[Reader-list] The Spread of Christianity in Kashmir and Its Unholy Designs'
shivam
zest_india at yahoo.co.in
Thu Jul 1 20:24:22 IST 2004
sorry for the formatting....
Book Review
Name of the Book: Wadi-i Kashmir Mai Isaiyat Ka Farogh
Aur Uske Makruh
Azaim: Ek Tafsili-o Tahqiqi Jaiza (The Spread of
Christianity in
Kashmir and Its Unholy Designs: A Detailed Survey)
(Urdu)
Editor: Muhammad Saeed ur-Rahman Shams
Publisher: Shaikh Mohammad Usman & Sons, Madina Chowk,
Gaukadal,
Srinagar, Kashmir (sh_usman at rediffmail.com)
Year: 2004
Price: Rs.10
Pages: 46
Reviewed by: 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 books 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 Jamaat
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 missionarys 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. Qasmis 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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