Religious conversions have long been a sensitive and complex issue in Punjab, a region deeply rooted in diverse spiritual traditions, predominantly Sikhism and Hinduism. In recent years, the phenomenon of conversions to Christianity has drawn increasing attention, sparking debates on religious freedom, identity, and socio-political dynamics. While conversions are not a new occurrence in the region, the modern wave, often among marginalised communities, has introduced new layers of discourse. The rise of viral videos showing mass conversions, testimonies, and evangelistic events has amplified the conversation, with both support and criticism coming from various quarters.The "Yeshu Yeshu" meme trend targeting Christians has become a notable part of online discourse, particularly in the context of religious conversions to Christianity in regions like Punjab. These memes often take a satirical or mocking tone, reflecting criticism or scepticism toward Christian evangelism, sometimes exaggerating the practices of missionaries or new converts. In many of these memes, the common theme includes poking fun at the frequent invocation of "Yeshu" (Jesus) during religious events or proselytising efforts. Memes may depict comical scenarios where exaggerated faith healing, miracle claims, or dramatic conversions are mocked, questioning the authenticity or intent behind such efforts. While some of these memes may be intended as harmless jokes, others carry underlying tones of religious and cultural tension. This trend reflects broader societal concerns and debates surrounding conversions, particularly among marginalised communities, and the role of digital culture in shaping perceptions of religion.Religious conversions among Dalits and other marginalised groups in Punjab are deeply intertwined with the desire to escape caste oppression and reclaim social and spiritual dignity. Historically, these communities have faced severe discrimination within Hinduism and, to a lesser extent, Sikhism. Despite reforms, caste-based exclusion remains pervasive, leading many Dalits to seek religious alternatives such as Christianity, Ambedkarite Buddhism, and various Dera movements. For Dalits, conversion is not just a matter of faith but a way to reject the rigid caste hierarchy, gain social justice, and access new opportunities for empowerment.A key reason for conversions is the need to break free from the caste system. In both Hinduism and Sikhism, Dalits and marginalised groups have historically been treated as "untouchables" and excluded from religious and social spaces. Converting to religions like Christianity and Buddhism, which explicitly reject caste, offers an escape from these oppressive structures. For instance, Ambedkarite Buddhism, inspired by Dr. B.R. Ambedkar, is a significant choice for Dalits seeking to leave behind the caste system. Ambedkar’s call for Dalits to reject Hinduism and embrace Buddhism as a path to equality and justice has had a lasting impact, particularly among those who view conversion as a way to assert their dignity.Another major factor driving conversions is the search for social and economic empowerment. Missionary-led conversions to Christianity, especially in the colonial and post-colonial period, offered marginalised communities access to education, healthcare, and social welfare services that were otherwise denied to them. Schools, hospitals, and job opportunities provided by Christian missionaries became crucial incentives for Dalits looking to improve their social standing. Similarly, Deras (religious sects) in Punjab, such as Dera Sacha Sauda, provide a sense of belonging and offer material benefits like social welfare programs and community support. Deras are especially popular because they minimise caste distinctions, allowing Dalits to participate without the stigma they often face in traditional religious institutions.For many Dalits, conversion also serves as a spiritual and political assertion. Movements like Ad Dharm in the 1920s were among the first to promote a distinct identity for Dalits, rejecting Hinduism’s caste-based hierarchy. By converting, Dalits can align themselves with movements that promote equality and reject the labels and oppression imposed by the caste system. Ambedkarite Buddhism, in particular, offers not just a spiritual transformation but also a powerful political stance. Converting to Buddhism is seen as a declaration of independence from the historical shackles of caste oppression.However, despite converting to Christianity to escape the caste system, they remain marginalised both socially and economically. As noted by Prof. Emanual Nahar, dalit Christians are largely landless and work as agricultural labourers, lacking upward mobility. Social discrimination persists as they are segregated from upper-caste Christians and excluded from mainstream Christian institutions. Additionally, they face political exclusion, with limited representation in leadership positions and difficulties accessing government welfare schemes.Symbolic and structural violence also affects Dalit Christians. They often reside in separate localities and are denied full participation in religious and social events. Conversion has not freed them from caste-based discrimination; instead, they face prejudice both as Dalits and as Christians. They face the challenges of identity and the persistence of caste hierarchies within Christianity itself. This dual marginalisation leaves them vulnerable, limiting their access to education, healthcare, and social services, despite their shift in religious identity.
