Religious Converts In India

This volume brings together original essays by leading scholars of religion, history, and society refelcting upon the idea and practice of conversion in India.

This volume covers conversion in India to Islam, Christianity, Jainism, Buddhism, and Sikhism. It looks at the influences on conversion in a comparative perspective. The book seeks to look at the pre-British, British and post-Independence periods.

This book re-examines the issue of religious conversion, which has been a site of conflict in India for several centuries. It discusses wide-ranging themes such as conversion, education, and reform in colonial India; the process and practices of conversion in Christian Europe; Gandhi, conversion, and the equality of religions; perspectives from Hindu nationalism, secularism, and religious minorities; religious freedom and the limits of propagating religion; and conversion in constitutional law, commissions, and courts, to chart new directions for research on religion, tradition, and conversion. Tracing developments from the 19th-century colonial era to contemporary times, the book analyses cultural background frameworks and the origins of religious conversion and its conceptualisation in Western Christianity. It further delves into how Indian culture and its traditions have shaped responses to conversion. Part of the Critical Humanities Across Cultures series, this book will be useful to scholars and researchers of critical humanities, religion, cultural studies, sociology of religion, comparative religion, philosophy, anthropology, theology, Indology, history, politics, postcolonial studies, critical theory, and South Asian studies.

Christianity has been present in India since at least the third century, but the faith remains a small minority. Even so, Christianity is growing rapidly in parts of the subcontinent, and has made an impact far beyond its numbers. Yet Indian Christianity remains highly controversial, and it has suffered growing discrimination and violence. This book shows how Christian converts and communities continue to make contributions to Indian society, even amid social pressure and violent persecution. In a time of controversy in India about the legitimacy of conversion and the value of religious diversity, Christianity in India addresses the complex issues of faith, identity, caste, and culture. It documents the outsized role of Christians in promoting human rights, providing education and healthcare, fighting injustice and exploitation, and stimulating economic uplift for the poor. Readers will come away surprised and sobered to learn how these active initiatives often invite persecution today. The essays draw on intimate and personal encounters with Christians in India, past and present, and address the challenges of religious freedom in contemporary India.

Hinduism is the largest religion in India, encompassing roughly 80 percent of the population, while 14 percent of the population practices Islam and the remaining 6 percent adheres to other religions. The right to "freely profess, practice, and propagate religion" in India's constitution is one of the most comprehensive articulations of the right to religious freedom. Yet from the late colonial era to the present, mass conversions to minority religions have inflamed majority-minority relations in India and complicated the exercise of this right. In Religious Freedom and Mass Conversion in India, Laura Dudley Jenkins examines three mass conversion movements in India: among Christians in the 1930s, Dalit Buddhists in the 1950s, and Mizo Jews in the 2000s. Critics of these movements claimed mass converts were victims of overzealous proselytizers promising material benefits, but defenders insisted the converts were individuals choosing to convert for spiritual reasons. Jenkins traces the origins of these opposing arguments to the 1930s and 1940s, when emerging human rights frameworks and early social scientific studies of religion posited an ideal convert: an individual making a purely spiritual choice. However, she observes that India's mass conversions did not adhere to this model and therefore sparked scrutiny of mass converts' individual agency and spiritual sincerity. Jenkins demonstrates that the preoccupation with converts' agency and sincerity has resulted in significant challenges to religious freedom. One is the proliferation of legislation limiting induced conversions. Another is the restriction of affirmative action rights of low caste people who choose to practice Islam or Christianity. Last, incendiary rumors are intentionally spread of women being converted to Islam via seduction. Religious Freedom and Mass Conversion in India illuminates the ways in which these tactics immobilize potential converts, reinforce damaging assumptions about women, lower castes, and religious minorities, and continue to restrict religious freedom in India today.

Conversion and the shifting discourse of violence -- Spreading like fire: the growth of Pentecostalism among tribals -- Taking refuge in Christ: four narratives on religious conversion -- Becoming believers: Adivasi women and the Pentecostal church -- Encountering the alien: Hindutva politics and anti-Christian violence -- Beyond the competing projects of conversion