The escalating number of attacks on Christian communities in India is not a new thing. However, a recent news article published on February 7, titled ‘Hindu Radical Group Demands Removal of Jesus’s Idols from Schools,’ caught my attention and raised some unsettling thoughts. As a Christian hailing from the same harmonious state of Assam, I feel compelled to share my perspective on this issue considering a matter of concern that needs deep introspection to foster understanding among the people of the Northeast, especially those radicalized by ignorance and misinformation.
During a press conference, Satya Ranjan Boraah, president of the Kutumba Surakshya Parishad, made several allegations against Christian institutions in Assam. While citing constitutional articles to support his claims, he initially portrayed himself as a law-abiding citizen, but ironically ended with uncivilized warnings for these institutions to remove religious icons or leave the country. Such an approach is undisputedly problematic in a civil society.
Unfounded Assertions
The primary accusation revolves around the use of educational institutions to promote religion, a claim lacking substantial evidence. A mere assumption, lacking concrete examples, fails to establish a conclusive fact.
Considering Christianity’s presence in the country for over two thousand years despite comprising less than 3% of the population, it’s worth questioning: if these schools promote religion, despite thousands of students educated in Christian institutions for decades, how many of them have changed their religion to Christianity?
Activities like prayers and songs during assemblies are common in both private and government schools, with parents’ implied consent as part of routine school activities. Such practices are neither intended to promote one religion over another nor is anyone subjected to changing his or her religion.
Engaging in these routine school activities does not transform educational institutions into religious establishments. Furthermore, noteworthy instances of political leaders, including members of the ruling party like the current Union Cabinet Minister of Ports, Shipping, and Waterways and Minister of Ayush, Sarbananda Sonowal, having received education in Christian institutions, underscore the acknowledgment and acceptance of diverse religious backgrounds. It is essential to assert that none of the provisions outlined in the Constitution of India, as referenced by the organizer’s president, are violated by these educational institutions.
It’s unfortunate that on the 14th of February, the day our country’s Prime Minister inaugurated a magnificent temple in Abu Dhabi, Christian institutions in India faced harassment mandating them to observe Saraswati Puja. As a democratic, secular country, incidents like these regressively tarnish our country’s image on the global stage.
How secular are we?
The ceremony of laying the foundation of the new parliament building, the temple of democracy, was carried out as per the rituals of a particular religion. Its inauguration also took place in a manner associated with one particular religion. How shall we interpret such developments? Lawmakers today are donning saffron clothes inside the temples of democracy in the country. I do not think any organization has an issue with it.
Visibly, it is perturbing; therefore, when priests or nuns wear habits in their self-funded private minority institutions, it becomes objectionable. It is immaterial to the argument if wearing such clothes or the presence of religious icons in the institutions are essential religious practices. The fact is that they do not per se violate any law or guidelines in the country, nor have they to this day morally or emotionally confronted any student or staff directly associated with the institutions.
As Indians, we have grown to respect the religious sentiments of others and even the presence of a place of worship within the premises of educational institutions. The presence of religious structures like the Vishwanath Temple on the Banaras Hindu University campus suggests a long-standing acceptance of diverse religious symbols within educational premises.
‘Right to establish and administer educational institutions of their choice’
Article 30(1) of the Constitution of India grants minority communities the right to establish and administer educational institutions of their choice. Landmark judgments, such as TMA Pai, Kerela Education Bill, and Ahmedabad St. Xavier’s College v. State of Gujarat, elaborate on the meaning, applicability, and rationale of this right. ‘The right to administer has been given to the minority so that it can mould the institution as it thinks fit and in accordance with its ideas of how the interests of the community in general and the institution, in particular, will be best served’. ‘
Any law or executive direction that seeks to infringe the substance of that right under Article 30(1) would be void. Therefore, within the rights granted by the said article, the mere presence of religious icons does not violate any of the constitutional provisions or the existing prescribed guidelines. Imposing ill-motivated external control over the status quo or issuing threats to institutions by a non-state agency amounts to criminal intimidation in a court of law.
Ignorance of Christian theology, practice of faith, and the principles of administration
Radical demands and warnings against Christian institutions also stem from ignorance about Christian theology, administrative principles, and work ethics. Various denominations within Christianity run educational institutions, and priests and nuns are not representatives of Christianity as a whole. Whenever any issue arises in institutions, priests and nuns become the immediate target, viewing them as the authority of the church.
It must be known that, over time, the theological interpretation of Christianity, irrespective of denomination, has progressed considerably. In the Catholic Church in particular, papal encyclicals have emphasized universal values such as the dignity of humans, care for creation, and toil for a just society. The social teachings of the Catholic Church have been a major guiding factor in incorporating a humane approach to the practice of faith and its service to mankind. So, when the Church promotes any service, it isn’t a half-hazard initiative of a single individual but a well-thought-out endeavor by a community guided by the teaching of the Church for the common good of all.
Therefore, Christianity is a relational religion. The faith it preaches transcends individualism, emphasizing a communal approach. The focal point lies in the paramount commandment to love God and one’s neighbor, as articulated in the Bible (Luke 10:27). The ethos of service emanates from the teachings of Jesus, which encompass providing food to the hungry, offering water to the thirsty, welcoming strangers, clothing the naked, tending to the sick, and visiting the imprisoned (Matthew 25:31). These Christian principles manifest through charitable initiatives and educational endeavors, embodying the essence of Christian duty. Genuine Christian practice involves being charitable and service-oriented, constituting the Dharma of Christianity. These acts of mercy are, in essence, a conversion and not the addition of members to the Christian community. Hence, individuals, be they priests, nuns, or any Christians engaged in institutional management or other charitable services, are actively living out their faith through these altruistic endeavors.
The appropriate way forward
Christian institutions in India have played a pivotal role in imparting high-quality education and healthcare services, transcending barriers of caste, creed, and religion. The Prime Minister himself, during a Christmas event at his residence, publicly commended the Christian community’s unwavering commitment to service, a recognition that deserves universal respect.
In the spirit of fostering understanding and dispelling misconceptions, it is essential to engage in constructive dialogue when disputes arise. Allegations of violating the right to equality, especially based on isolated incidents such as a school’s objection to a 10-year-old student’s use of the ‘Jai Sri Ram’ slogan in a classroom, lack both logical and legal foundations.
Rather than issuing warnings to institutions, organizations should uphold the freedom of parents to choose educational institutions and environments that align with their preferences. The management of Christian institutions equally respects the autonomy of parents who opt not to enroll their children in their schools. In the face of more pressing challenges confronting the nation today, needless harassment of Christian institutions is counterproductive to the common good. It is imperative for the government to play a crucial role in ensuring the safety and security of these institutions and safeguarding the peace and harmony of Northeast India.
Julius Tudu is a human rights activist and a scholar at Vidyajyoti Institute of Religious Studies, New Delhi. He can be reached at: [email protected]