On May 24, at Delhi’s Red Fort, a crowd gathered demanding that tribals should not claim constitutional benefits meant for Scheduled Tribes after conversion. Janjati Suraksha Manch, “a constituent organisation of the Sangh Parivar”, led the event. During the event, Christian tribals were “accused” of enjoying “double advantage”.However, claims that Christian tribals get a “double advantage” misunderstand their constitutional rights and their lived reality. Conversion does not take away their tribal identity or the historical disadvantages that come with it.AdvertisementThe narrative of “double advantage” also ignores the reality of “double marginalisation”. In the wider world, Christian tribals have been carrying the burden of their identity and face hostility because of their faith.Scheduled Tribe reservation is not based on religion. It is primarily based on historical marginalisation, geographical isolation, and social and educational backwardness.If the identity remained whole through these significant periods/occurrences, how does a person become less tribal merely through conversion? Moreover, conversion has not necessarily meant that tribal culture, language, or rituals were abandoned.AdvertisementAlso Read | Adivasis don’t need ‘saviours’. We just need people to hear us when we speak for ourselvesIn fact, one of the major reasons why tribals gravitated towards Christianity is the practice of “otherness” by mainstream society and the prevailing majority religion. Christianity replaces the “otherness” with oneness in Christ, and also practices assimilation inside the community’s periphery.Norwegian missionary P O Bodding’s translations of the Santhali Bible, grammar, and other texts are examples of literary inclusion.A paper titled “Ethical Practices of Santhal Tribes: An Exposition with Special Reference to Birbhum District” by Md Sirajul Islam offers cultural integration. Santhals extensively practice dobok’ johar (Santhali salutation) and janga-abuk’ (washing feet) to this date. These practices extend beyond religious divisions between bideen (non-Christians) and esoie (Christians). Even after conversion, inked signatures have our tribal surnames and Easter remains “Paska” for us.Despite shared cultural identity, claims of “double advantage”, of Christian tribals getting more than they should, persist.“Double advantage” basically means Christian tribals benefit from minority rights and ST reservation. These “advantages” or affirmative actions exist because the community is continuously subjected to “double disadvantage” or “double marginalisation”.The tribal church has always been in the periphery, trying to fend off the attacks and accusations of distorting the traditional culture and dividing their community. On the other hand, the local tribal church is also subject to criticism and censorship from the orthodoxy within the church hierarchy. The continued persecution of Christian tribals reflects that “double marginalisation” is very much still a reality.The 2008 Kandhamal violence, the targeting of Christian Kuki people during the 2023 violence in Manipur, and incidents of refusal to allow burial of Christian tribals demonstrate that converted tribals face hostility not only because of their identity, but also because they are Christians. Assaults over allegations of religious conversion and repeated attacks on prayer congregations are on the verge of being normalised.While discussing delisting, it is important to remember that conversion does change one’s religion, but it cannot change the structure of oppression or soften the oppressor.The narrative regarding delisting, emerging from the right wing, has been creating destructive borders within tribal people. Rather than advertising the delisting of Christian tribals, the discussion today should steer towards the upliftment of non-Christian tribals. The act of stripping Christian tribals of reservation not only undoes upliftment but also serves nothing to the other group.you may likeThroughout history, tribals have been robbed of their lands, houses, basic amenities like clean water, education, healthcare and even recreation. If their identity survives displacement, mining and systemic violence, why should it vanish at the gates of a church?After all this, how tribal is a tribal Christian? They never stopped being one, if I may say so. How do I know?I am one. Knowing, owing and asserting.The writer is sub-editor, The Indian Express. shriya.murmu@expressindia.com