The Arunachal Pradesh Freedom of Religion Act, enacted in 1978, aims to prevent religious conversions induced through coercion, inducement, or fraudulent means. It prescribes penalties, including imprisonment for up to two years and a fine of up to ₹10,000, for individuals involved in such activities. Additionally, the law requires any instance of religious conversion to be reported to the Deputy Commissioner of the concerned district. It imposes liability on both the converted individual and the facilitator of the conversion for failing to comply with this provision. Despite its legislative existence, the Act has remained dormant for nearly five decades due to the absence of rules governing its implementation. Successive governments refrained from activating the law, primarily due to contentious debates about its implications and resistance from various quarters.
Why Was the Act Enacted in Arunachal Pradesh?
Arunachal Pradesh, a state rich in cultural diversity, is home to numerous ethnic communities with distinct beliefs. Indigenous faiths like the worship of Donyi Polo, predominantly practiced by tribes such as the Nyishis, Adis, Apatanis, Galos, Misings, and Tagins, are deeply rooted in nature and ancestor worship. Over the years, Donyi Polo worship has undergone institutionalization as a response to external religious influences.
Christianity made its entry into the region much later compared to neighboring northeastern states like Nagaland, Mizoram, and Meghalaya. This delay stemmed from geographical isolation and colonial policies aimed at minimizing external interference in frontier areas. Efforts to protect indigenous cultures were reinforced post-independence through measures like the Inner Line Permit system, further restricting the activities of missionaries.
However, missionary work, particularly in Arunachal’s border regions near Assam, eventually led to the establishment of Christianity in pockets of the state. The first church in Arunachal Pradesh was built in 1957 in Rayang village. Census data over the decades reflected a marked increase in the number of Christians—from 0.79% of the population in 1971 to 4.32% by 1981. This growth spurred apprehension among local communities, fearing cultural erosion and shifts in socio-religious practices.
Why Has the Law Remained Dormant?
Since its enactment, the law has faced staunch opposition from Christian groups and other stakeholders who argue that it unfairly targets their community. The Arunachal Christian Forum, established shortly after the Act’s passing, has continuously opposed its implementation. Leaders have criticized the Act as anti-Christian, raising concerns that it could be misused by administrative or law enforcement authorities.
The proportion of Christians in Arunachal Pradesh saw significant growth over the years. According to the 2011 Census, they constituted 30.26% of the state’s population, making Christianity the largest practiced religion in Arunachal. Critics attribute the lack of governmental action to enforce the Act to this rapid demographic shift and the vocal protests it sparked. Consequently, the Act has lingered in legislative limbo, unused and unregulated.
Why Is the Law Being Revisited Now?
Recently, there has been renewed momentum to implement the Act, driven by both social and political factors. Advocate Tambo Tamin, a former general secretary of the Indigenous Faiths and Cultural Society of Arunachal Pradesh (IFCSAP), filed a public interest litigation in the Gauhati High Court in 2022, urging the state government to finalize rules for the Act.
In September 2023, the Itanagar Bench of the Gauhati High Court directed that the draft rules be finalized within six months. Proponents of the Act argue that its implementation is critical to curbing the increasing rate of conversions, which, they claim, are causing many individuals to abandon traditional practices. For indigenous communities, this shift represents a significant cultural loss, making legal safeguards a necessity.
What Role Do External Influences and Groups Play?
Some groups view the enforcement of this law as a way to protect the region’s indigenous cultures and prevent external religious influences from gaining dominance. Affiliates of the Rashtriya Swayamsevak Sangh (RSS), along with other organizations, are supporting efforts to document and institutionalize indigenous faiths. While these groups do not actively engage in religious conversions, their focus on promoting indigenous traditions aligns with the anti-conversion sentiments. This alignment raises questions about the political implications of enforcing such laws.
Critics, including leaders of Christian organizations, caution against potential misuse of the law under the influence of political forces, particularly as BJP-led governments advocate for “Sanatana Dharma” as encompassing India’s diverse indigenous faiths.
What Are the Broader Implications of Implementing the Act?
Revisiting the Arunachal Pradesh Freedom of Religion Act has far-reaching implications. Proponents see it as a means of safeguarding indigenous cultural identity and preventing religious polarization. For opponents, it represents a step backward, threatening religious freedom and potentially leading to misuse for political ends. The resurgence of interest in the Act coincides with rising religious nationalism, which complicates the delicate balance of religious co-existence in Arunachal Pradesh.
To effectively address these concerns, any attempt at implementation must include clear safeguards to prevent arbitrary misuse, address community concerns, and uphold constitutional values. Simultaneously, supporting indigenous faiths should involve inclusive strategies beyond legislation, including fostering dialogue and cultural promotion.
The next few months will be crucial in determining whether the 46-year-old Act will finally become active, and if so, what implications it will have on the people of Arunachal Pradesh and their complex socio-cultural landscape.