"MY father converted to Christianity after he had an
experience. Many of us have witnessed power of prayer in
curing old illnesses, snake bites and even paralysis," a
tribal worker associated with the Church of North India
(CNI) in this sleepy district town describing how he became
Christian.
On being asked, "Do you offer material inducements like
food, clothes, medicine to attract followers?" he replies
"We are poor people who have to work hard to survive. Where
is the money to offer allurements to others?"'
He will neither describe the details of the experience that
convinced his father, nor will he give his own name saying
that it was immaterial.
At this stage another activist, Satyam Makwan interjects,
"Whatever we say, you may attribute to Rev Tukaram Valu
Gaikwad, District Superintendent, CNI at Aahwa."
For secular rationalists, ever ready to debunk miracles of
swamis and babas, Dangs can provide an interesting area of
investigation-use of miracles in the spread of Christianity
among tribals.
What is denied by Rev Gaikwad's associates is, however,
affirmed by a number of tribals in the area. "When I was
suffering from fever, the nuns from the CNI church, who were
on a visit to our village, gave me a white powder. They told
me it is God's prasad which can cure any illness. I consumed
it and felt better. They visited us often and told about the
benefits we would get if we converted. Convinced, we
converted," says Keshu Pawar of Malegaon, 7 km from
Saputara.
Kashinath Johar of the same village admits that he gets a
monthly stipend from the nuns who come from Aahwa. "I
explain to those who have not converted, the virtues of
Christ and his supernatural powers," he says.
Sometimes no inducements are necessary. A clever sleight of
words can suffice. Mangalbhai Gavat of Bartal, 50 km from
Aahwa was asked a simple question by some Keralite nuns, "A
Hindu idol in a tribal temple will go down in a flood, but
not the cross atop a church. How can a God, who cannot save
himself, be expected to save you?" The poor chap could not
find a suitable answer and succumbed to their exhortation.
The 'miracle' of a stalled vehicle getting started in
response to a Christian prayer after all other prayers have
failed, and that of a wooden cross floating on water even as
a stone idol of a Hindu deity sinks also comes handy in the
propagation of the 'only true religion.'
It will, of course, be a travesty of truth to suggest that
missionaries only use such devious methods to get new
converts. The constructive work that they have been doing
for decades is very substantial. For example, one will be
impressed with the articulation and self-confidence of the
tribals associated with any mission.
Sister Carmen Borges, principal of Deep Darshan' High School
here, is a fine example of a dedicated missionary. In a
district where more than half of the 28 high schools have
zero per cent results at the SSC examination, Deep Darshan
has a consistent record of 70-100 per cent. It has 840
students, most of them Hindus, of whom 300 are residents.
Prayers at the school include Sanskrit verses, Vande
Mataram, and Dangi bhajans. Festivals like Navaratri, Makar
Sankranti, Diwali and Rakshabandhan are celebrated in the
school. "We have never converted any of our students,"
Sister Carmen says emphatically.
In recent clashes, the boys' hostel has been attacked by
Hindu tribals. One can see gaping holes on the roof and
broken window panes. The main building, situated further up
the slope, however, has been spared owing to the presence of
the police.
The psychological damage is far worse than the physical one,
says Sister Carmen. The recent clashes have been due to the
increased awareness among tribals about their human and
legal rights. "Outsiders are creating terror to disrupt our
work. Let the Hindu organisations serve the tribals with
real constructive work. We shall applaud them," she adds.
Satyam Makwan echoes the same feelings. Tribals' are
discriminated against in matters like issuing certificates
of their tribal origins, scholarships, freeships,
reservations, land disputes as also benefits of Government
welfare schemes, he says.
He also repeats that there is no dispute among the tribals,
it is the outsiders who are creating trouble. "We are a
small minority. Of a total population of about 1.75 lakh,
Christians are hardly 25 per cent. They are singled out for
violence where they are more vulnerable," he adds.
"We are threatened, we are physically assaulted and our
prayer houses are destroyed all in an attempt to intimidate
us into giving up our religion," he further says.
The missionary talk is persuasive, but somehow things do not
add up. Firstly, the clashes are certainly not a one-sided
affair as they have been made out to be. Like Christian
prayer houses, Hindu temples also have been attacked.
The Hindu tribals also have suffered attacks and live in
terror. In other words, no side is turning the other cheek.
For instance, it has generally been agreed that clashes
erupted when the meeting organised by the Hindu Jagran Manch
at Aahwa on December 25 was attacked by Christians' with
stones.
Around the same time, the house of Sanjay Vyavahare, a
Bajrang Dal worker, was attacked by a large mob. His family
escaped death as the door of the house did not give way, but
the mob burned down his jeep and motor cycle. In both the
cases, women had led the attack.
Stones have been pelted at the shop belonging to Pradeep
Sambhajirao Patil, a VHP worker. At Vanki, five Hindus have
been injured at a firing by sarpanch Dinkar Kavsu Gavli, a
Christian, "in self-defence."
At Nadagkhadi, a Hanuman temple has been damaged. This is
hardly the behaviour of a minority that fears for its life.
Secondly, in a district where 98 per cent population is
tribal, an increased awareness among tribals about their
human and legal rights can hardly lead to internecine
friction. If anything, it will strenghten their unity.
Also, to say that outsiders can create trouble at a time
when tribal awareness is at an all-time high does not sound
convincing. But who are these outsiders? And what is the
issue they are raising? The issue, of course, is religious
conversion.
And the central figure of the outside forces is Swami
Aseemanand. The Home Minister, the missionaries as well as
Hindutava supporters are unanimous in naming him as a key
figure, although with predictably different intonations.
But, who is this Swami Aseemanand'? And what is he doing.