubilee Year. Repentance and entry into such a kingdom means to let go of all control of all that we have taken systematically from those who are made to occupy dirty spaces. That’s why he asks the rich to sell their belongings and share with the poor. This is a call to choose to move towards dirty spaces where God is! The rich young ruler walks away sadly refusing to side with God, while Zacchaeus gives away and comes to God’s side and thus salvation.

God of the Bible certainly is present in the so called dirty spaces where people are forced to live in congestion and work as slaves. This God refuses to identify with those who control land and its resources for themselves. If we still think God helps us in acquiring control to land and resources and thus alienating someone from it, we have to ponder which god that is!

Prayer

O God of the Land, you made the dirty mud into flesh, to make us humans; open our eyes to see the people pushed to into dirty spaces and grant us the wisdom to undo our wrongs we have been part. Make us renewed humans to share everything, as we too are a part of creation. Amen.

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Author: Rev. Paul Lawrence G.

About the Author: Paul earned his Bachelor of Divinity from Bishop's College, Kolkata. He is serving as a Presbyter with the Church of South India, Diocese of Madras in Nagalapuram Pastorate. His area of interest lies in Bible studies and teaching.