- Introduction
Christianisation has often led to communal tensions in India. A recent report by a Non-Governmental Organisation (NGO), Persecution Relief, underlined the magnitude of anti-Christian persecutions in India. It has recorded 293 incidents of violence against Christians, including six cases of murders. Notably, the number of cases of violence against Christian missionaries has been on the rise since the formation of the National Democratic Alliance (NDA) government in 2014. Its policy of religious intolerance is very much reflected in the recent Foreign Contribution (Regulation) Amendment Act, 2020, which aims at indirectly attacking Christian missionaries in the name of forced conversions.
Against the backdrop of this increasing violence against Christian missionaries, this article aims to look back on the history of Christianisation of rural and tribal population in eastern Indian states.
- Why Christian missionaries chose the tribal areas of eastern India?
The spread of Christianity in India can be attributed to the advent of colonial rule. William Carey of Baptist Missionary Society (BMS) was the first missionary to come to eastern India in 1792. Until 1813, The East India Company did not allow Christian missionaries to operate in India owing to the non-interference policy of the company in the colony’s cultural affairs. As a result, William Carey had to operate his activities from a Danish territory called Serampore.
It is disconcerting to see that the tribal heartland of eastern India, which constitutes the present-day states of Chhattisgarh, Jharkhand and Odisha, has been at the receiving end of this violence. The eastern India has the largest tribal population in the country. The advent of Aryans and the subsequent expansion of agriculture by the imperial powers pushed the tribal communities to central and eastern India.[i] These tribal areas were an obvious choice to Christian missionaries as the tribals have been living outside the sphere of institutionalised religious denomination. The missionaries wanted to civilise the tribals and create an atmosphere of reason and reform by eradicating their wicked religious beliefs and bloodthirsty superstitions (Padel, 2009).
- What attracted the tribals to Christianity?
Before answering this question, we must first understand the socio-cultural aspect of the region. The tribal communities were illiterate, materially backward, exploited and subjugated by the non-tribal landlords. And, in order to free them from the clutches of landlords and moneylenders, Christian missionaries offered financial assistance to them. More importantly, the tribals began coming under the influence of Hinduism from the medieval period.[ii] The migration of the Caste-Hindus under the colonial rule had further induced casteisation of tribals in the region. The new caste system led to the suppression of tribals by their savarna counterparts. For that reason, Christianisation had become an escape mechanism from the despotic caste system.
Moreover, schools and hospitals have played a significant role in the process of Christianisation in this region. The tribal community regarded education as a doorway to liberty. Education created a sense of social pride and accomplishment in the minds of the tribals. Missionary schools ensured equality and dignity of the individual, which was not the case with upper-caste dominated government schools. Also, the spread of Cholera and Malaria was a serious issue in tribal areas, which necessitated advanced medical procedures. The traditional methods of healing were outdated and mainly consisted of herbal remedies. In contrast, the hospitals established by the missionaries gave the tribals access to modern medicines, free of cost.
Civilising the tribals was one of the foremost objectives of Christian missionaries, as they believed that providing food, shelter and clothing was of utmost importance before praying to god.[iii] They brought a change in the material conditions of the tribals, which resulted in producing an educated and civilised class in tribal society. This tribal middle class was instrumental in articulating Adivasi issues.
- What is Christianisation to tribals?
Christianisation of tribals has both positive and negative facets. The most welcoming change, because of Christianisation, was the introduction of modern education. It empowered them to realise their rights and fight against the repression of landlords and forest officials. Modern education has also helped the tribals in getting jobs in colonial establishments. There was a considerable change in the social and cultural sphere where the tribals abandoned their age-old practices such as female infanticide, human sacrifice, drunkenness, witch hunting, polygamy and adultery.[iv]
However, the tribals soon started realising the loss of their culture. The missionaries considered some of their traditional practices as barbaric. Men were not allowed to grow long hair, which symbolised power and pride in their community. Missionaries also forbade the tribals from drinking liquor and getting their girl child tattooed. In fact, the Church has undermined the strong family ties shared by the tribals by forcibly taking young children to residential schools.[v] In the process of Christianisation, missionaries sometimes even resorted to the use of force and fear for conversion.
These developments gradually led to anti-Christianity feelings among the tribals and resisted the spread of Christianity in their region. Birsa Munda’s revolt of the 1890’s was one of them.[vi]
- Conclusion
The practice of religious conversion in eastern India began in the late 1700s and has continued up until the present day. It is evident from the above analysis that Christianisation was successful in civilising and empowering the tribals. The new consciousness brought by Christian modernity helped the tribals to realise the exploitative system around them. However, Christianisation continued to resonate communal tension in this region. To put an end to communal violence in the tribal regions, the governments of Chhattisgarh, Jharkhand, and Odisha have passed Freedom of Religion Acts, which seek to impose fine and punish missionaries engaging in religious conversions. On the other hand, on looking closely, one would observe that the Hindu right-wing groups have been using such acts as a pretext to propagate communal violence in tribal areas. It is apparent that the tribals are being trapped into this ugly communal fight without their consent.
[i] Bhukya, Bhangya. 2017. The Roots of the Periphery: A History of the Gonds of Deccan India. Oxford University Press. 1-22
[ii] ibid
[iii] Yedla, C. Simhadri. 1979. Ex-Criminal tribals of India. Delhi. National Publishing House. 35-40
[iv] Padel, Felix. 2009. Sacrificing People; Invasions of a Tribal Landscape. Noida. Orient Blackswan Private Limited. 185-241
[v] Ibid.
[vi] Singh, K.S. 1983. Birsa Munda and his movement 1874-1901: A Study of Millenarian Movement in Chotanagpur. Calcutta. Oxford university press. 9-35