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Religious Conversion in Kandhamal District Odisha Review January - 2015 Religious Conversion in Kandhamal District Anuja Mohan Pradhan Kandhamal district came into being on 1st January with sacred groves, hills, sources of water and 1994 on separation of Boudh Sub-division as a their ancestors. Sacrifice of fowl and animals was separate district from Boudh-Kandhamals, the main feature of their practice. Gods were popularly known as Phulbani district. The word worshipped to keep them free from wild animals Kandhamal fuses two words i.e. Kandha and and diseases, to bring rains and good harvest. Mal. The word Kandh depicts a tribe of Odisha Under the practice of meriah they sacrificed which is variously written as Kond, Khond, human beings to Tanapenu for giving good crop. Kandha etc. in various sources and mal means a The priest in Kui culture was a simple man in the garland or a series, of course, of hills in the Eastern village who pays equal subscription and conducts Ghats. Kandhas- a tribe that has so many sub- rituals on specific occasions, on invitation of a tribes or groups and use different languages or person or a village. In the rituals of birth, marriage variations of a language centred around their and death the elders of the family perform the locality. The Kandhas of Kandhamal are broadly rites. Even the person in charge of Dharni Penu grouped under Maliah Kandhas, Kutia i.e. guarding deity of the village was changed in Kandhas and Desia Kandhas and prominently rotation. The priest plays a role when there is a speak Kui language. Hence, they identify major occasion viz. kedu, rahalaka, someone’s themselves as “Kui loku”. Based on the religions illness or an unnatural death. professed by people, the Hindus are majority The Kui people had never named their followed by Christians and other religions. Before religion even in Kui language. They worshipped touching the issue of religious conversion i.e. Gods as spirits and never had any idol or image. transmigration of people from one religion to The worship was not affected even when the place another, a bird’s eye view may be given to the or person in charge of worship ever changed. The practices followed by people of this locality Kui culture was in due course plagued with previously. images, idols and epics of Hinduism. Under the Walking down the culture of people, they pressure of Sanskritisation the Gods, the rituals, worshipped their own array of Gods and hymns etc. were pushed into oblivion giving way Goddesses with a distinct procedure and rituals. to Hindu Gods and Goddesses, construction of Kandhas worshipped Burapenu, Tana Penu, numerous temples and performance of yajnas in Turkipenu, Lohapenu and many others along many villages. Eminent writer like Shri 98 January - 2015 Odisha Review Sarangadhar Pradhan drew a parallel of Bura was laid in 1920 at Kumbharikupa. In 1931 all Penu with Lord Vishnu and Dharni Penu, the the local Churches were united under the Khond earth goddess with Durga in the Hindu pantheon. Hills District Church Union. In 1938, the Shri Sudaya Pradhan has composed many Moorsehead Memorial Christian Hospital opened devotional songs in Kui in praise of Hindu Gods the centre of O.J. Millman that fostered modern Rama and Krishna. He has also translated the treatment to the people of this area. By 1940, Bhagwat Gita into Kui language. Now a days mission activity spread into Balliguda area and many a villages have sankirtan mandalis, a up to hill tracts near the river Tel. Vaishnavite mode of name recitation in light of Millman soon realised that one or two Lord Chaitanya. The dandanata, performed in government schools opened in hill tracts imparted the month of Chaitra is a festival centerd in worship education in Odia medium were making no effect. of Lord Shiva. Besides the mainstream of Hindu Odia was an alien language to people of this religion there are some neo-Hinduism sects in the locality. So, he started the first school in Kui district. These sects propagate their founders as language in Mallikapori. The same experiment Gods and are in no confrontation with Hinduism. bore fruit in preaching too. The missionaries The sects of Saibaba, Thakur Anukulchandra, adopted titles of the functionaries of Church in Swami Nigamanand and Alekha Dharma have a Kui language. The Church elders were called noticeable presence in the district. During the land “Deridada” and “Deribai”. The Gospels, survey and settlement people were asked to state Chapters of the Bible were translated into Kui by their religion for record. Non-availability of any Millman and other missionaries. The most sect name and ever expanding scope of Hinduism significant work by another missionary W.W. to take into its fold had the people of Kui dina Winfield was the composition of “Grammar of converted into Hinduism, even before their knowledge of the religion recorded in their land Kui Language” and “Vocabulary of Kui records. Language”. Both the works were published by Asiatic Society of Bengal and till date are the most II referred books on the language. Later, a number The Christian missionaries made their of church songs were written in Kui Language. entry to this forbidden land following the footprints Sunampatra Nayak, Rupabati Pradhan were of British Army chasing the Bhanja King in thirties forerunners in this regard. As on today, the whole of nineteenth century. In the pretext of suppressing Bible has been translated in Kui by the Bible human sacrifice and female infanticide British Society of India and the same is undoubtedly the undertook annexation of these areas during 1836 largest book in Kui so far. The Roman Catholic to 1886. The missionary activities started Church has published a Kui book “Kristo intensively, playing role of civilising the khonds, Dharma Kata”, which describes the ritual was a sort of annexing the minds of people. The procedures in Church. rescued meriah children were sent to missionary The missionary preaching consisted of the orphanages where they were trained into future Doctrine of Original Sin and man as its inheritor. activists. Baptist Mission Society and Roman For salvation, the person has to realise his sin and Catholic Church were two main lines of action. repent for that. He will alone be saved if he accepts The first Church by BMS was formed at Jesus Christ as his only saviour God. He should Mallikapori and foundation of first Church building follow the words of God (the Bible) as well as 99 Odisha Review January - 2015 rules and restrictions of Church. Church was not too threatened or effectively outcasted a convert only a place of worship, it also acted as a from church rituals viz. holy feast (Prabhu bhoji) watchman of the convert’s personal conduct and or/and attending church. Thus it dangled an social activities. It questioned the existing faiths element of insecurity for the converts when they (animism and Hinduism) asking what their God think of taking a U-turn. can do for them. They identified Gods of Kui III people with mere stones and Satan. The method of worship by sacrificing fowls and animals was The district of Kandhamal for last twenty ridiculed. On the other hand, the Christians openly years or so has entered third phase of religious gave evidence (Sakshya) from personal conversion. This phase began with revival of experiences about their realisation and grace of ardent Hinduism. The people who were their God. converted to Christianity are lured back to the fold of Hinduism. Rashtriya Swayamsevak The social condition of the converts also Sangh, VHP and its brigade spearhead this changed for better. Church was a place of “No activity. The Sangh Pariwar has a good network Caste”. This social equalisation attracted the operating at village and district level. The Sanskruti lower castes i.e. the scheduled caste people into Bhawan activists hold regular sakha where the Church fold. They could sit in the same row games, use of lathi etc. is taught and practised. with higher caste, i.e. Khonds and outsiders. They don uniform of black cap, white shirt, khaki Missions also provided facility for education and half-pant and leather belt along with a lathi, which often helped the converts economically by becomes an integral part of whole activities. These providing medical aid, warm clothing, etc. The converts could hope for getting a job/engagement sakhas are used to teach values like Go-raksha for their children in mission and its various and other policies of Sangh. They too hold district organisations. The government treats the and state level shivirs. The basic theory followed scheduled caste Christians as “General Category” is the theory of insecurity. It portrays that imminent with no facility of reservation in contrast to danger is looming on Hinduism. The number of converted scheduled tribes. The policy of Church Muslims is increasing. Muslims being numerically was a slow and steady process what Sashi Bhusan insignificant in the district the target and policy is Thiady calls “Homeopathic doses”. Perhaps, it is applied to Christians mutatis mutandis. The the feeling of social equality and equal gender Christians are defiling Hindu places of worship, participation in activities of religion has kept many churches being constructed near/on traditional scheduled caste Christians bonded with Church. places of Hindu (i.e. animistic) worship, a Hindu student is beaten by Christian teacher etc. By conversion into Christianity the people hammered into peoples’ mind. Swami slowly drifted away from their original society. Lakshmananand has been a pivot, advocating Instructions for regular attendance of church, Sangh policies in this area. Adding to this, the rath change in birth, marriage and death rituals, method yatras, Ramsila procession, organisation of of treatment such as miraculous healing numerous yajnas and astaprahari-naam distingushingly set them apart.
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