The history of European colonialism in India is marked by various aspects, including trade, political domination, and cultural encounters. One significant dimension of this interaction was the arrival of European missionaries, who sought to spread Christianity across the subcontinent. While some missionaries genuinely aimed to bring spiritual enlightenment and social upliftment, it is essential to acknowledge that certain instances of forcible conversion did occur during this period. This modest attempt further aims to explore the phenomenon of European missionaries’ forcible conversion in India, examining its historical context, motivations, methods employed and its consequences on Indian society.
The arrival of European missionaries in India was primarily a consequence of the colonial expansion pursued by European powers during the 15th to the 19th century. Nations such as Portugal, Spain, the Netherlands, France, and Britain sought to establish trading posts, secure territories and spread their cultural and religious influence in various parts of India. The missionaries acted as an extension of these colonial powers, advancing their religious agendas while indirectly supporting the political and economic interests of their respective countries. European missionaries held diverse motivations for their involvement in India. While some genuinely believed in the universality of Christianity and felt compelled to share its teachings, others saw conversion as a means to assert cultural dominance over the indigenous population. Moreover, religious zeal, a desire for personal glory, and a sense of duty to “civilize” the “heathens” were prevalent sentiments among missionaries. These motivations, combined with colonial ideologies of superiority, laid the groundwork for potential conflicts and forced conversions.
Forcible conversion by European missionaries in India took various forms. Often, it involved taking advantage of the power dynamics that emerged with European colonial rule. Missionaries would collaborate with colonial authorities, exploiting their influence to pressure or coerce locals into accepting Christianity. Economic inducements, such as job opportunities, access to education, and healthcare facilities, were also employed as incentives for conversion. In certain instances, coercion escalated to the extent of denying social privileges, including access to public resources or exclusion from the local power structure, unless individuals converted to Christianity.
For instance, Francis Xavier’s Catholic Church in Goa persecuted innocent Hindu children. Goa’s Inquisition Court operated until 1812. Francis Xavier loved these crimes against Hindus, saying, “After baptizing the people, I order them to destroy the huts where they keep their idols and break the idol statues into tiny pieces. I cannot describe the incredible solace I feel when idolaters destroy idols. I ordered the new Christians to demolish idol shrines and crush the images.” (Letters and Instructions of Francis Xavier, 1993, pp117-8).
“The Catholic Church made Xavier a saint for his cruelty to Hindus in Kerala and Goa. His mass conversion program targeted the Dalits and fishermen. Because he solely cared about Indian Christianity’s numbers. He used persuasion, gifting, persecution (allurements), etc. to proselytize. Church-sponsored temple annihilations must be investigated to properly represent Christianity in India. Francis Xavier from Travancore began temple annihilation in Malabar Coast. During Mysorean invasions, Malabar was late. Portuguese, the first Christian fanatics of the Orient, organised Kerala’s temple demolition in the sixteenth century.” (Velupillai, The Travancore State Manual, Vol. II, [1940], republished 1996, pp 174-75).
Hindus were most persecuted, according to Portuguese researcher António José Saraiva. He claimed that Jesuit converts to Hinduism were 74 percent put to death. Filippo Sassetti, an Italian traveller and merchant in India from 1578 to 1588, said Church fathers compensated Hindus for following their religion and referring to their sacred scriptures. “They destroyed Hindu temples and harassed the people so much that they left the city in large numbers, refusing to live in a place where they were imprisoned, tortured, and killed for worshipping their fathers’ gods”, Sassetti writes. The Portuguese destroyed 160 Hindu temples between 1510 and 1566. Franciscan missionaries forced 300 Hindu temples in North Goa in 1566–1567 (ibid.). The Inquisition destroyed nearly 300 Hindu temples in South Goa. Portuguese writings boasted of burning Hindu temples.
The forcible conversion efforts by European missionaries had significant consequences for Indian society. Firstly, it created a sense of social dislocation and conflict among communities, as religious conversion became a source of division and tension. The imposition of a foreign religion disrupted the existing cultural and religious fabric, leading to alienation and resistance among the indigenous population. Additionally, the economic and social privileges offered to converts created divisions within communities, further exacerbating societal rifts. Furthermore, the forcible conversion attempts challenged indigenous religious and cultural practices, often leading to the erosion of traditional belief systems and cultural heritage. Sacred sites were desecrated or destroyed, and local traditions were suppressed, resulting in the loss of cultural diversity and historical knowledge.
Despite the forceful tactics employed by European missionaries, many Indians resisted conversion, displaying remarkable resilience and resilience. Some individuals and communities actively defended their faith and cultural practices, often forming religious movements that advocated for religious autonomy and the preservation of traditional values. These movements played a crucial role in fostering a sense of collective identity and resistance against the imposition of foreign religious beliefs. Missionaries sometimes gave converts food, money, education, or medical treatment. The linked nature of aid and proselytisation has been criticised as exploiting the vulnerability of underprivileged people. Critics say some missionaries disrespected local religions, customs, and traditions because they believed their own were superior. Local customs and religions have been called “pagan” or “heathen” and replaced with Christian ones. The missionaries are often blamed for embracing colonial divide and rule. New converts often withdrew themselves from their old communities and were sometimes given preferential treatment by the colonists, causing social problems. Some regard this as a colonial strategy to erode local solidarity.
Forcible conversion by missionaries during colonial rule in India was a deeply problematic aspect of European imperialism. It violated the principles of religious freedom, disrupted the cultural and social fabric of Indian society, and contributed to the destabilisation of religious harmony. Acknowledging this dark chapter of history is crucial for promoting genuine religious pluralism, fostering harmony, and upholding the principles of human rights and dignity. European missionaries frequently preferred Christian Western cultural and religious norms over indigenous ones. Local cultures and religions eroded, causing social instability and cultural uniformity. The critics contend that the conversion processes that were utilised were frequently opaque. Missionaries used native terminology and ideas to explain Christian themes. This sometimes led to conversions based on misperceptions of Christianity. In conclusion, some missionaries used problematic methods, but their influence was multifaceted and varied among locations and communities. Thus, admittedly, it is hard to separate missionary efforts from colonial rule.
The author teaches Political Science at Sri Aurobindo College, University of Delhi. Views expressed are personal.
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