By Dr. Sawraj Singh

Last week, in Chandigarh, there was a panel discussion by Indian International Sikh Confederation on religious conversion. I had the opportunity to be one of the panelists. This article is written about the discussion which took place.

 The first point, should religious conversion in Punjab be a concern for Sikhs? I think that religious conversion is a matter of concern for Sikhs because in Punjab, the trend of rapidly changing population is giving the impression that Sikhs will become a minority in Punjab.

After 2011, we do not have any census figures available, but I think that if Sikhs have not become a minority in Punjab yet, they are very close to becoming a minority. Sikhs becoming a minority in Punjab should be a concern for all Punjabis. This is so because a rapidly changing demographic causes social instability whose results can be very dangerous. Social instability can lead to violence.   

The second point is the magnitude of religious conversion or how large of a problem is religious conversion. In the 2011 census, the population of Christians in Punjab was 1.75%. Some people think if the Christian population has increased by half of a percent or 1 percent, this is not a big deal.

These people do not know that many Sikhs have converted to Christianity, but do not identify legally as Christians. They do this because if they identify as Christians, then they lose the government benefits which they receive as Dalits (scheduled castes).

The government benefits of being a Dalit are only given to Hindus and Sikhs, but Christians and Muslims are not given these benefits. Therefore, we cannot tell exactly how many Sikhs have converted to Christianity. But, if we observe how many new churches are being built in Punjab, then we can have a better idea of the size of the conversion.

Some people estimate that in the last three years in Punjab, 10% to 15% new churches have been built. Most of these churches are being built near each other. In the border areas of Majha (Northern Punjab), such as Gurdaspur and Tarn Taran, conversion is happening rapidly.

Now, the next question is: who amongst the Sikhs is converting to Christianity? Almost all of the Sikhs who are converting to Christianity belong to the Dalit community. Here it is important to note that previous to this conversion, large numbers of Dalit Sikhs were leaving Sikhism and going to Deras (sects).

If we examine Deras closely, the impression is given that the leaders of the Deras are JattSikhs, but the followers are almost all Dalits. In the end, on this matter, we must look at why Dalit Sikhs are leaving Sikhism and converting to Christianity.

There are two major factors responsible for this conversion. One is pushing factor, which means there are circumstances within Sikhism which are forcing Dalits out. The second is pulling factor, which means the circumstances within Christianity which are attracting Dalits.

Religious conversion has one more matter. This matter is religious freedom. Every person has the right to choose and practice their religion freely. If religious conversion happens under any sort of pressure, then it becomes forced conversion and the crime of fraud.

When conversion is done with physical force, then it is called forced conversion, but when, instead of physical force, economics is used for religious conversion, then we don’t call this forced conversion, but conversion by choice. But the truth is, religious conversion by economic power is also forced conversion.

If money is given directly or indirectly for religious conversion, then it is forced conversion. Under economic pressure, if a job, visa to other countries, money for children’s school fees or money for healthcare and medicines for a sick relative is offered, then it is also forced conversion. Because of these tactics, in some places, Christianity is growing.

This cannot be called conversion by choice. Such conversion is forced conversion. In the same way, if a patient is promised that their cancer or other incurable disease will be cured if they convert, then this is a criminal offense of cheating. This is why pulling or economic factors come under forced conversion or criminal offense.

In my opinion, the most important factor in religious conversion of Sikhs is the pushing factor. The Sikhs should introspect and engage in self-criticism to answer why we are going against our own philosophy.

There is a gap between principles and practice in all religions. To some extent, the gap between principles and practice can play a positive role because this can be an incentive for progress and development. But, the situation in the Sikh religion is different.

Shri Guru Nanak Dev Ji, the founder of Sikhism, was not only a social reformer, but a revolutionary. He completely rejected the varn vivastha (caste system) and said that he had nothing to do with the high caste: “Neecha undar neech jaat, neecho hu att neech. Nanak tin ke saang saath vadiya syon kya rees” (Nanak belongs to the lowest of the low caste, the very lowest of the low. He does not want to associate with the elite).

Guru Nanak’s philosophy is the philosophy of the kirti and kisan (laborer and peasant, respectively). In the Hindu varn vivastha (caste system), they were placed at the lowest level (shudra). Guru Nanak said that agriculture and honest labor are supreme.

Guru Nanak condemned the food prepared in the home of Malik Bhago (a very rich and powerful man who exploited the poor) because it was made with the blood of innocent people. Guru Nanak praised the roti (bread) of Bhai Lalo (an honest worker) because it contained milk from honest work. Guru Nanak clarified that he is on the side of honest workers (Bhai Lalo).

The feudal class which has emerged among the Sikhs has turned everything upside down. The feudal class has brought back caste-based discrimination and ritualism to Sikh society. After the Green Revolution of the 1960s, the rich peasantry of Punjab formed an alliance with American imperialism and transformed into a capitalist class which forcefully captured and controlled all institutions (including religious) in Punjab.

This capitalist class abandoned the principles of human equality, social equality and justice. Today Sikh society is a victim of caste-based and region-based divisions. Today, on the basis of caste, there are three categories: at first place (top category) are Jatts; at second place are Khatris, Ramgarhias, Aroras, etc; and at the third place (bottom category) are Dalits.

Almost all of the conversion is from the Dalits. Even before converting to Christianity, these people were moving away from mainstream Sikhism. Dalits joined Deras in the largest numbers.

Based on regional categories, the first place is for foreign-settled Sikhs, the second place is for Sikhs from Punjab, and the third place is for Sikhs living outside of Punjab within India. As the Dalits are moving away from Sikhism, in the same way Sikhs living outside of Punjab in India are moving closer to BJP.

It is obvious whomever you place in the lowest category will not stick with you. In foreign policy, instead of siding with the downtrodden, Sikhs are looking to join the elite. They are leaning more towards the western imperialist countries and Israel.

Sikhs do not want to associate with the Global South which is their natural ally and this association is compatible with Sikh principles. I feel that religious conversion and other problems which the Sikhs are facing are being caused by the religion of Bhai Lalos (working people) being taken over by Malik Bhagos (rich elite).          

Dr. Sawraj Singh is a US-based writer.