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Jammu And Kasmir
#2
The Spread of Christianity in Kashmir : Book Review

[In Urdu: Wadi-i Kashmir Mai Isaiyat Ka Farogh Aur Uske Makruh
Aza`im: Ek Tafsili-o Tahqiqi Ja'iza]

Book Review by Yoginder Sikand of Muhammad Saeed ur-Rahman Shams, ed.

(Srinagar: Shaikh Mohammad Usman & Sons, Madina Chowk, Gaukadal,
2004), 46 pages, Rs.10, Year 2004

Yoginder Sikand

Two years ago a flood of reports suddenly appeared in the Indian
press revealing an alarming number of conversions of Muslims to
Christianity in Kashmir. Figures of the number of such converts in
the past ten years varied greatly, with some putting the total as
high as 20,000. In the absence of any detailed research on the
subject it is difficult to make a reasonable estimate, but the number
is sizeable enough to have caused considerable consternation as well
as soul-searching among Muslim religious authorities in Kashmir, as
this booklet reveals.

This booklet consists of three articles written on the subject of
Muslim conversions to Christianity, with an introduction by the
Mirwaiz of Kashmir, Maulvi Muhammad Umar Faruq, head of the Muttahida
Majlis-i `Ulama of Jammu and Kashmir (MMUJK), a recently-established
association of Kashmiri `ulama that is involved in seeking to counter
the threat of Christian evangelism in the region. The articles
provide interesting glimpses into the social, economic and political
factors behind the spate of conversions, the methods used by
Christian missionaries to win converts as well as the responses of
Kashmiri Muslim religious organisations.

In his brief introductory note, Mirwaiz Umar Faruq describes the work
of the Christian missionary groups in Kashmir as a major threat,
suggesting that the missionaries use material inducements to win
converts, and hence claiming that their work can hardly be said to be
sincere. He refers, in this regard, to the work of the MMUJK, and
suggests that it undertake a range of activities and programmes to
promote Islamic awareness among the Kashmiri public, protect Muslim
identity and thereby counter the Christian evangelical challenge.

Two articles included in the booklet echo much the same views, and do
not go beyond the level of generalities, thus providing little
understanding of the exact process and factors for the conversions in
Kashmir. In his article, the noted Pakistani Deobandi scholar
Muhammad Taqi Usmani describes the Christian evangelical project as
little less than a cheap gimmick, accusing the missionaries of using
money, and promises of jobs and education to lure unsuspecting, and
largely poor, Muslims into the Christian fold. In this the Maulana is
probably correct, and this may well be true for some, or even most,
Christian missionary groups. Yet, whatever their motives, this ought
not to be used as an argument to altogether deny the important
contributions that some Christian institutions and dedicated
activists are making in helping the suffering and the needy. What,
one must ask, are the Muslim counterparts of the Christian
missionaries doing for the poor, and the victims of the unceasing
violence in Kashmir and elsewhere? Pretty much nothing is the answer,
except for loudly haranguing their enemies and lamenting their
plight, and refusing to speak out against the barbarities perpetrated
by self-styled Islamists in the name of Islam. Which, in turn,
explains why Christian missionaries have moved in to do their own
thing and so can hardly be blamed. The Maulana conveniently glosses
over this rather inconvenient fact, and, instead, goes on to develop
an elaborate and abstruse theological argument seeking to prove that
Christianity as it exists today is a corruption of, and a major
deviation from, the original teachings of Jesus. Roughly the same
argument is made by another Deobandi `alim, Mufti Arshad Ahmad, whose
article also appears in this book. Titled as `Kashmir Main Isaiyat Ke
Badhtey Qadam' (`The Growing Influence of Christianity in Kashmir'),
it hardly refers to Kashmir at all and consists simply of an angry,
although not entirely unmerited, diatribe against the missionaries.

The third article, by the Kashmiri Deobandi scholar Maulvi Muhammad
Mir Qasmi, is the book's saving grace, being well-argued and
informative. Titled `Kashmir Main Kitney Musalman Isai Bane?' (`How
Many Muslims Have Become Christians in Kashmir?'), it provides a
fairly detailed account of the working of various Christian
missionary outfits in the Valley. Qasmi provides varying estimates
of the number of Muslim converts to Christianity in Kashmir in the
last ten years, from 12,000, as claimed by the Srinagar-based
newspaper `Greater Kashmir', to 20,000, a figure cited by the
Kashmiri Urdu paper al-Safa. He then goes on to provide a broad
historical overview of the Christian missionary presence in Kashmir,
starting with the first European missionary, Robert Clarke, as early
as in 1854. Clarke was followed by several other missionaries,
Catholic as well as Protestant, some of whom set up educational
institutions catering to the Kashmiri elite, in the hope of winning
them to Christianity, and then, through them, hoping to reach out to
the masses as well. Some of these schools still exist and are
regarded as among the best institutions in the state. Yet, Qasmi
notes, these missionary endeavours were not particularly successful,
and the number of Kashmiri Muslim converts to Christianity remained
meagre.

The situation has drastically changed in the last fifteen years in
the state, Qasmi says. Taking advantage of the plight of the poor and
the victims of the ongoing strife, he says, numerous Christian
missionary groups have established their presence in the Valley. Most
of them are generously financed by rightwing, fundamentalist
Christian evangelical orgaisations based in America and western
Europe. Qasmi provides a detailed account of various missionary
organisations presently working all over Kashmir, suggesting a well-
organised campaign to spread Christianity, often disguised in the
garb of helping hapless Kashmiris. Some of them are engaged in some
sort of social work, such as providing employment, medical assistance
and education, details of which Qasmi provides, but these are clearly
meant simply as an evangelical tool.

Qasmi speaks about a carefully designed division of labour between
various missionary organisations in order to make their work more
effective. Thus, for instance, Frontiers works among the Gujjars of
Dar, near Srinagar, Agape Mission is based among the Hanjis or house-
boat owners in Srinagar, Gospel for Asia focuses on the villages
along the border with Pakistan, The Goodway is active in the Patan-
Magam-Tangmarg triangle, Campus Crusade for Christ works among
students in Pulwama and Srinagar, Eternal Life Ministries among
leprosy patients in Nagin, and Operation Agape among surrendered
militants. Some missionary organisations have tried to develop
culturally more acceptable forms of communication in order to make
for more effective communication with prospective converts. This, for
instance, is the case with the Noor-i Hayat Church, the al-Bashar
Fellowship and the al-Masihi Jama`at Fellowship, whose `Muslim' names
have probably been deliberately chosen in order to make them seem
somewhat innocuous and culturally familiar to their Muslim target
audience. Some of these groups have also prepared propaganda material
in the Kashmiri language, using forms and styles that the local
Muslims can easily identify with. Such, for instance, is the case of
an organisation that distributes free audiotapes on Christianity at
Batamaloo, located in the very heart of Srinagar.

Qasmi argues that for many Muslim converts, conversion is simply an
economic choice. He writes that a sizeable number of the converts
adopt Christianity simply in order to avail the educational, medical
or economic assistance that missionary groups promise to provide them
with. To buttress this claim he refers to a number of converts who,
after joining one denomination and reaping material benefits of some
sort, then choose to join another, rival Christian denomination if
they are promised further material gain. For some Kashmiri converts
as well as other Indian Christians employment in missionary
organisations based in Kashmir also provides a good source of income,
far beyond what they could otherwise expect. Such, for instance, is
the case of a Manipuri missionary associated with the American-funded
Operation Agape, who lives in a posh locality in Srinagar. Qasmi
quotes this missionary as saying that for him his work is simply a
job, and that he took it up because he could find no alternate
employment in his home-state. A similar case that Qasmi cites is of
a Kashmiri Muslim convert who works with the US-based German Town
Baptist Church in Pulwama. An unemployed graduate, he now receives a
regular salary and his missionary employers have promised to send him
abroad for higher studies.

At the same time, Qasmi also admits that not all converts to
Christianity choose to adopt the faith simply out of economic
motives. He refers to some converts whose change of faith was
motivated by genuine spiritual concern, or as a result of being
impressed with the dedication and sincerity of the Christian workers
that they came in touch with. Such, for instance, is the case of a
certain Sarwan Khan, a resident of Poonch, whom Qasmi describes as
the convenor of all Protestant groups active in Jammu and Kashmir.
Qasmi writes that Khan chose to become a convert principally out of
disgust at what he saw as the local Muslims' neglect of the plight of
their needy co-religionists. Qasmi refers to some other converts,
mainly poor people as well as victims of the ongoing violence in
Kashmir, who chose to accept Christianity because their fellow
Muslims were indifferent to their misery, while the Christian workers
whom they came into contact with willingly helped them. Qasmi refers
to the case of an old widow, whose only son was killed, leaving her
alone to fend for her three daughters. No Muslims offered to help
her, and so she was forced to take the assistance of a Christian
missionary. Impressed by the missionary's generosity and dedication,
she decided to convert to Christianity. She explains her conversion
as a protest against Kashmiri Muslim leaders who, she claims, keep
talking about piety and religion, but do nothing to help the poor.

Qasmi argues that in order to meet the missionary challenge, Muslim
organisations need to get their act together and engage in
constructive social work among the poor instead of simply fighting
polemical battles. He outlines a broad programme for Muslim religious
organisations and leaders to adopt, most importantly being promoting
education, not simply Islamic but modern as well, among poor Muslims
in the state who are the most vulnerable to the blandishments of the
missionaries. Qasmi's other suggestions include starting medical
centres, employment generation projects, orphanages and vocational
training centres to help the poor and the needy. He stresses that the
Jammu and Kashmir Awqaf Board, which controls most Muslim endowments
in the state, should play a leading role in this regard, given the
vast resources at its command which have not been put to proper use
all these years. Qasmi also recognises that in many cases the
conversions reflect a growing disillusionment among many Kashmiris
with the ongoing violence in the state, as well as a yearning for
peace. Unfortunately, he chooses not to elaborate on this vital
point. However, it is clear that for at least some converts the
continued violence in Kashmir, in which certain radical Islamist
groups are deeply implicated, must certainly have been a cause of
disillusionment leading them to choose to convert to Christianity, a
fact that Qasmi himself admits in passing.

As probably the only available book on the subject, this book
provides useful insights into the dynamics of Christian missionary
work in a politically very sensitive part of the world, although it
lacks sufficient ethnographic depth. Given the fact that the American
establishment now sees right-wing Christian missionary groups as a
major ally in its military involvement in the Muslim world, as
exemplified most clearly in Iraq today where missionaries are working
in tandem with the American occupation forces, the book points to the
urgent need for more in-depth and detailed studies of the political
economy of Christian missionary groups, many of them American-funded,
working among Muslims today, including in Kashmir.


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Jammu And Kasmir - by acharya - 03-20-2005, 05:39 AM
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Jammu And Kasmir - by acharya - 05-03-2006, 08:42 AM
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Jammu And Kasmir - by Guest - 05-03-2006, 09:39 PM
Jammu And Kasmir - by Guest - 05-04-2006, 12:51 AM
Jammu And Kasmir - by Guest - 05-10-2006, 12:34 AM
Jammu And Kasmir - by Guest - 05-10-2006, 09:26 AM
Jammu And Kasmir - by Guest - 05-10-2006, 09:17 PM
Jammu And Kasmir - by Bharatvarsh - 05-13-2006, 11:47 PM
Jammu And Kasmir - by Bharatvarsh - 05-14-2006, 12:03 AM
Jammu And Kasmir - by acharya - 05-15-2006, 08:52 AM
Jammu And Kasmir - by Bharatvarsh - 05-16-2006, 01:53 AM
Jammu And Kasmir - by Bharatvarsh - 05-16-2006, 01:58 AM
Jammu And Kasmir - by Bharatvarsh - 05-16-2006, 02:05 AM
Jammu And Kasmir - by Guest - 05-16-2006, 02:08 AM
Jammu And Kasmir - by Guest - 05-17-2006, 08:02 PM
Jammu And Kasmir - by Bharatvarsh - 05-19-2006, 08:20 AM
Jammu And Kasmir - by Bharatvarsh - 05-20-2006, 07:43 AM
Jammu And Kasmir - by Guest - 05-21-2006, 07:40 PM
Jammu And Kasmir - by Guest - 05-25-2006, 09:20 PM
Jammu And Kasmir - by ramana - 05-26-2006, 12:48 AM
Jammu And Kasmir - by Guest - 05-26-2006, 01:10 AM
Jammu And Kasmir - by Bharatvarsh - 05-26-2006, 09:15 PM
Jammu And Kasmir - by Bharatvarsh - 05-26-2006, 09:45 PM
Jammu And Kasmir - by acharya - 06-11-2006, 12:11 AM
Jammu And Kasmir - by Guest - 06-20-2006, 09:32 PM
Jammu And Kasmir - by Guest - 03-23-2005, 11:02 PM
Jammu And Kasmir - by Guest - 03-23-2005, 11:08 PM
Jammu And Kasmir - by Bharatvarsh - 08-12-2005, 06:42 AM
Jammu And Kasmir - by Guest - 03-11-2006, 12:59 AM
Jammu And Kasmir - by acharya - 03-11-2006, 06:07 AM
Jammu And Kasmir - by Guest - 03-11-2006, 09:30 AM
Jammu And Kasmir - by Guest - 03-11-2006, 10:45 AM

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