1. Answer: We have no figures for the years 1947 and 1954 for the districts.  As regards 1951 we have census figures for both the districts – Raigarh and Surguja.  For 1941 we possess figures only for Jashpur Sub-Division.

Total Population – 223,632
Christians – 56,188
Non-Christians – 167,444
Scheduled Tribes – 168,811
Scheduled Castes – 13,256

Total Population – 919,520
Christians – 13,873
Non-Christians – 905,647
Scheduled Tribes – 228,193
Scheduled Castes – 56,880

Total Population - 822,041.
Christians - 545.
Non-Christians - 821,496.
Scheduled Tribes - 379,980.
Scheduled Castes - 47,884.

NOTE. - With regard to the population of Christians in 1951 in Jashpur Sub-Division attention is invited to our reply to question No. 2.

2. Answer: While there is a general rise of population on account of the common causes that have led to the general rise in the whole of this country, the population of the scheduled tribes has been reduced to a large extent due to conversions to Christianity brought about by the Christian missions.

The Christian population has increased by leaps and bounds.  The intensive activities of the Christian missions have practically begun as late as about 1951 in Surguja and parts of the Raigarh, district except Jashpur sub-division.  The statistical study would, therefore, naturally depend on Jashpur sub-division alone, as the present figures of other areas could not be covered up in the Census of 1951, being the later development.  However, Jashpur sub-division can well be taken as a measuring rod to understand, the implications involved in the problems of the Christian missionary activities in Surguja and the said other parts of the Raigarh district also.

The figure of the population of Christians in Jashpur sub-division as shown in the Census Report of 1951 is a surprise.  Irrespective of the fact that the figure of the 1951 Census shows a fall in the population of Christians, the actual position is that there has been large increase in their population since after the year 1941.  The total population of Roman Catholic Christians according to their own statement in the Catholic Directory of the year 1954 is 80,440 for the year 1953.  This figure is for Raigarh and Surguja districts.  We may roughly estimate the population of.  Roman Catholic Christians in Surguja and other parts of Raigarh district except Jashpur sub-division as about 12,000.  Substracting this figure of 12,000 we get the approximate population of Roman Catholic Christians in Jashpur sub-division 68,440.  According to the Census of 1941 the population or Lutheran Christians in Jashpur sub-division was 6,165.  It can be roughly estimated that the population of the Lutheran Christians had increased up to about 8,000.  Totalling up the figures of Roman Catholic and Lutheran Christians we get the total population of Christians in the Jashpur sub-division 76,440 as against the population of Christians shown in the Census Report of 1951-9,692.

This rapid increase in the population of Christians is due to the intensive and extensive activities of proselytisation on the part of the Christians Missions.

3. Answer: The district authorities or the Missions could alone be in a position to furnish right information in this respect.  But it will be evident from the statistical study of the Christians population at each of the census years that the rise in the population of the Christians was due only in a negligible proportion on account of increase in the birth-rate as compared to the huge rise on account of the newly brought about Christians.

4. Answer: The figures can be supplied by the District authorities or the Missions.  It can only be asserted here that almost all the conversions have taken place amongst the scheduled tribes in tribal areas of these districts.

5. Answer: The Missions maintain registers in which the names of the persons supposed to be newly converted are entered.  Before all other things the top-knots of such persons are cut off.  They are required to attend church prayers on each Sunday.  The pracharaks have to keep a vigilant eye on these persons and mark the progress of their disassociation from their traditional ways of living and customs.  New patterns of social life are tried to be instilled in them.  Such persons qualify themselves for baptism as soon as they have convinced the mission authorities about their complete isolation from the old community life of the village in so far as such life is regarded against the interests of the mission.

People are converted individually as well as in groups.  Yes, in the case of a family, it is only the head of the family who is usually converted.

6. Answers: (1) Roman Catholic Mission of Ginabahar in Raigarh district.

(2) National Missionary Society of South India, H. Q. Guntur (Madras).

(3) British Mission of Nawa Bhandaria, district Palamu (Bihar).

(4) Elim Missionary Society, H. Q. Dehri district, Shahabad (Bihar).

(5) General Conference of Mennonite Mission of North America H. Q. Champa Bilaspur.

(6) Church of Christ Mission of America, H. Q. Bilaspur.

(7) Swedish Lutheran Church, H. Q. Sagar.

(1) Gossner Evangelical Lutheran Church of Ranchi (Bihar).
(2) American Evangelical Mission, H. Q. Gass Memorial, Raipur.
(3) Roman Catholic Mission of Ginabahar.

All the above Missions are under the control of their respective Home-Boards in foreign countries.

The agents of these organisations approach people individually.

7. Answer: All the organisations have an established machinery through which contacts with the people are maintained.  In suitable areas, mission centres are working with their respective areas of operation.  Under the heads of these mission centres, personnel up to the Pracharak of the village work.  Each of the activities has a separate department under the charge of trained hierarchy of the personnel.  The popularly known departments are-Ecclesiastical, Educational, Medical, Banking and Moneylending, including Grain Banks and Co-operative Societies, Labour Unions, Labour Recruitment for Tea Gardens in Assam and Bhutan, etc., Students’ Unions Women Organisations, Agricultural Department, Handicrafts, Finance, Propaganda, Publications, including Press, etc., Orphanages, Mission Stores, err...

All the above departments work with the spirit of proselytisation.  In places, where this incentive is absent, the missions have not cared to render their so-called humanitarian services.  J. Waskon Pickett, who has tried to justify even the most ignoble acts at mass conversions by the missionaries in India, in his Survey Book "Christian Mass Movements in India”, has recorded:

“In one area several highly qualified missionaries tried to lift a group of outcastes from social degradation, poverty, and illiteracy as a preliminary to ministering their spiritual needs.  Schools were opened, co-operative societies organised, and medical work inaugurated.  Many became literate, economic conditions were improved and many diseases were cured.  But when the missionaries then began to preach Christ, the response of those whom they had helped was: ‘You are experts in running schools, co-operative societies, and hospitals.  What do you know about religion? For advice on religion we will go to the priests who make that their business’.  At length, the missionaries left the area in discouragement and their beneficiaries slipped back into debt and in-sanitary living conditions.  They only abiding result of years of work was that a number of those whom they had served were able to read.”

This can be taken as a representative case applicable to all the organisations.  Had the poor tribals of this area sufficient mind to reply to the missionaries in the same as the persons in the above case did, then, here too, perhaps, we would have witnessed the departure of the missionaries of this place away to some other areas in search after the fields responsive to their motives.  But another example which Mr. Pickett has recorded could be nearly applicable for this area.

“Why did you become a Christian?, we asked a Govindpur man.  ‘Because the other did, I suppose’, he answered.  Don’t you know whether that is so? He was asked.  ‘No, I don’t know why I became a Christian.  One religion is as good as another.  They told me I would be very happy as a Christian and that they would do a great deal for me. But after I was baptised they forgot me.’………”.

These activities enable the missions to come in close contact with the people and have gone a long way towards the exploitation of the needs of the people for increasing the strength of converts.  It has also helped the missions to isolate the community of converts from the general community life and to keep them tied down to the loyalty for the missions. In the actual working rarely can the poor Hindu tribals reap any advantage from the missions without risking their faith and culture.

The organisations indulge in the political sphere also.  Whichever politic party suits best their purpose is the criterion on which their adherents are advised to take part.  And the converts are seen tossed from one sphere to another.  For example, in Jashpur, in the beginning of 1948, the Roman Catholic Mission had though it beneficial to sympathise with the Congress.  But later on, when they found that they could not get control over this party here, the converts, as a community, were advised to join Praja-Socialist Party en block, which they did.  Their loyalty to this Party even is not founded on the acceptance of the principles of this Party as such, but on the expectation of dominating the Political sphere of this area, e.g., they have got their own man.  Shri Johan Ekka, elected as M.L.A., on the ticket of the Praja-Socialist Party, they have as many as ten members in the Janapada Sabha of this area.  But in reality all the organisations politically are dreaming of a separate province of Jharkhand which they think would depend on the expansion of Christianity and strong consolidation of the community of their converts.

It must be borne in mind that the general policies of all the organisations are controlled and prescribed by the Home Boards of them in foreign countries.

In new fields the post of Pracharak itself is an inducement and temptation for conversion. In such fields, out of the newly converted persons Pracharaks are in many cases appointed and their influence is utilized to the fullest.  To attract people towards the missions, the posts are also advertised.  But in settled areas, candidates are trained in their training schools and then appointed as Pracharaks.  In new fields, the seasoned Pracharaks of settled areas are also deputed till such areas have fairly progressed.  But in the settled areas the Pracharaks generally belong to the same area in which they work.

The emoluments, in cash, of the Pracharaks, range from Rs. 30 to Rs. 50.  The Pracharak, in addition, as the teacher of the primary school gets contribution in kind yearly from each of the students, e.g., one mound of paddy or so.  Further, he gets help in kind from the villagers of his jurisdiction on some other counts in lieu of the services he renders on behalf of the mission.  The Head Pracharaks get emoluments ranging from Rs. 60 to Rs. 70 per mensem, in addition to what they get in kind similar to the case of the pracharaks mentioned above.

Rewards in different forms are offered to the successful pracharaks.

8. Answer: Different and diversified methods are used by the Christian Missions according to the conditions in which the people live and think.

Approaches are made on the plane of the understanding of the people so that exhortations may be quite-intelligible and appealing to them.

Plans and techniques applied offer vehement inducements on the worldly plane.  The areas chosen have been of purely tribal people whose ignorance and gullibility afford best field for reaping the harvest.

To start with, centres away from the touch of civilized people and possibilities of easy notice or exposure are chosen where a batch of missionaries or Pracharaks is settled who make announcements of the arrival of heavenly aid for the removal of the long-lived sufferings of the people.  People are attracted to offer expression to their needs with the hope of their fulfilment.  Holding this as the first grip, a sense of frustration and hopelessness, as to the means for the satisfaction of their needs of their belief and knowledge is created in the mind of these credulous people and picture of their needs being satisfied by the selfless services of the mission is presented before them.  To convince them inventions or exaggerations are made to paint ugly and black pictures of their exploitation by the Hindu community.  The Government is also not spared inasmuch as it is termed by them as incapable to solve the problems of the people or as hostile to their welfare.  The basic achievement of creating disaffection, discontent, hatred, sense of isolation is further aggravated till the tribals fix it in their mind formerly the false conviction that they are the most hated and neglected people, and non-Hindus.  The remark of Mahatma Gandhi may be aptly quoted here:

“What have I to take to the aborigines and the Assamese Hillmen except to go in my nakedness to them? Rather than ask them to join in my prayer, I would join their prayer.  We were strangers to this sort of classification-‘animists, aborigines, etc., But we have learnt it from the English rulers.”

This creates a favourable situation for the mission for gaining the confidence of these ignorant people.  Then they begin rendering a few of the services, like, medical treatment, improving the sanitation, etc., which enables them to gain further confidence of the people.  In course of this naturally some of the people come in more contact and begin to manifest signs of interest or devotion to the mission people with a feeling of obligations.  People also begin to look upon them as benefactors.  It is generally at this stage that the motives of the mission begin materialising, and it is at this stage that it has become easier for them to bring about all types of conversions-mass, group, family individual.

The flood of conversion movement in the Chhota-Nagpur district amongst the tribals-Oraons, Munda, Kharia, etc., entered in the Raigarh and Surguja districts, and the mass conversions of the first two decades in Jashpur subdivision are closely related to those taking place in bordering tract of Chhota-Nagpur.  Hence the mass movement of conversions that took place in Jashpur could be well illustrated from what took place there in strengthening the plans and technique of the missionaries for Jashpur.

“The true history of the agrarian agitation in Chhota-Nagpur has yet to be written.  The task has so far been attempted by partisans only.  Munda children of the German Mission are even now sedulously taught the gospel of hate in the class-room of their schools.  One of the school text-books entitled ‘Nelem Odo Senem’-Look and Walk-Which was published by the Munda Sabha of the G. E. L. Mission, Chhota-Nagpur, in 1909, tells how the ancestors of the Munda reclaimed the jungles and converted the country, by their labour, into a smiling garden.  It tells the Munda boy how his forefathers successfully drove away all wild animals from the country and also how enemies who were worse than the wild enemies came in as inter-loppers and robbed them of the fruit of their toil.  In further states that in spite of various laws framed by the English to restrain these foreigners, as are still being despoiled by Hindus and Mussalmans.  The schools in which these doctrines are inculcated are largely subsidised by our Government.”

“The missionaries made no secret of the fact that their principal motive in stirring on behalf of the Kols was to preserve and extend the influence of their Mission with their people.”

“During the fifty years which has elapsed since the mutiny, the history of the Ranchi district is one of agrarian discontentment culminating in the Sardari Larai and the Birsa rising.  It is also the history of the spread of Christianity.”

“There is no doubt that the great success of the Christian missions in obtaining converts is due largely to the secular benefits which the Mundas, thus, obtained.”

“An elaborate memorial has now been received bearing the signatures of all the German missionaries.  It contains many passages or expressions which make me fear that the Kols having embraced or intending to embrace Christianity expect to have their rights (real or supposed) vindicated by their priests and pastors.  It would almost be inferred from one passage in the memorial that in some instances they are dissatisfied with their change of religion because they do not and that it leads to social advancement. It so happens that the rights which the Kols claim in the land are being investigated under an enactment especially passed and by Tribunal appointed for the purpose, therefore, it is very undesirable that any extraneous agitation should arise, the benefits asked for by the memorialists’ impressively on behalf of the Kols could be conceded in full only by depriving other classes-Hindu and Mohamedan-of something which they now enjoy.”

“The aboriginal tribes of India afford promising field for missions.”

“However, it must be said that the many of those who were the first in their respective localities in embracing Christianity, did so neither for the sake of knowledge nor for morality, but because they believed that, by coming into contact with Europeans and adopting their religion, they would be assisted by them in their social difficulties.”

“The Christians were more frequently the aggressors than the aggressed.”

“An unquestioned fact that many of the latter (Kols) embraced Christianity merely in the hope of obtaining possession of lands to which they rightly or wrongly laid claim.”

“The German missionaries who were then the only missionary body in the country a appeared to have adopted a theory that the Mundas and Oraons gave up their half, the fields of their villages for the maintenance of the Raja, when he was first elected, on the condition that they had the other, the better half, free of rent themselves, and that they continued to do so till the establishment of the British courts in 1834, from that period it was said, oppression began.  There is no evidence whatsoever in support of the theory that the half of the land was reserved for Raja.  The claim to half the lands rent-free was evidently capable of indefinite extension.  It was a very convenient theory for adoption by the turbulent ryots, who dreams of recovering their ancient status through the agency of Christianity.”

“The religious movement among the Kols in the direction of.  Christianity has been at once a consequence and a cause of their disputes with their landlords.”

“Luthern Missionaries instilled such feelings in the Christian Bhuiyars that they turned the tables on their masters and took forcible possession of large quantities of land to which they had not the remotest title.”

“For the belief that many persons conceived the idea that by embracing Christianity they would be entitled to the support riot only of their spiritual pastors but also of Europeans generally in the settlement of their grievances and vindication of their rights.”

“There is not the slightest doubt that the majority of our converts who apply for admission to the Church are almost actuated by secular motives.”

(In the above quotations the term “Kol” is used for Adivasies - Oraon, Munda, etc.).

The Oraons and Munda of Jashpur being related with their neighbours of Chhota-Nagpur, they also were influenced with the sweeping tide of mass conversions that took place among their own kith and kin in Chhota-Nagpur.  The whole history of the foreign missionaries in Chhota-Nagpur reveals how they tinder the pretext of taking up the cause of the tribal people misled them into the belief that they were separate from the Hindu community, the Hindu are aliens and their enemies, the Hindu landlords were their exploiters and oppressors, and turbulent rivalry with the Hindus and the embracing of Christianity were the only possible solutions for the solution of their problems.  And thus ultimately led them into open feuds with the Zamindars and brought about their mass conversions to Christianity.  In the Jashpur State the foreign missionaries created no less trouble.  They began sowing the seeds of their subversive activities in the 1st decade of the 20th century in this area and the newly made converts of Chhota-Nagpur were cleverly used by them as fertilizers for the soil of this tract.  The missionaries from the border lines of the Jashpur State began preaching the gospel of disloyalty towards the Ruling Prince, who being endowed with an exceptional prudence and foresightedness could see through the game of the missionaries.  He made timely and wise protests against the movement of the missionaries to the Political Agents, and took a firm stand against their being permitted to carry on such kind of activities in the State.  But the Britishers guided by their notorious policy of Divide and Rule permitted the entry of these foreign missionaries inside the borders of Jashpur. The result was, which was bound to be, that the Missions established themselves firmly in this area too and converted as many as 40,516 persons up to 1921.  So many subjects of the Ruling Prince had thus become fanatically disloyal to him.  Here too the missionaries tried to spread the poison of false idea that the subjects were being oppressed by the Raja and that the people were mere slaves and that the people must revolt against his administration.  As a climax the missionaries brought about an open rebellion by the converts against the Raja which resulted in loss of life even.  But the disturbed conditions satisfied the missionaries all the more in their lust after gaining converts and in the years to come till today we have witnessed a continuous rapid growth of Christian population and along side with it the influence of the missions in all domains-religious, social and political. Jashpur was the first target of attack by the missionaries and all that took place here entailed a risk on the part of the British Government to support indiscriminately the missionaries.  Hence the trouble that was imminent to break in the adjoining Udaipur State through the activities of the same missionaries was cleverly discouraged by the Political Department and thus fortunately this State was saved.  It was through this State that the tide of the missionary activities was to enter Surguja, Raigarh and other adjoining States of the Chhattisgarh Agency which now form the part of the present Raigarh and Surguja districts.  Hence these States were also saved by force of circumstances that had led the Political Department to think in terms of sobriety till it had regained the confidence of the people and the Ruling Princes.  It was perhaps the postponement of the missionary enterprises in these States and it carried them safely till 1948.  But as soon as India got independence, the secular policies of our Government as if granted a lease to these missionaries to enter into these States and to carry on the work of even the worst type of proselytisation, which they have done within the last three or four years in these places with the result that they have now thousands of converts while they had almost nil prior to the year 1948.

The sense by which the Political Department was thenceforth to be governed had led them to display an impartial attitude and in response to this it came to record certain truths.  In the year 1936, Lt. Col. A. S. Meek, Agent to the Governor-General, Eastern States, Ranchi, made a report to the Government of India on the nature of the activities of the foreign Christian .missionaries.  A few of the following remarks or references of his will be sufficient to throw light in support of what has been stated above.  It is an undisputable fact that the foreign missionaries have played a role in the history of India, of paying the way of establishing the foreign imperialism in this country.  But it is fortunate that occasions used to arise in the midst of the imperialistic rule of the English when the truth itself warranted its expression through the month of the rulers themselves and, therefore, it has much more value:

(1) “Colonel Murphy went immediately to Udaipur and visited 15 of the villages, his visit being without any previous intimation.  He found that the statement that the movement of the people in the Udaipur State towards Christianity was entirely spontaneous and actuated by a knowledge of the benefits to be received was entirely incorrect.  The people concerned had no knowledge whatever regarding such benefits and had been actuated by one idea and one idea only, that being the receipt of money from the mission on loan………  He found that the information bad been disseminated throughout this area of the State that loans were to be readily obtained at the mission station at Tapkara on a note of hand without security, all that was required of payers being that they should have their top-knot cut off …… that when one member of a family had taken a loan all the members of that family were shown as would be converts……… Christian schools had been started by catechists who had invaded the State from Jashpur and in one instance a mission teacher had stopped the boys from going to the State school.  People questioned made it plain that their only purpose in going to the mission station had been to get money and all said that without this payment of money none would have sought to become Christian.”

(2) “The Raja of Jashpur was prevailed upon to agree to terms of a modus operandi but Friction continued and a few months later the Raja sent in a memorial of protest.  His case was that ‘conversion to Christianity was synonymous with subversion of old custom and existing rights and obligations’.  He stated that the catechists induced catechumen to rebel against his authority and refused to render services due from them as rent-free holders of certain lands.  He demanded that he should be permitted to vindicate his authority and enforce his traditional rights.  The Political Agent was anxious to support the missions and while admitting that catechists did ignore the Ruler he held that the latter must abide by the agreement.”

(3) “Mr. Blakesley made a thorough enquiry in Jashpur and submitted a full report to the Local Government in 1913.  He found that the movement towards Christianity in the Jashpur State was in no sense a religious one, it was one actuated in lesser measure by the expectation of social benefits to be obtained, Christians being able to get their children married by the missionaries in the adjoining districts of British India without incurring heavy expenditure, but the real governing causes were political and agrarian……….  He found that the missionaries had advanced loans to many of their converts and that the missionaries had a considerable hold on them by means of these loans.  He found that the catechists interfered on every possible occasion in the temporal affairs of the Christian converts.  ‘These catechists carried complaint to the missionaries, wrote petitions for the converts, accompanied them to the courts, worked out cases for them and generally acted as unrecognised Vakils, the State authorities having no control over them at all’.”

(4) “His (Raja of Jashpur’s) distrust and dislike of missionary propaganda, especially that of the Jesuits, arose solely out of the agrarian and political agitation and the subversion of his authority which he foresaw, and against which he sought in vain the protection of the political authorities.”

(5) “Mr. Blakesley showed that, under the guise of religious proselytism, political propaganda had been spread throughout the State (Jashpur). The Roman Catholic priests alleged that they had no concern with the temporal affairs of the State, but this was abundantly disproved and the Arch Bishop had himself been continually referring to the Political Agent in respect of temporal matters. He expressed the opinion that the rulers authority had been seriously undermined, a result which, he observed, the Chief (Raja of Jashpur) had himself expected from the spread of mission activity in his State.  He pointed out that his predecessor had in 1906 assured the Chief that he would be responsible that his authority in his State would not be weakened by people becoming converted to Christianity, a promise that had not been maintained.”

(6) “I will set down here also the fist of note made by Mr. Napier, that the Anglican Bishop of Nagpur, who had worked by the side of the Jesuit Mission, had told him that they had no real hope of Christianising adult men and women but that they did hope to be able to instil the doctrine into the minds of children.  This accounts for the recent action of the Jesuits in removing children from the Udaipur State to the Catholic Station at Tapkara, in Jashpur.”

(7) “I now come to the disturbances which occurred in Jashpur in 1922, and which resulted in some loss of life and in the deposition of the Chief.  In May 1922, the Superintendent of Police at Ranchi informed the Bihar and Orrisa Governments that a society had been formed by the Lutherans of Ranchi called the Unnati Samaj……… In July, an Englishman, who had been in Jashpur in connection with the recruitment of coolies for the Tea Gardens in Assam, reported to the Political Agent that there was a dangerous movement amongst mission preachers in the State, and that secret societies had been formed……… Enquiry revealed that the trouble was caused by the Unnati Samaj acting through the agency of the Lutheran Pastors and Pracharaks.  A state of rebellion ensued, and the Raja connived at illegal acts of repression designed to secure his secret purpose of expelling the mission agents from his State.”

(8) “No trouble of any serious dimensions seems to have taken place till 1927 when the Superintendent made a report that the Roman Catholic Mission was taking a strong action in spreading Christianity through the large Khuria Zamindari, a jagir of the State (Jashpur), which had hitherto not entered the field of the missionary activity……  The Superintendent at the same time was ordered to go into the Illaqa and make a report on the conditions there, and he found that the priest had commenced their operations thereby sending Christians into the country who concealed the fact that they were Christians and took service as field labourers or lived there with relations.  When in course of time a sufficient number of such people had taken up their residence in the Illaqa three preachers went into the country and they appointed 16 assistants from amongst the Christians who had gone to live there and a mass movement of conversion to Christianity ensued.”

(9) “Describing the position as it is today in Jashpur, the Superintendent gives the population of the State as 193,000, the number of Catholics 50,000 and the Lutherans 4,000.  Christians are now to be found in practically all villages of the State (and continuous pressure is being exerted by the Fathers to secure conversion of the remaining part of the population.)”

(10) “There are 12 Jesuit Fathers resident in and distributed throughout the State (Jashpur).  There are 163 Indian preachers paid at rates of Rs. 4 to Rs. 6 plus a small quantity of rice from each Christian family.  The Christians have given these preachers little land so that each holds also a small farm.  They are badly educated people and the Superintendent describes them as mere pawns in the hands of the priests.  They act as Vakils for their people in all matters, and interfere continually in all temporal affairs.  They are compound non-cognisable criminal cases and pay the composition money into the mission funds, and they at times, hide criminal cases occurring in their communities.  In 1935, a preacher was convicted for attempting to suppress the offence of murder and the record of trial shows that one of the Catholic Fathers knew of the murder and connived at the concealment of the crime.  There was a case in 1928 in which preachers so persecuted certain aborigines who had renounced Christianity that one of them committed suicide.  The Superintendent shows that these people have no regard for the ruling House, and that they have in their hands to cause riots and rebellion.  The Superintendent has shown tact in his dealings with the European priests and gets on well with them, but he states that they have no interest in purely humanitarian work and that they have done nothing for the people on the medical side, their whole aim being to secure converts and to increase the number of Christians in the fold.”

(11) “The Roman Catholic Mission has established co-operative banks and through these banks they secure the added obedience and devotion of the people.  They encourage immigration to the Assam Tea Garden, and on the return of the emigrants get them to deposit their savings in the banks.”

(12) “This officer is of opinion that in course of time the Jesuits will convert all the aborigines of all the States in this part of the Agency.  If this were to occur and foreign priests were to be given full freedom of entry and residence the result might be virtually a foreign Government of the whole group.”

(13) “I have shown the admissions of the Jesuit Archbishop of Calcutta and of the Anglican Bishop of Ranchi that, in so far as religion is concerned, the change of faith has practically no meaning for adult men and women amongst aboriginal people.  It is to my mind clear from the methods adopted by the Roman Catholic Missionaries that they too know that the theory of freedom of conscience is a sham.  They know fully well that, as the historical account of missionary enterprise which I have given abundantly proves, the aboriginal people of this part of India change their faith and accept Christianity in the expectation only of material benefits to be received.  True religion has nothing whatever to do with the matter.”

(14) “We have seen that the late Raja of Jashpur was described by many political officers and by the Chief Commissioner of the Central Provinces as a just and kind ruler.  He was, apparently, a man of exceptional personal merit who had kept his people content.  He saw the danger that lay in Store for him after the missionaries entered his State and he endeavour 'd to keep them out. They were forced upon him; he lost heart; and when the missionaries stirred up agitation he was unable to cope with the situation and was deposed.”

The above is, in short, the historical record of the deeds of the foreign, missionaries - the deeds which speak for themselves to present a true picture - the picture which represents the implications of their present activities also as also of the future.  As to their methods enumerated in the question, it must be stated that they employ as all these methods.  In further support of this a number of their recent acts and commissions are herewith appended to this - Appendices A and B. Reference to these is invited.

9. Answer: No instance has come to notice where a person of Matriculation standard or above has converted himself to Christianity.  There are instances where boys who have studied higher classes in the mission schools have been converted.  But in such cases the background of long association and the inducements of material benefits were responsible to cause their conversion.

No instance of a well-to-do person of an annual income of Rs. 1,000 or above of his being converted has come to our notice.

10. Answer: In this area, so far, we have not come across any instance where the Conversion was the result of religious conviction.

11.  Answer: True Christianity should not become the cause for the loss of any kind of loyalty to the nation.  But the experience is that the conversion to Christianity has adversely affected the national loyalty and outlook of the converts. Which is this Christianity then? It is the Christianity of the Foreign Missions and not of Jesus Christ. Rev. E. De Meulder, S. J., the foreign missionary whose influence works in this tract, may be cited as an authoritative representative of the mission-Christianity.  He has written a number of books, like “The Whole World Is My Neighbour”, “The Tribal India Speaks”, “India Immortal”, etc.  In his literature, he appears to have spared no pains to make the best of the propaganda for the mission, to justify with the skill of perversion and twisting facts all the activities of the mission, to secure as much benefit as possible from the Government and to, instal in the mind of the reader contempt for, all that might expose or cause failure of the plans of the mission; but, he has not failed to decorate his books with the glazing photos of personalities like, Mahatma Gandhi, Pandit Jawaharlal Nehru, Rabindranath Tagore, etc., and why should he have not done so, if he had thought that the blocks of photos in his books would almost blind the readers as to the purpose and reality behind them.  In his “The Whole World is My Neighbour”, this Rev. Father of the Catholic Mission pleads:

“………the problem of problems in India is that of the untouchables and of the aboriginals-in all close to 100,000,000-no social or political legislation can change the status of these people as long as they themselves believe in the essential Hindu tenets of birth, rebirth, re-incarnation, karma and caste.  Similarly, caste Hindus can logically treat the untouchables in the villages in no other way than they have always done throughout the centuries.  The iron law of Karma makes untouchables or touchables from birth onwards, and no power on earth can change it.  The only solution-is a change of religion to either Islam or Christianity.  If these 100 million people join Islam, then the Hindu-Islam Problem remains entirely insoluble.  The conclusion is that a third major community is needed in India to keep the balance between the two others and help to keep peace in the country.  This third community is the Christian community, mainly (not only) recruited from the 100 million aborigines and untouchables.”

He further suggests in this book:

“……… let young India cast a glance at the Muslim soul and at the Hindu soul.  Let India study their respective relations to Christ and see whether anyone else is as fitted as he is to be the common corner stone of Greater India.”

Finally, in his “India Immortal” the Catholic Rev. Father dreams:

“I have no doubt that a Catholic India would have been the brightest pearl in the Crown of Christ, the King.  Neither have any doubt that Catholicism, with its message of human personality distinct from God, free will, the essential goodness of matter, God’s Mercy, etc., would have made far a greater India than the one we know, and by the very fact, for a better world.”

The above are the aspirations of the Christian Missionaries in India.  Conversion of people is their motto, and, through it, the political domination over this country.  The very methods and the process employed for bringing about conversions cut at the very root of the native sense of national loyalty and outlook.  Almost all conversions have been preceded by the deliberately created background of extreme discontent and abhorrence in the mind of the would-be-converts for their own heritage, culture of thousands of years, social bonds, past history, things of common pride and honour, and other vital factors which go together as the very essence of the sense of nationality.  Can it be believed that a convert who, in the very process of his conversions to Christianity, became defiantly antagonistic to the brotherhood of his community and the fellowship of the countrymen will never be able to regain as a convert what he has lost while in the process of his conversion? It was not for nothing that Dr. Verrier Elwin the anthropologist, wrote, in 1944:

“Tens of thousands of aborigines have been converted in Chhota-Nagpur.  The beautiful Santhal Parganas is rapidly becoming a Christian country.  In Gangpur State, every one of the aboriginals has been converted.  The entire tribe of Karens has been baptised, and so has every Lushai.  In western India, the Bhils and other tribes have been vigorously proselytised.  At the present rate of progress, the entire aboriginal population will be converted.  It will be turned into a querulous, anti-national, aggressive minority community, with none of the old virtues and few of the new, which will be a thorn in the side of the future Government of India.”

Shri K. M. Panikkar, who has served as an Indian Ambassador in China and Egypt, has also said:

“In the first place, the missionary brought with him an attitude of moral superiority and a belief in his own exclusive righteousness

…… Secondly, from the time of the Portuguese to the end of the Second World War, the association of Christian Missionary work with aggressive imperialism introduced political complications into Christian work…… Inevitably, national sentiment looked upon Missionary activity as inimical to the country’s interests and native Christians as secondary barbarians.”

Dr W. Y. Evans-Wentz, M. A., D. Litt., B. Sc. (Oxon), in his speech has delivered a previous warning:

“My friends, the Missionaries have already corrupted and denationalised a large proportion of the boys and girls of the Kendyan chiefs.  I could give you names of boys and girls who are at this moment ashamed of their own Singhalese parents; and these boys and girls were educated in Missionary school.  And so, from this point of view, the Missionaries have done much positive harm to Celyon.  Let us now sum up-

(1) The Missionaries have taught false doctrines.
(2) They have misrepresented Christianity.
(3) They have divorced you from your ancestral culture.
(4) The  have made you worldly.
(5) They have made your boys and girls ashamed of their own parents:”

As a matter of fact, the whole history of India bears testimony to the sad fact that conversion to Christianity adversely affected the national loyalty of the converts.  Right from the first war of our Independence in 1857 till we won it, the history reveals in broad daylight that the converts as a community did not participate in any of our national struggles.  Dr. Duff, known amongst the missionaries as the great Missionary, has made a clean breast of the use the foreign Government could make of the converts :

“Theory and practice alike concur in proving, that to increase and multiply the members of native Christians, is to increase and multiply the only class of truly staunch and loyal native subject of the British Crown among the teaming millions of India.”

During our national struggle in 1857, the Tribal people of Chhota-Nagpur and adjoining areas had shed their blood as any national of other part of the country.  But the history also speaks that the Christian converts who were made of the same blood and flesh of the tribal community to which they had belonged only a short time before, had taken pride in fighting for the British Government, Dr. Richter has described this:

“At Chhota-Nagpur, the German.  Missionaries offered 10,000 Kols as auxiliary troops…… But for any one with eyes to see, it was as clear as daylight that in the native Churches there was a class of people whose interests were coincident with those of the Government, and upon whose good faith, reliance could be kept absolutely.”

The small area of our two districts where there are now converts to a number more than a lakh is a witness to this feature.  It is the converts who are wholeheartedly supporting the cause of the Jharkhand Movement the movement for a separate home-land for Adivasis as they say, the non-Christians Adivasis do not support this movement.  The persons, who are made leaders of this movement like, Jaipalsingh and others, are all converts.

The attitude of the converts towards our National Reconstruction Efforts has been most disappointing.  The converts felt no hesitation in obeying the missionaries in the act of opposing the welfare works of the Tribal Welfare and Social Education Department.  The record of these departments can bear testimony to this.

Even the days of our national importance have not invoked their interest.  In unavoidable circumstances, their mechanical participation is only seen.  One example of this may throw sufficient light on this.  Attention is invited at page 5 of the issue of “Ghar Bandhu”, the official organ of the G. E. L. Church-enclosed with Appendix B-a news is published about the opening of a Church in Zaria Coalfields.  It was opened on the 16th August, the day, which the publisher says would be more important than the 15th August-the day of Independence.

Many instances have been cited in reply to the different questions which in the main will indicate the same conclusion.  So long as conversions of the type, which have taken place, will continue mote and more, this aspect is bound to arrest our anxious attention.  The simple reason is that religion had no or in rare cases very little part in such conversion, and what is essentially contained in it is all that must adversely affect the national outlook of a person.  The. demand of Naga land in Assam and Jharkhand in this area and all that is happening in Travancore-Cochin are, at present, but the minor experience of what is in store for the future, if not checked in good time.

12. Answer: It is not the Christian preaching but the mission propaganda that is generally carried to brine about conversions.  This takes place in all the places mentioned in the question.

The other places where they carry on this propaganda are: -

(a) Mission-managed hotels or lodges, like Gass Memorial of Raipur.
(b) Social clubs and libraries and free reading-rooms.
(c) Students’ Associations.
(d) Labour Unions.
(e) Tea Gardens.
(f) Labour recruiting centres, like Catholic Labour Bureau. 
(h) Banks and moneylending business centres.
(i) Co-operative and Credit Societies and Insurance Companies.
(j) Newspapers and other kind of literature including posters, pamphlets, tracts. etc.
(k) Railway station platforms.
(l) Motor stands.
(m) Dharamshalas.

13. Answer: Yes, such kind of propaganda has offended the sensibilities of people of other religion.  It has also resulted in unpleasant consequences.  There are numerous instances to this effect which have been cited under question 8 and elsewhere.

14. Answer: Yes, foreign missionaries also use such language.  The following two examples may be sufficient to prove this:-

(1) In 1950, in the village Chando, Tahsil Samri (Surguja), Rev. K. C. Burdett of British Mission of Mawabhandaria with others, during the course of their propaganda shouted loudly the following slogan with the result that the religious feelings of the Hindus were-hurt:

_§oXa _ h¡ [ËWa H$s _yVu Cg{ Z oga PwH$mZm Mmoha{$&
am_M§Ð XeaW H{$ ]Q>m Cg{ Z ^JdmZ _mZZm Mmoh`{$&&

(2) Rev. Father J. B. Van.  Boxtel of Ambakona Roman Catholic Mission is complained to have abused the Hindus and their religion in the village Sukra, P. S. Sanna (Jashpur).  He has been prosecuted for the same and is standing his trial in Criminal Case No. in the Court of Shri Quazi, Additional District Magistrate, Jashpur. 

in the documents which we are forwarding herewith in many places, it will be seen how the foreign missionaries have used language and remarks to offend the sensibilities of the people of other religion.  Some of the instances have been recorded under question 8 also which may also please be referred to in this connection.

15. Answer: Pracharaks invariably are from the class of the local converts.  In areas, where the missions start the work newly, outside pracharaks are imported.  In the initial stages of their work in Jashpur, the Mission had brought pracharaks from Chhota-Nagpur many of whom, in course of time, got settled here.  Similarly, in Surguja also the missions brought in Pracharaks of Jashpur and other places who are still working there. They generally long to the family whose main occupation is cultivation.  Generally, they are persons who have studied up to the seventh vernacular standard.  They are supposed to be the preachers of the chapel of their jurisdiction and work as teachers of the mission primary schools.

The Pracharak is the strongest link of the mission’s field work.  Pracharak is supposed to be the most devoted servant of the mission.  The principal work with which a Pracharak is entrusted is that of bringing about conversion of the non-Christian people of his area.  With this sole aim in view, he has to carry out different activities of the mission, and through the instrumentality of these, he is supposed to achieve the aim.

The following are the important functions which he performs. :-

(1) As a teacher of the school he exerts to enrol as many students as possible.  He makes best efforts to see that people don’t send their children to other non-mission schools.  In this direction, he holds panchayats of his own people, for those persons who, despite his direction, dared to send their children to some other school.  If the persons do not yield even to this pressure and do not agree to withdrawing the names of their children from the prohibited school, he reports their names to the mission heads for award of punishments.  He gives religious instructions to the students and pays special attention to the fact that non-Christian boys learn by heart the Christian prayers and at least the Ten Commandments.  His success is judged more by the number of non-Christian students he has enrolled in his school, the extent to which he has succeeded in disallowing the Christian boys and girls to attend other schools, and the number of non-Christian boys and girls he has converted or prepared for being converted.

(2) The Pracharak holds Sunday Prayers.  He maintains a roll of those who have to attend these.  Absentees are taken to task in panchayats and, if this fails to serve the purpose, he reports the names of such persons to the mission heads for action.

(3) He trains boys and girls of the villages for performance of dramas, dialogues and other means of propaganda designed to attract the people to Christianity.

(4) He maintains the list of persons due for baptism.  He acts as Godfather to the baptised children.

(5) He plays a roll of the physician or arranges for medical treatment of particularly those who are supposed likely to be induced or influenced for conversion.  But, at the same time, he offers his services to the sick person and induces the person to accept conversion as means of speedy recovery or when he attends the dying persons as a means to his sure entry in the heaven.

(6) He performs intensive tour in his area.  He holds meetings and makes propaganda-for Christianity and in favour of the mission to which he is attached.

(7) He is the immediate guide and adviser of his flock of people in respect of their difficulties and problems in relation to mission affairs. He takes lead in working out social boycotts in favour of the mission.

(8) He keeps himself informed about the needs of those non-Christian persons whom he believes likely to agree to their conversion, if their needs are promised to be satisfied. Further developments take place with the aid of the mission heads.

(9) He looks after other activities of the mission. like-

(a) Seeing that the converts deposit their savings with the mission bank.
(b) Converts pay their yearly contributions and other periodical and incidental subscriptions.
(c) Recoveries of fines are made.
(d) Working of the grain golas and recovery of grains due.
(e) The non-Christians, who have received loans or other benefits, attend Sunday Prayers and develop into readiness for conversion.
(f) Distribution of the mission literature.

(10) He sees that Christian festivals are observed as desired by the mission.  He brings about large gathering of converts and non-Christians at certain festivals and fairs observed and conducted at mission centres.

(11) He sees that no Christian boy or girl is able to marry a non-Christian girl or boy without the latter being converted, and that all marriages take place accordingly.

(12) He tries to keep or bring the panchas of villages under the command of the mission as the work of the mission is most facilitated through the help of the panchas.  If the panchas appear not well disposed towards the mission, he tries to make them unpopular to bring about their removal and substitution of those of his liking. He is supposed to manage these affairs skillfully enough to avoid possibility of exposure of the designs of the mission.

(13) He sees that none of the persons of his flock could possibly take the liberty of mixing up freely with the non-Christians especially during their folk dances.  Similarly, he takes precaution that none belonging to the mission attends the festivals or social functions of the non-Christians.

(14) He makes attempts to see that customs and ways of living prescribed by the mission are fostered in place of pagan ones.

(15) He sees that arrivals of the heads of the mission are met with attractive receptions and big gatherings are arranged.

(16) He has to attend periodical meetings held in the mission centre.  Every month or on other fixed time, he has to submit his written returns showing the progress of his work; the important items are-

(a) New births.
(b) Deaths.
(c) Number of non-Christian boys and girls converted.
(d) Roll of the Girja.
(e) Number of times the panchayats were held.
(f) How many times prayers were held in the week.
(g) Evening Prayers.
(h) How many times during the week catechism was taught.
(i) Number of visits to the sick persons.
(j) Recovery of school dues.

In the same report, he has to 'report about other things of particular importance for the period in question, for example-

(a) If there are any, how many school-non-Christian children have been prepared for conversion.
(b) Possibilities of extra income for the mission.
(c) What experiences met with in his attempts to convert people.

(17) In general, the pracharak has to exploit every opportunity to bring about conversion of the people.  To this end, he has to try to create a sense of disbelief, frustration, hatred futility, etc., in the mind of the villagers with regard to their customs, traditional beliefs, deities, places of worship, saints and persons held in reverence, present state and way of their life, religious and social bonds, economic and political condition, the prevailing sense of security and all hopes of the betterment of their conditions without the support of the mission.  He has to employ all kinds of methods and means to succeed in such aim.  The more he succeeds in such attempts the better field for the success of the, mission he is supposed to have created.

The head pracharak supervises the work of the pracharak.  He guides and advises them.  By rendering all possible help to them, he strengthens and intensifies the work of the pracharaks.

16. Answer: Generally, the pracharaks are educated up to the VII vernacular standard.  Persons educated in the Christian Mission schools are alone without exception appointed as pracharaks after their training as pracharaks. They get emoluments disproportionate to their qualifications inasmuch as they receive much more than what they deserve or could get anywhere else. Special rewards are offered for increasing the number of converts.

17. Answer: Missions run training schools or classes where chosen persons are trained up to undertake the work of pracharaks.  The training consists of such kind of teaching enough to make the candidate as fanatic as possible.  The candidate is made to imbibe in himself the zeal, persistence, and the faculty to exploit situations to gain converts.  The pracharak is supposed to work in different capacities – as a teacher, a manager of grain golas, holder and leaders of panchayats, convener and taker of Sunday Prayers, acting as a mediator in the moneylending business of the missions, recruiter of persons for different tea gardens in Assam, Bhutan, etc., watchman over his flock of people to guard against their being influenced by people or things outside mission range, propagandists of all mission activities, etc. Training thus consists of the above items amongst others which together make a pracharak a stronghold of the mission in its area.

No case of a local pracharak having been sent to foreign from these districts for training has come to our notice.  It may, however, be mentioned that Shri Juel Lakra, the President of the.  G. E. L. Church and the associate of the Jharkhand Party, for the last about 15 years, was educated in America and had visited Germany and other countries about two years back with certain other members of the Lutheran Church.  At present, he is also the member of the Surguja Board which is parrying on its activities of proselytisation in the Surguja district for the last about four years.  An example of an advertisement that has appeared in the “Ghar Bandhu” magazine (issue of May 1954), the G. E. L. Church may be cited here.  In this, the Secretary of the G.E.L. Church Council of Ranchi has invited applications from Lutheran Young graduates belonging to the G.E.L. Church for being selected to be sent to Germany for higher Theological studies.

18. Answer: The area of a pracharak may range from one village to about four villages on average according to the density of population, the number of converts, the possibilities of increasing the number of converts, distance between the villages and from the mission centre, the nature and type of people where he has to work, difficulties and opposition to be encountered and overcome, etc.

Head pracharaks, fathers, assistant fathers and pastors of the mission centres supervise the work of pracharaks.

The following are the criteria of the success in a pracharak’s work:-

(a) Increasing the number of converts.
(b) Formation of fanatic community of converts under the command of the Mission.
(c) Collection of money and grains from the converts.
(d) Creation of mission influence and terror sufficient to render the non-Christian population submissive.

19. Answer: Literature in different forms suiting the nature, type and understanding power of people and areas where to be distributed, are used, e.g., books, pamphlets, tracts, weekly, monthly or other periodical magazines, newspapers, circulars of missions containing instructions and directions, etc.

All such literature is created with the object of making vehement exhortations to the people to embrace Christianity.  To this end, not only Christianity is extolled to the extent of ridiculous and absurd claims of the mission institutions of bringings miraculous happiness and salvation to the people, but also vilification of non-Christian religious faiths, dogmas, rituals, cultures, customs, etc.  Instances are not wanting when such literature is seen to have covered political domain in order to justify the politics of the missionaries as if supported by the principles of Christianity.  In many a place, even principles of Christianity-are loosely relaxed and misinterpreted to justify the nefarious activities of the missions towards their reckless attempts to expand the community of their adherents.  The literature is also seen not to have failed to try to assume exclusive claims of the Christianity propounded by the missions over the whole ethical code of the world-in short, to exemplify we might quote what Miss Jane Alden stated in the American Magazine Asia for June 1926, while she was travelling in India and was the guest of some missionaries who had given her some books to read-she found these books containing expositions about Indian religion in following terms:

“If the beliefs and practices are not good, they are not Christians.  If they are good, whatever is good in them is borrowed from the Christian religion.”

In America some of the missionaries claimed that Rabindranath Tagore had derived his inspiration for Gitanjali from the Bible.  To this, the poet replied-

“The Bible.  I have never read; I tried to read it.  The first two books I tried.  They were so violent, I could not.  I have beard that the Psalms are beautiful.  I must read them some day.”

Mahatma Gandhi held Christian religion in all reverence and for this reason some of the missionaries have tried to impress on the Hindu mind that but for his inspiration from the Bible, the Hindu religion could not have made him as great as he was.  But we wonder if these missionaries have ever read the Chapter XX of his book “The Story Of  My Experiments With Truth”. Herein Mahatma Gandhi writes-

“I began reading it, but I could not possibly read through the Old Testament.  I read the book of Genesis and the chapters that followed invariably sent me to sleep.  I plodded through the other books with much difficulty and without the least interest or understanding.”

The literature issued by the missionaries will also be seen containing deliberately manufactured snap-shots to make the Indian civilization ugly and loathsome.  It will be interesting to read the following passage from what Shri I. J. Appaswamy, a wellknown Indian Christian, wrote in the July 1919 number of the “Young Men of India, the Organ of the National Council of the Y. M. C. A. of India and Ceylon”:

“Some of my friends have told me that they feel that missionaries, in taking snap-shots, select often the ugliest and worst features of Indian life…… I have myself heard missionary addresses in which undue stress has been placed on the darker aspects of Indian civilization…… The explanation that missionaries generally offer when questioned as to the reason underlying their policy is that they want to raise money for India and to enlist the sympathy of the people of the West in missionary enterprise and that this is, the best method for that purpose.”

To cite an instance, John Fischer may be quoted in his article published in the “Catholic Digest” of February 1952’ “A Step Toward Lasting Peace”.  The world revolution is on, and if we do not guide it, the communists will condescend from his book, to show how darker aspects of the unfortunate Indian life are exhibited to the foreign countries: “Once I threw a banana peel out of the window of a train to a monkey sitting on the platform of a little station west of New Delhi.  The monkey never got it; a pack of naked-brown children beat him to it, and nearly clawed each other to pieces before the biggest gulped it down.  Not a banana, just the skin; and this was not a famine area.” Yet another example of a skilful refined way of lowering the Hindu culture and religion in the eyes of the people may be quoted from the book “India Immortal” written by E. De Meulder, who is hailed by the missions as a great Christian Missionary: “All the rishis of ancient India that were saved, were saved because in all sincerity they did not know Christ explicitly……  But if those noblest rishis of India, now glorified in heaven, were to be reincarnated what would their message be? They would cross and recross the country and cry out unceasingly: “Bharat, Bharat, we have stared ourselves blind by gazing at Truth, and it was Christ we were looking for but unhappily we did not know; we have crippled ourselves, and it was he, we were reaching after; at the gates of India’s shrines we have squatted, arms dried up pointing to heaven and it was He, the Christ, we were pointing to.  The best systems of thought we built were centred on Him, our Bhakti movements were pure longings for Him, our temples, our greatest epics were but a mighty sigh for Him, and we did not know.  Join Him!  He alone is worthy of the utter self-surrender of which we dreamt.  By following Him, you render to God the highest glory.  Christ alone is worthy to be the heart of Indian culture.” – “Such is the message of the Indian rishis to Young India.”

H. Butterfield, Professor of Modern History, in the University of Cambridge, has rightly said in his book “Christianity and History” to show how Christian Missionaries have ever tried to excel in the art of exploiting all situations, religious, political, social, to expand and make felt their influence:

“When I hear Churchmen condemning Communism today and saying that only liberal democracy is admissible for a Christian form of society, I am faced by the fact that so far as I can see ecclesiastical authority at the critical moment once condemned democracy in the same way.  Suppose, for a moment that Communism were ever to be established in the world, then the Church which now claims to stand for democracy would be following the pattern of its former behaviour if, a hundred years hence, it were to turn round and tell us that after all nothing could be more Christian than the classless society.”

The above are a few examples of the kind of refined propaganda carried on by the missions.  There is numerous other vulgar type of literature which contains even rustic, crude and ignoble vilification of other faiths, to foster an attitude that all heathens or non-Christians are savages, ignoble or inferior to the religion and culture propagated by the missions.  It will not be possible to quote such volumnous material and hence the literature which is available with us is being sent herewith with prominently relevant portions marked in ink or pencil.

20. Answer: Besides magic lanterns, films and loud-speakers, the mission., employ the following methods also:-

(1) Lyrical propaganda.
(2) The ideas of Melas being deeply ingrained in the culture of India, the missions also convene these and carry out proselytism campaign through the agency of recreative programmes of different kinds.
(3) Bible study by correspondence.
(4) Radios and gramophones.
(5) Pictorial posters and calendars.
(6) Schools, colleges, hospitals, orphanages.
(7) Banks, grain golas, co-operative societies.
(8) Student and Labour Unions and recruitment of labour for Tea Gardens at Assam and Bhutan.
(9) Village tours and camps, and dramas, folk songs, etc.
(10) Flannelgraphy.
(11) Libraries, bookstalls, social service clubs and other kind of associations.
(12) Propaganda in different forms through the agency of pracharaks and other staff of the missions.

It may be worthwhile to mention that a new film is reported to be under production at the instance of the Belgian Roman Catholic Church.  The film will depict the life-story of the Father Livens of the Catholic Church who worked in the village of Torpa in Ranchi district.  It will show how the wife of a zamindar was seriously ill of malaria and how the medical help rendered by the Father Livens to cure her made him popular enough to create a field for the mission work.  Further, it will be shown how Father Livens took up the cause of the poor ryots against the tyranny of the zamindars and, thus, won the hearts of the poor.  It is also reported that the film is supposed to exhibit the ugly aspects of the Indian life and, thus, impress the Indian civilization as an ignoble object to be thrown, away in favour of Christian culture.  It is said that the film would be a bigger attack on the Indian civilization than that was intended to be through Miss Mayo's “Mother India”.  Yet another film is reported to be under production by the same Catholic Mission by name “The Hindu Rebel”.  In this film, it is reported attempt of the meanest type have been made to depict the life of Nanasahib Peshwa, the Great Hero of the War of Independence of 1857, as black as possible.

21. Answer: The following cases have come to notice where patients were refused help at critical stages:

(1) Mansu Oraon, Charatu Oraon and Letuwa Oraon of villages Karwa and Madawa, police station.  Samri (Surguja),  Amarsingh of village Nawadih Tapa Madawa, police station Samri (Surguja), Moglaram Oraon of village Surpari, police station Samri (Surguja), Vithuram Oraon and others of Madawa area, report that last year when cholera epidemic had broken out in their area they had approached the mission centre at Khutipara-Chando (Church of Christ Mission).  The missionary in charge of this mission centre exhorted them to embrace Christianity on the pretext that this alone could enable them to avail of the medical services of the mission.  In some cases the missionary totally refused help on the ground that the people concerned did not concede to becoming Christians.  In other cases though he gave some medical aid, it was neither sympathetic nor equal to what was rendered to the converts unconditionally.

(2) One Fadug Bhagat of mauza Amertoli-tola-Goreakona was seriously ill sometime in March or April of 1953.  The Father of the Gholengh Mission, Rev. Bulckans, was sent for medical help.  The Father told the sick man that he could not render him any help unless he and other members of his family embraced Christianity nor would the medicine be effective without seeking shelter of the divine Church.  The man, when found that no help could be procured to save his life at the critical stage inspite of his repeated requests to the Father, he gave his assent to become Christian.  The Father got a document executed by him that on his recovery he would tender all other members of his family for being formally converted.  Ultimately, the poor man having died, the plans of the Father remained unfulfilled so far as the conversion of the members of the family of Fadug Bhagat were concerned.

22. Answer: Different missions hold their own fairs separately.  Usually the programmes conducted at such fairs contain the items of the following nature:-

(1) Prayer. (2) Confession of Sins. (3) Dramas. (4) Dances. (5) Games. (6) Magic lantern shows, radio and gramophone programmes. (7) Announcements of promotions or rewards to the successful pracharaks and other workers. (8) Prize distribution and award of diplomas to students having passed “Bible” or catechism examinations with credit. (9) Reading and appreciation of the progress and enterprise reports of the pracharaks and other staff. (10) Acceptance of offerings from the people and encouragement to such offerings to the Fathers of the Missions. (11) Processions with mission slogans and hymns. (12) Holding of market shops. (13) Distribution of crosses, badge with inscription of images of Jesus Christ or Virgin Mary, leaflets, pamphlets, tracts, etc. (14) Receiving of blessings from the preachers of the missions. (15) Hoisting and demonstration of mission flags and other tokens. (16) Speeches, lectures, lyrics, debates, discourses, chorus songs, etc. (17) Baptism of new entrants with pomp and show before large gatherings.

According to the dictates of the mission heads, all the converts of the jurisdiction are supposed to attend the fairs and the programmes.  Mission schools, hospitals and other organisations have to participate on the institutional basis and these are tried to be presented before the people in the best of the colours.  In short, the whole show consists of skilful and vehement propaganda on behalf of the mission.  Such fairs have invariably encouraged conversion of the non-Christian people of the villages who are also encouraged to attend the fairs and stay in the mission premises.

23. Answer: Missionaries and pracharaks are seen often making references to the Central and State Governments in India.  In some cases they have made even personal references to the Prime Minister of India, the President of India, Chief Ministers and other Ministers.  Such references in almost all cases have emerged out of their antipathy towards the welfare activities of the Government and birth of active public consciousness of the implications of their activities against public interest, peace and tranquility in the country.  The, missions appear cherishing the fear that the more people are drawn towards the Government the more they would lose their hold on the people, especially the community of their converts.  To this end, therefore, they have always looked with disfavour on the items of the National Reconstruction Schemes of the Government.  The following items have been almost always the subject of their references:-

(a) Adivasi schools started by the Tribal Welfare Department.  They have always raised a hue-and-cry against these schools and pleaded explicitly or impliedly for sheik closure in favour of mission schools.

(b) Social education drive and camps were treated by them as a great handicap to their activities similar to the Adivasi schools.

(c) Even though their schools are for all practical purposes the instruments to bring about conversion of school children and their parents or guardians, they are sparing no pains to secure recognition for such schools.

In their books, magazines, newspapers, etc., the missions have often made unfavourable comments and remarks against the policies of the Government-educational, economic and political and social welfare-not as fair comments but actuated with the motive of discouraging such schemes as would possibly come in the way of their desire to maintain a monopoly of their ideas and beliefs in the people around them.

It is believed that the copies of such references could be obtained from the Governments concerned and that the Governments would be in a position to enlighten the committee.  However, a few of the references which have come to our notice are appended separately herewith.

The Home Boards of all the missions are in the foreign countries.  In their literature the missions are seen often referring to the foreign countries. A few of such which are in our possession are also separately appended herewith.  Such references among other things primarily would disclose a systematic policy of planning enlisting of sympathy and support of the Indian people for the particular political ideologies of the missions and the particular blocks of countries which they favour in disregard of the accepted foreign policies of our country.  How Foreign Embassy of America is connected with the Christian Missions of our country can be well illustrated by the following instance.  One Mr. Sheo Avatar Chaube, Pleader at Khunti, district Ranchi, had written a letter to the Foreign Embassy of America at Delhi for supply of certain books.  The office of the Foreign Embassy replied that the books could not be supplied till Shri Chaube had forwarded to them the approval and recommendation of the mission at Khunti.  This we have come to know through a reliable source.

24. Answer: There are none.  It is reported that some Christian converts reconverted themselves to Hinduism, but this was not the result of working of any institution or organisation.

25. Answer: The relations between the Christians and non-Christians since the year 1947 have all the more deteriorated.  The chaotic conditions in the year 1947 and the success of the Muslim League as if enkindled new hopes and aspirations in the mind of the missions to fight for Jharkhand.  The Jharkhand leaders had made secret pacts with the leaders of the Muslim League and plans were chalked out for achieving Jharkhand.  Since after 1947 it is being felt by the missions that the success of creating Jharkhand mainly depends on the numerical strength of the Christians.  For this purpose, vigorous and intensified attempts began being made on a much more bigger scale than before and as a consequence the relations of Christians with the non-Christians began all the more strained and deteriorated in proportion to the increased aggression of the mission work on the public morals and the sensibilities of the non-Christian people.  Many instances in this respect can be found in our reply to question No. 8 and some other questions.

Up to the year 1948, the missionaries had not materially stepped into Surguja district and some other parts of the Raigarh district except Jashpur.  But our Independence and the Secular Constitution opened the gates out for them as if missionaries and pracharaks in hundreds have poured themselves in these areas after the year 1948.  The type of activities they have started there, as if with all vengeance against their restricted activities before this, have broken out an epidemic of regular dashes in the affected villages, so much so that police reports were made and administrative actions called for to maintain and restore peace.  The Raj-Mohini and Gahira Guru Hindu cults of the Adivasis and their ancient religious beliefs are being attacked with such recklessness that the sensibilities of the people of other faiths are being mortally offended.  To protest against these acts of aggression, the Maharaja of Surguja and other prominent persons including M.L.As. and M.Ps. issued pamphlets and toured to see the condition of the people.  The similar incidents are taking place in the Raigarh district also.  In Jashpur, two Jesuit foreign missionaries are standing trials in the Courts of Law for committing offences under the Penal Code.  Some cases against other persons of the missions involving offences of desecrating the places of worship of Hindus and assaults and trespass have been instituted and in one or two of them the offenders have been convicted with fine.  In one or two cases, it was complained that the top-knots of the persons complaining were cut off forcibly.  All the above incidents and cases with particulars will be included in the appendices of incidents and documents which may please be referred to in this connection.

Last year, when the Hon. the President of India honoured us with his visit to the Surguja district about 8,000 adivasis laid before him humbly their grievances and complaints against the missionaries and their activities.  A deputation of the prominent representatives of the Adivasis waited on the Hon. the President and submitted the griefs of the people for being remedied.

The above very brief account will show the extent to which the conditions have deteriorated since after the year 1947.  The activities of the missionaries amount to serious breach of peace and if conditions do not improve early there is every reason to apprehend breach of peace of still greater magnitude.

26. Answer: The Christian missions do not permit the converts to participate in the festivals, melas or other functions of even purely social nature of the non-Christians.

In villages where Christians are in majority social boycotts have been used as a weapon to coerce the non-Christian minority to embrace Christianity.  Similarly, those who dare to protest against the activity of the mission are threatened with this weapon.  Instances of this may be seen in the appendix of incidents, attached herewith.

27. Answer: Almost all the office-bearers of the Jharkhand Party led by the Adivasi Mahasabha are Christians.

The Praja Socialist Party in Jashpur.  Sub-Division has Christians as its office-bearers. Shri Johan Ekka, who belongs to the Roman Catholic Mission, is the elected member of the Legislative Council in Madhya Pradesh from the Tribal Reserved Seat.  Two or three paid pracharaks and three others of the Roman Catholic Mission are members of the Janapada Sabha of Jashpur.

The Catholic Sabha of the.  Roman Catholic Mission for all practical purposes indulges in political sphere and is intimately connected with the Jharkhand movement.  It is only as a policy to cover its identity with the Jharkhand movement that the man Catholic Mission is seen connected with the Praia Socialist Party.  Other appendages of the missions, like, Labour Unions, Students Unions, etc., are for all practical purposes tools for political consolidation of their Jharkhand Move.

The head offices of all the missions being in Ranchi the correct picture of what has been stated above is prominently visible in Bihar where Roman Catholic Mission is seen participating in the Jharkhand movement as openly as the Lutherans are seen in this tract.  The “Abua Jharkhand” the paper, which is the Organ of the Jharkhand Party, till recently was printed in the G.E.L. Church Press at Ranchi.  But now though there is a change in the name of the Press where it is shown to be printed, its connection with the missions are the same.

The literature that is issued from the Church Presses contains political matter and the political opinions of the missions.

28. Answer: Yes, the office-bearers are given advice and direction by the foreign missionaries.  During the last general elections and the Janapada elections the foreign missionaries were even seen making propaganda in favour of the candidates set up by them.

As an example, Rev. Father E. De-Meulder, may be quoted from his Look “Tribal India Speaks”:

“In various states the Adivasis have agitated………  The gradual growth of such tendencies clearly proves that the Government and the parties behind it, have not been able to satisfy the tribal people”……  “The real danger of these separatist tendencies in the newly born Indian Nation lies, not in the demand for separation, but in the confusion that is woven around it by the vested interests of either communist trouble makers or Zamindari fifth columnists, who are experts in exploiting the Aboriginals to further their own ends.”

(As a matter of fact the Father is trying to further his end and giving direction and advice to his followers masking the motive by abuses to communists and the Zamindars.)

29. Answer: Says the great Indian Christian Shri J. C. Kumarappa.  

“The Western nations have four arms-defensive and offensive-the Army, the Navy, the Air Force and the Church.”

It was for this reason that Sir Charles Elliot, the Lieutenant-Governor of Bengal, described missionaries of all Churches as forming “un-recognised and unofficial branch of the great movement which alone justifies British rule in Southern Asia”.

What Mr. Osborne said has happened in India:

“The trading explorer, the missionary, the concession hunter and the soldier follow each other with methodical certainty”

The history of India has proved close association of the extension of “Kingdom of God” with the extension of the Foreign Political Power”. This was exactly what the Rev. Dr. Mactarish head of the Presbyterian Church, said:

“Although the missionary went to the foreign field to win soul for Jesus, the result of his labours also meant the extension of commerce.  Trade would follow the banner of the Cross as readily as it would the Union Jack, the stars and stripes or any other national emblem and usually it cost a good deal less”

Dr. K. N. Katju, the Home Minister, Government of India, made a statement with regard to the work and activities of the foreign missionaries in India which is known to all.  In this connection, the statement of Shri J.N. Wilson, M.P., is very significant.  He has said-

“The foreign missionaries base their work on destruction and condemnation of all even the best in India's culture and civilization……, I say from my personal experience and knowledge that they did take part in the politics and our country and carried on subversive activities in the British regime specially during our struggle for freedom.  It is an open secret that they condemned the movement and prevented Indian Christians from taking part in it. What will be their attitude in the future it is for Government to decide and satisfy itself.”

The National Christian Councils of India are without exception not only predominantly but, perhaps, wholly tinder the influence or domination of the leadership of the foreign missionaries.  Christian missions of India are being financed by the foreign Government, like, America, through the foreign missionaries who have to execute the policies laid down by the foreign countries to which they belong or owe allegiance.  This is why in their “Communism and the Social Revolution in India” Shri P. D. Devanandan and Shri M. M. Thomas have expressed the fear that-

“Unless the Church is truly Indian in Political, social and economic outlook there is the danger of missions and churches becoming “the shadow of American Politics in India”.

The World Christian Council has reaffirmed the sanction which the foreign missionaries were enjoying so far to intermeddle in the politics of the country through the report of the Ecumenical Study Conference for East Asia, held at Lucknow, India, in 1952:

“Christians must be prepared to recognise that the changes in the structure of society can be effected mainly through political action.  Therefore, they must be prepared to accept the necessity of political action as a means of promoting social justice”.

What happened in the Naga-Assam recently and in other parts of the country has the essential similarity or identity with what has happened in this tract and is happening.  The part the foreign Missionaries played in Chhota Nagpur and the Jashpur State during the British regime has been enough dealt with in our reply to the question No. 8. They have led people to rebel and carried on all kinds of subversive activities detrimental to the interests of our nation.  As it has been already seen the rebellion of 1922 in Jashpur was the piece of their ingenuity to establish their temporal domination through the expansion of Christianity and the expansion of Christianity was the consequence of their temporal influence and mission-craft.  The places a foreign missionary did not reach remained in peace and safety has been admitted by Mr. A.S. Meek, Agent to the Governor-General of India in 1936:

“In Surguja there has never been a revenue settlement.  The State is one of over 600 square miles in extent and the people are very primitive.  They have been kept content through the exclusion of outside interference and by, I understand, a very light assessment ; but were Jesuit interference to be admitted in that state there is every likelihood that rebellion might ensue the administration holding only a very light authority out the territory.”

In 1898, the foreign missionaries organised an association called a Christian Association.  For all practical purposes this Association was designed to carry out activities neither religious nor social and save the Church of this tract from any further exposure of its-association with such activities.  In 1914, this Association was converted into another association called Unnati Samaj.  Shri Juel Lakra, who is at Present the President of the G.E.L. Church, and who was educated in America, was made the General Secretary, and later on, the President of the Unnati Samaj.  It was through the working of the Unnati Samaj that the foreign missionaries broke out a rebellion in the Jashpur State.  They indulged in various kinds of such activities through this Organisation.  An Organisation by name Catholic Sabha was separately organised by the Roman Catholic Mission with the same aim and object.  Later on, the missionaries thought to have one single political organisation to which end the Unnati Samaj and the Catholic Sabha were fused into one giving birth to the Organisatien called the Adivasi Mahasabha, which is today the most aggressive party in the demand of-

Jharkhand-Independent State. - Up to the day of our independence this organisation was led by them to work as a sister-organisation of the Muslim League.  Shri Jaipal Singh, who was brought up by a foreign missionary and got educated in England, was made the President of the Adivasi Mahasabha.  In his first presidential address on the 20th January 1939, he has referred to the and which the Adivasi Mahasabha is getting from the foreign missionaries as the strength of this institution:

As the first experiment of this institution, no payment of rent-movement was launched in the Gangpur State in 1939 and disturbances were created there.  Now, through the instrumentality of the Adivasi Mahasabha, the foreign missionaries have been trying here what they did in Indonesia when it became independent through the Ambonese Christians in revolting against the national Government and in Burma on its independence through the revolt of Karen Christians.  The cry for Independent Naga State in Assam and Jharkhand here have no difference in implication and association with the foreign missionaries.  Shrimati Wilson, the President of the Kashmir Christian Fellowship, sometime back wrote a letter to Shri Jawaharlal Nehru, throwing light on the dangerous activities of the foreign missionaries in Kashmir.  In this letter, she has mentioned facts about the anti-national activities of the foreign missionaries like, Dr. Edmund, the Head of the Bisko Memorial School and Rev. Swear.  She has also given a note of warning that these foreign missionaries are strengthening the foot of the enemies in the soil of Kashmir.  With regard to the proposed Jharkhand, it has areas bordering on the East Pakistan like Santhal Parganas; and the existence of foreign missionaries in this area like the Moravians at Lab in Ladakh is being felt not safe.  When the five units of their proposed Jharkhand-Jashpur, Udaipur, Surguja, Korea and Changbhakhar (all then the independent States merging in the Indian Republic) were declared merged in the present State of Madhya Pradesh in 1948, an anti-merger movement was set afoot in favour of their merger in Bihar.  What was in fact the reality behind it is the fact that it was not out of geographical consideration but on political considerations of tile Jharkhand move.  So much so, as has been stated elsewhere also, that section 144, Cr. P.C., had to be promulgated in Jashpur Sub-division and Udaipur and that the mission people courted jail in defiance of the administrative orders.  Shri Johan Ekka, M.L.A., the staunch right-hand of the foreign missionaries was taking the lead and had courted jail.  The foreign missionaries of this place have shown no less active interest in elections.  In the last General and Janpada elections in Jashpur Sub-division, the foreign missionaries were seen canvassing in favour of the candidates set up by them.  Shri Johan Ekka, M.L.A., and six members of the Janpada Sabha (of the Catholic mission as pracharaks or workers) were elected.

The whole history of this tract reveals very prominently that foreign missionaries have freely and licentiously taken part in politics under various pretexts of doing social service.  A number of references of authorities on the point have been quoted in our reply to question No. 8. The Survey and Settlement Report of 1901-1910 of the Chhota Nagpur district contains reference to such activities of the foreign missionaries.  The foreign missionaries have been carrying on their propaganda in politics in some form or the other.  Elsewhere, it has been already mentioned that the Orgyan “Abua Jharkhand” belongs to the G.E.L. Church and till very recently it used to be published by the press of the same church.  It is regularly carrying on virulent type of propaganda in favour of “Jharkhand”.  The official Organ of the Roman Catholic Church, “Nishkalank” also shows the political trend of this Church under the direct charge of the foreign missionaries.  For example, in its issue of August 1950, Rev. H. Jacquemotte, S.J., has published the opinion with regard to the “Goa Problem”.  It is stated therein:

"In reality, the people of Goa are content with the Portuguese administration and that merely a handful of people from Goa and India are creating this agitation.  The papers in India are trying to make people believe that as if really the people of Goa desire that the Portuguese should ‘quit’ Goa.  This is not just and the people who are following this policy are doing injustice to India” - at pages 124 and 125, translation is ours from Hindu in original.

Besides this participation of the foreign missionaries in politics, many of their activities, though not outwardly purely political are neither religious nor social – as a matter of fact in different degrees, positively anti-social, anti-secular or anti-national.

The proselytising activities are based on sectarian communalism, hatred and malice.  Their methods of convers