Why in the News?

Recently the arrest of two Catholic nuns in Chhattisgarh on charges of human trafficking and forced religious conversion has sparked widespread political and religious backlash.

Why are anti-conversion laws controversial in tribal regions?

Misuse Against Voluntary Conversions: These laws, intended to curb conversions through force or fraud, are often misused to harass tribal Christians and missionaries involved in voluntary and lawful religious activities. Eg: In Chhattisgarh, two Catholic nuns were arrested for alleged forced conversion, despite the tribal girls and their families confirming it was voluntary.
Targeting of Minority Rights: Anti-conversion laws disproportionately affect Christian and Muslim minorities, leading to surveillance, fear, and restricted religious freedom, especially among tribal converts. Eg: Several tribal states like Madhya Pradesh, Jharkhand, and Odisha have used these laws to criminalise conversions, even when done without coercion.
Threat of Delisting ST Converts: There is a growing debate on removing Scheduled Tribe status from tribals who convert to Christianity, threatening their constitutional safeguards and entitlements. Eg: In Chhattisgarh, such debates have intensified, questioning the identity and rights of Christian Adivasis.

What is the Sarna Religious Code?

The Sarna religious code is a demand by tribal (Adivasi) communities in India to recognize Sarnaism as a distinct religion in official government records, especially in the Census.

Key Features:

Nature Worship Tradition: Sarna followers worship nature — like sacred groves (called Sarnas), hills, rivers, and the Earth. They follow traditional Adivasi customs, not Hindu, Christian, or Muslim practices.
Cultural Assertion and Legal Recognition: Recognizing the Sarna code would safeguard tribal culture, language, and identity, and protect their constitutional and land rights from religious assimilation.

What constitutional rights to religious freedom are being undermined?

Right to Freedom of Religion (Article 25): Citizens have the right to freely profess, practice, and propagate any religion. This is undermined when voluntary conversions are falsely labelled as forced or illegal, especially among tribals and minorities.
Right to Personal Liberty (Article 21): The right to make autonomous choices—including choosing one’s religion—is a part of personal liberty. Anti-conversion laws infringe on this by criminalizing voluntary decisions, often without evidence of coercion.
Equality Before Law (Article 14): These laws are selectively enforced against Christians and Muslims, leading to discriminatory treatment. This violates the principle of equality and non-discrimination, a core part of India’s secular constitutional framework.

What are the actual conversions happened in India?

Mass Dalit Conversions to Buddhism (1956 and after): Led by Dr. B.R. Ambedkar, over 5 lakh Dalits converted to Buddhism in 1956 to escape caste-based oppression and reclaim dignity. Eg: Ambedkar’s historic mass conversion in Nagpur triggered a broader movement of religious shift rooted in social reform.
Christian Conversions in Tribal Regions: In states like Jharkhand, Chhattisgarh, and Odisha, many tribal communities have converted to Christianity, often due to access to education, healthcare, and social support from missionaries. Eg: The Kandhamal district in Odisha has seen a significant rise in Christian population over decades, leading to communal tensions.
‘Ghar Wapsi’ or Reconversion to Hinduism: Organised by Hindu groups like the Vishwa Hindu Parishad (VHP), ‘Ghar Wapsi’ aims to reconvert people who earlier embraced other faiths back to Hinduism. Eg: In Uttar Pradesh (2014), VHP claimed hundreds of Muslims and Christians were brought back to Hinduism through Ghar Wapsi drives, raising ethical and legal concerns.

Do Conversions Impact Indian Society Negatively?

Social Polarisation and Communal Tensions: Conversions whether into or out of a religion often become flashpoints for communal conflict, especially when framed as threats to majority identity. This can disrupt social harmony and lead to violence, as seen in Kandhamal (Odisha, 2008) and other conflict-prone areas.
Political Exploitation and Fear-Mongering: Conversion is frequently politicised, used to mobilise vote banks or target minority communities, which undermines democratic values and diverts focus from genuine socio-economic development.
Distrust and Fragmentation in Local Communities: Conversions may sometimes lead to social alienation or loss of community ties, especially in tightly-knit rural or tribal areas, where religious identity is deeply linked with cultural belonging.

Way forward:

Strengthen Constitutional Safeguards: Ensure that anti-conversion laws align with Articles 25-28 of the Constitution by protecting voluntary religious choicewhile penalizing only coercive or fraudulent practices.
Promote Interfaith Dialogue and Tribal Autonomy: Encourage community-level engagement and interfaith dialogue, and recognize tribal cultural rights including support for demands like the Sarna religious code to prevent polarization and protect indigenous identities.

Mains PYQ:

[UPSC 2024] Intercaste marriages between castes which have socio-economic parity have increased, to some extent, but this is less true of interreligious marriages. Discuss.

Linkage: The arrest of the nuns and the subsequent clarification by the girls’ kin that there was “no forceful conversion” directly touches upon the sensitive issue of interreligious interactions and alleged conversions, which anti-conversion laws are often used to criminalize, especially in the context of interfaith marriages.

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