Mayank Singh

Religious conversions have long been a sensitive and complex issue in Punjab—a region deeply rooted in diverse spiritual traditions, predominantly Sikhism and Hinduism. In recent years, the phenomenon of conversions to Christianity has drawn increasing attention. The Shiromani Gurdwara Parbandhak Committee (SGPC), the apex governing body of all Sikh Gurdwaras worldwide, has, on multiple occasions over the past two years, raised concerns about the conversion of poor Sikhs and Hindus to Christianity, often accusing missionaries of fraudulent practices. This stance has been echoed by various fringe Hindu groups, who have called for an anti-conversion law in Punjab, in line with similar laws in other states. These concerns arise amid a rise in attacks on Christian missionaries in Punjab, fuelling debates on religious freedom, identity, and sociopolitical dynamics within the state. Religious conversions in India as a whole have been a contentious issue, given the country’s diverse religious landscape and historical context. The topic often intersects with legal and political debates, particularly with the implementation of anti-conversion laws in some states, aimed at curbing forced or incentivised conversions. These laws, whilst intended to protect vulnerable communities, have also faced criticism for potentially infringing on individuals’ right to choose their faith. In the broader Indian context, conversions can be a flashpoint for discussions on cultural identity, social justice, and communal harmony, reflecting the complex interplay between religion and politics.

In Punjab, conversions are not a new occurrence, with growth of Sikhism and Islam in the late mediaeval period and Christianity during the British period.The more recent wave, often among marginalised communities (majorly majhabis sikhs, balmikis and ramdasias/ravidasias), has introduced new layers of discourse. Religious conversions among Dalits and other marginalised groups in Punjab are deeply intertwined with the desire to escape caste oppression and reclaim social and spiritual dignity. Historically, these communities have faced severe discrimination within Hinduism and, to a lesser extent, Sikhism. Despite reforms, caste-based exclusion remains pervasive, leading many Dalits to seek religious alternatives such as Christianity, Buddhism, and various Dera movements. For Dalits, conversion is not just a matter of faith but a way to reject the rigid caste hierarchy, gain social justice, and access new opportunities for empowerment.

In Sikhism, caste distinctions exist but differ significantly from those in Hinduism. Sikh teachings, rooted in the principles of Guru Nanak, emphasise the rejection of caste-based hierarchies and advocate for equality among all individuals.The rejection of the caste system by Guru Nanak, the first Guru of the Sikhs, appeared categorical. One of the widely quoted of his ‘sabads’ is’: Fakar jati phakar nau, Sabhana jia ika chau (Worthless is caste and worthless an exalted name; For all mankind there is but a single refugee). The institutions of sangat (congregation) and langar (community kitchen), integral to the gurudwaras, where people of all backgrounds sit together, reflect this egalitarian ethos. Unlike Hinduism, Sikhism does not have a caste-based priesthood, and its scripture, Guru Granth Sahib, includes writings from saints of various castes, further reinforcing the concept of equality. However, in practice, caste persists within Sikh society, albeit in a form distinct from the Hindu system. While Sikh doctrine rejects the purity-pollution framework central to Hinduism, social divisions remain, especially among the dominant Jat Sikh landowning class and marginalised communities such as Dalits. Jat Sikhs, who make up a significant portion of the Sikh population, often hold socio-political power, mirroring the hierarchical structures seen in Hinduism, where Brahmins occupy the highest status. In contrast, Dalit Sikhs, including Mazhabis and Ramdasias, face discrimination and are sometimes excluded from certain religious practices, seen often in being denied access to gurudwaras.

Despite the doctrinal emphasis on equality, caste-based practices such as separate gurdwaras and cremation grounds for different caste groups are prevalent, indicating a parallel caste hierarchy. The persistence of caste in Sikhism thus reflects a tension between the religion’s ideals and social realities, where historical and cultural influences continue to shape community interactions,In these circumstances, conversions become a means to break free from the caste system. In both Hinduism and Sikhism, Dalits and marginalised groups have historically been treated as “untouchables” and excluded from religious and social spaces. Converting to religions like Christianity and Buddhism, which explicitly reject caste, offers an escape from these oppressive structures. For instance, Buddhism, inspired by the conversion of Dr. B.R. Ambedkar is a significant choice for Dalits seeking to leave behind the caste system. Ambedkar’s call for Dalits to reject Hinduism and embrace Buddhism as a path to equality and justice has had a lasting impact, particularly among those who view conversion as a way to assert their dignity. Another major factor driving conversions is the search for social and economic empowerment. Missionary-led conversions to Christianity, especially in the colonial and postcolonial period, offered marginalised communities access to education, healthcare, and social welfare services that were otherwise denied to them. Schools, hospitals, and job opportunities provided by Christian missionaries became crucial incentives for Dalits looking to improve their social standing. Similarly, Deras (religious sects) in Punjab, such as Dera Sacha Sauda, provide a sense of belonging and offer material benefits like social welfare programs and community support. Deras are especially popular because they minimise caste distinctions, allowing Dalits to participate without the stigma they often face in traditional religious institutions.

For many Dalits, conversion also serves as a spiritual and political assertion. Movements like Ad Dharm in the 1920s were among the first to promote a distinct identity for Dalits, rejecting Hinduism’s caste-based hierarchy. By converting, Dalits can align themselves with movements that promote equality and reject the labels and oppression imposed by the caste system. However, despite converting to Christianity to escape the caste system, they remain marginalised both socially and economically. As noted by Prof. Emanual Nahar in his article for India Currents: Dalit Christians in the State of Punjab: Issues and Problems (14 May, 2024), Dalit Christians are largely landless and work as agricultural labourers, lacking upward mobility. Social discrimination persists as they are segregated from upper-caste Christians and excluded from mainstream Christian institutions. Additionally, they face political exclusion, with limited representation in leadership positions and difficulties accessing government welfare schemes. Symbolic and structural violence also affects Dalit Christians.

On April 18, 2024, in Sultanwind village, Punjab, four Nihang Sikhs attacked Pastor Gurjeet Singh and his brother, Gurdeep Singh, with swords, injuring them severely. The attack came after previous warnings against holding church services and allegedly converting people. This incident is one among the many that have targeted the christian missionaries in Punjab especially from the dalit community. They often reside in separate localities and are denied full participation in religious and social events. Conversion has not freed them from caste-based discrimination; instead, they face prejudice both as Dalits and as Christians. They face the challenges of identity and the persistence of caste hierarchies within Christianity itself. This dual marginalisation leaves them vulnerable, limiting their access to education, healthcare, and social services, despite their shift in religious identity. Ramneek, an advocate and history student from Punjab’s Valmiki community, argues, “Christianity has failed to bring any renaissance for the Dalits of Punjab. It has not succeeded in breaking the stigma of caste-based discrimination, nor has it contributed to the social mobility of those who converted.” He believes the path to improving the Dalits’ conditions lies in educating the community and challenging caste norms while maintaining their identity, as merely changing religion does not significantly improve the Dalits’ status.