Blog re Riverside Vineyard 2010 Thailand Trip

http://riversidethailand10.blogspot.com/2010_04_05_archive.html

Burma and Forced Migration

Last night I went to hear Douglas Alexander MP, the Secretary of State for International Development, speak about the work of DFID (Department for International Development) for the UK Government. Whilst not answering my question quite so directly as I'd hoped, he assured the voters present that he understood something of the Thai/ Burma border situation, having visited Burma (http://www.fmreview.org/FMRpdfs/FMR30/6.pdf)

The situation I raised was regarding the Shan, a people (amongst others) who have lacked the public profile maybe afforded to the Karen and Karenni peoples, and yet, like many minority groups in Burma, filtering into Thailand, without identity papers, surviving through prostitution, fuelling the trade in human trafficking that haunts the border of Thailand and Burma. I heard a while back of someone going, credit card in hand, to buy children (they then set up an orphanage).

When children are a commodity like a bag of groceries, we realise (one hopes we do) that there is something deeply disturbing with the devaluation of human life. Or do we? After all, we fail to address this dilemna in the family planning clinic when advising on abortion, or in the elderly care home when considering the dignity of a client in the final phases of death who might be considered for euthanasia one day.

Is there a space in us that needs to review our 'compassion fatigue'as it was once coined so cruelly? Perhaps there is something that needs to happen to us that took hold of Wilberforce - a deep and unrelenting passion for people in God's image that fuels our lives to fight for them to the last. I mean not just feel mildly pitying but profoundly, life-capsizing, political-corridors-storming, Church-and-Society alarm-clocking compassion that weeps and sweeps change.

Contextualization - an Asian and European perspective

This is an essay I recently wrote regarding the issue of contextualization -an issue vital to missions today.


In this essay I have sought to highlight both the concept of contextualization and explain its broader significance and current issues that I have encountered in missiology. Communicating to a diversity of culture and context is a challenge. For example, one hundred separate ethnic groups were recognised in North Vietnam in 1958 , Martin Saunders of Youthwork Magazine talks of a complexity of youth culture in the UK that can only be reached in broad brushstrokes by a local church. Enlarge that worldwide and the task of addressing each one seems overwhelming.

Contextualization is a concept facing Christians in every situation. Contextualization addresses the question: how does the gospel and Christian faith ‘translate’ successfully from one culture to another, without losing its integrity? The origin of such a need is rooted in the fact that God has a message to bring into the context of humanity (Philippians 2:7-8).But for us, we may not so readily let go of (what are assumed) superiorities or priorities.

Biblical pioneers were faced with bringing the gospel to a different context, and the ensuing challenges (e.g. Acts 14:8-18 the sacrificial response in Lystra and Derbe or Acts15:5-6 and Galatians 2:11-14, with questions regarding following Jewish customs). Sometimes cited as an early approach to contextualization, Count Zinzendorf, on preparing Moravians for work in Greenland (begun in 1733), advised them not to use terms regarding sacrifice, as this was not understood by autochthonous shamanism. Zinzendorf emphasised the point of greatest need as providing the key reference in the understanding of the need for a saviour.

Newbiggin highlights the danger of an assumption that we are delivering a gospel untainted by our own culture. Likewise, a recipient culture may value issues that are less than central, even quite contrary to gospel values. The interaction between Modern Christian culture, Biblical culture and Target culture, (a Three-Culture Model) gives us a picture of an ongoing conversation. This is significantly different to ‘Indigenization’, ‘Adaptation’ or ‘Accommodation’, Newbiggin argues, in that the culture with a message and the culture receiving it are both dynamic.

Hiebert demonstrates a process of evaluating existing Muslim customs, gathering information on them and reflecting theologically in order to put them in the light of biblical teaching. This can create a new contextual practice. When existing customs are accepted uncritically or rejected and customs are still practiced despite Christian faith, syncretism can develop. If the gospel cannot address existing customs, the gospel can be seen as foreign and rejected.


Lingenfelter describes contextualization as an appropriate framing of the gospel – making it applicable in terms of ‘language and communication forms’. It has to do with the gospel being meaningful, connecting to what matters most in the culture. Contextualization is about the gospel ‘making sense’ and ‘coming alive’ as Newbiggin describes, in the context of the culture to which it is being received. But this necessitates some critical acknowledgement – not all cultural approaches to the Christian message will be the same, and a theological analysis is required by the missiologist. Newbiggin exemplifies this within a pluralist society (both India and, as he argues, such is true increasingly in European culture). The ‘domestication’ of the gospel, as he terms it, can change its core identity.

Contextualization, in the view of Hesselgrave and Rommen, is necessary for world evangelization to be successful . Kirk states that contextualization is something that acknowledges the reciprocal influences involved when the gospel interacts with a cultural context.

The first widespread use of the word ‘contextualization’ seems to have originated in the 1970’s largely as a realization that a shift was developing. The Two-Thirds World had a growing Church, and with it, new approaches to theology were being considered. The term ‘contextualization’, surfaced amongst the circles of the Theological Education Fund (TEF) in the issue of educating and forming people for the church’s ministry. As Hesselgrave and Rommem outline, the developing first (“advance”) and second (“re-think”) mandates of the TEF and discussions within the World Council of Churches (WCC) led to questions that the new committee of the TEF sought to implement in a third (“reform”) mandate. Some of the dispute around contextualization is immediately apparent: the TEF committee sought to address a ‘crisis of faith’, development and social justice issues and the debates between local contexts and ‘a universal technological civilization’ .

Bosch outlines various aspects of contextualization: both indigenization models and socio-economic ones, and suggests the concept of part of the process of a new paradigm – a major shift towards an ecumenical missionary paradigm. This is a far cry from the persecution of sects considered quickly as heterodoxy or heresy , and often suffering for what we might consider less syncretic or denominational differences in faith or practice today as the Waldensians did .

Nicholls cites that concerns developed regarding the WCC approach to theological matters as the authority and role of scripture came under discussion in the 1960’s and early 1970’s. This had a huge impact on approaches to the issue. The widespread debate over contextualization soon becomes apparent, in that discussions regarding the gospel and its interactions with culture were evident at the Lausanne Congress on World Evangelization in 1974 and prompted the Lausanne Committee’s Theology and Education Group to explore these further in a consultation at Willowbank in 1978, resulting in LOP2 ‘The Willowbank Report: Gospel and Culture’. This was later followed by a consultation in Haslev, Denmark in 1997 called Gospel Contextualization Revisited sponsored by Theology and Strategy Working Group of the Lausanne Committee for World Evangelization and the Institute for the Study of Islam and Christianity.

As a need, the contextualization of the gospel is essential as a process for translating the scriptures, communicating core dogmas, and enabling the culture to receive the gospel clearly. An issue as crucial as the nature of God’s very being, requires careful thought in bible translation. A recent dispute arose in Malaysia over the use of the word Allah as being a name for God amongst Christians. Traditionally, in many Islamic countries, including Indonesia nearby, this has been acceptable (e.g.in Arabic translations of the scriptures). A similar conflict has arisen in Mongolia between different translation groups over the concept of God as Burhan: a word more familiar to Buddhists. The complexities of the Mongolian context were highlighted further by Gibbens this January in writing about the Church’s response to a culture heavily influenced by Shamanism .

In a Skype conversation recently (25 January 2010), a missionary friend in Thailand struggled to make sense of cultural passivity: young believers passively accept the views of those who are older. What are cultural styles of communication that are effective? What about the lack of commitment, or difficulties in decision-making or the way people cannot seem to act disloyally to their elders, even when told to engage in sexual activity to provide for a parent’s new business premises? Where is the line between ‘yes’ and ‘no’ to others you should respect? To what extent is ‘missionary paternalism’ a failure in a culture where paternalism is expected? Ubolwan Mejudhon suggests colonization, modernization and the Vietnam War have caused enormous damage to relationships between Christians and the Thai. Mejudhon argues reconciliation is a vital part of Thai relational culture and is a necessary focus to heal relationships between Western missionary workers and the Thai people .

Contextualization is a critical issue for the Church in Europe too. In an interview on Premier Radio, Martin Saunders, editor of Youthwork Magazine spelled out the challenges of a highly digitally-networked generation, and the so-called ‘missing generation’ in many churches of 18-30 year olds . Has the Church missed many of them through irrelevant models and approaches? It was recently announced that the average age of Church attendees in the UK is 61 years of age (the general population being 48 on average) , but the same article noted that other institutions are losing membership, as inherent distrust in institutions deepens. In reference to the Scottish Church, Ross points out the difficulties now faced by a younger Church (from continents with vibrant growth) revisiting Europe, only to find an aged parent apparently confused and somewhat embarrassing to be associated with . The growing ethnic churches , especially in London, may also need to consider how to cross-culturally reach the white British population, or at least to more effectively partner with them.

In conclusion, contextualization is necessary for worldwide situations, such as those mentioned, including in a secular climate in the UK or Europe. It is vital in connecting mission and culture globally. There has been considerable concern at times that it might ‘muddy the waters’ of mission although at the same time bring relevance to the message. The necessity of aligning a contextual process with a biblical analysis of such is, in my mind, as essential as sensitivity to culture. Much can be gained from reflecting on past endeavours at contextual approaches – both successful and those that have ended as syncretism or unsuccessful. In doing this, alongside conversation with indigenous believers wherever possible, lessons can be gained. A wider discussion, as has occurred through initiatives such as those by the WCC and LCWE, are important to assess and reassess methodologies, especially in a world where all cultures are dynamic and practitioners are constantly learning by the application of contextual mission.

Bibliography

Hesselgrave, D.J. & Rommen, E. Contextualization: Meanings, Methods and Models (Leicester: Apollos,1989)
Heibert, P.G. Anthropological Insights for Missionaries (Grand Rapids:Baker,1985) cited in Encountering the World of Islam Edited by Swartley, K.E. (Milton Keynes: Authentic Publishing, 2008)
Kirk, A.J. What is Mission? Theological Explorations (London: Darton, Longman and Todd, 1999)
Lausanne Committee for World Evangelization The Manilla Manifesto an elaboration of The Lausanne Covenant fifteen years later (Pasedena: The Castle Press, 1989)
Lingenfelter,S. Transforming Culture : A Challenge to Christian Mission 2nd ed. (Grand Rapids:Baker Book House Company, 1998)
Newbiggin,L. The Gospel in a Pluralist Society (London: SPCK, 1989)
Nicholls, B Contextualization: A Theology of Gospel and Culture (Exeter: Paternoster,1979)
Van, D.N Ethnological and Religious Problems in Vietnam (Hanoi:Social Sciences Publishing House, 1988) cited in Asian Minorities Outreach The Peoples of Vietnam (Bradenton,FL: Asia Harvest,1998)


Reports and Articles

LOP 2: The Willowbank Report: Consultation on Gospel and
Culture Lausanne Occasional Paper 2 (Lausanne Committee for World Evangelization, 1978)
http://www.lausanne.org/all-documents/lop-2.html [accessed 27 January 2010]

Mejudhon, U. ‘The Thai Way of Meekness’ p.277-286 in Peoples of the Buddhist World: A Christian Prayer Guide Hattaway,P. (Carlisle: Piquant Editions,2004)

Ministry in Context: The Third Mandate Programme of the Theological Education Fund (1970-77) (Bromley, England: Theological Education Fund, 1972)

‘Old Church and New Evangelism – A Scottish Perspective on Christian Mission in Today’s Europe’ in Missiology: An International Review, Vol.XXXVII, no.4, October 2009


Web articles and blogs

Beckford, M & Bloxham, A. ‘Average age churchgoers now 61, Church of England report finds’ Daily Telegraph 22.1.2010
http://www.telegraph.co.uk/news/newstopics/religion/7054097/Average-age-of-churchgoers-now-61-Church-of-England-report-finds.html [accessed:31.1.2010]

Blake,D. ‘English Church Census 2005 Reveals Hope Amid Further Decline’ Christian Today 22.9.2006 [accessed: 31.1.2010] http://www.christiantoday.com/article/english.church.census.2005.reveals.hope.amid.further.decline/7709.htm [accessed: 31.1.2010]


Gibbens,J. ‘Mongolia: A lesson to learn’ in Evangelicals Now, Aug.2007
http://www.e-n.org.uk/p-3923-Mongolia-a-lesson-to-learn.htm [accessed: 31 January 2010]


Peck,A. ‘The Leadership File’ Interview with Martin Saunders, editor of Youthwork Magazine 31.1.2010 (online podcast will be downloadable on:
http://ondemand.premier.org.uk/leadershipfile/AudioFeed.aspx
[accessed: 31.1.2010]

Tiplady,R. ‘From Spirituality and Community into Mission-the Moravian Model’
http://www.tiplady.org.uk/pdfs/Moravians.pdf [accessed: 31 January 2010]

Unspun ‘The Allah Issue: the difference in Malaysia and Indonesia’
http://theunspunblog.com/2010/01/13/the-allah-issue-the-difference-in-malaysia-and-indonesia/ [accessed: 31 January 2010]

Watt,I. ‘News from Mongolia- John and Altaa Gibbens’ Asia Update, 24.1.2010
http://illustatedlife.blogspot.com/ [accessed: 31 January 2010]

News From Mongolia - John and Altaa Gibbens

My good friends John and Altaa Gibbens have been involved in Bible translation and later humanitarian work, in Mongolia since the early 1970's. Altaa (Altaanchimeg) was possibly the first Christian convert in Mongolia in the twentieth century - in 1970's and early 1980's you could probably count the number of Mongolia believers on one hand, spread across a country of about 3 million, but the size of western Europe.

After alot of initial interest in Christianity and a revival of Buddhism, many Mongolians have now returned to Shamanistic beliefs -below gives a bit of insight about what this means in Mongolian society.

QUICK PRAYER POINTS No. 73
========================

Thursday 21st January 2010


Some people have requested some matters for prayer. These are:

• Please give thanks to God for the continued work on the translation.
Now a good proportion of the Bible text has been edited after the
second read-through. Editing started in September 2009. Following
completion of that, the whole will need a quick read through, to
ensure the changes made read correctly and well. After that it can be
typeset. Work on compiling the glossary is going along steadily. That
and the introduction will both need to be translated.
• Since the early 1990s Mongolia received very many international
loans amounting to many billions of dollars. It was widely alleged
that the main of this money disappeared into the pockets of people
through corruption. These loans now have to be repaid.
• In recent years, there has been a decline of Buddhism and
“Christianity” yet the very strong and very widespread rise of a far
more natural Mongolian religion. This is shamanism, the religion which
Genghis Khan followed, the name in whose power he conquered Euro-Asia
to be the world’s largest empire. Mongolians do not question the
strength of the supernatural power that is being talked about here. It
is deeply revered as very strong and people are very much afraid of
it. No one jokes about it or plays with it. Mongolians believe they
are connecting with the power in space, the “eternal sky ruler”.
Nowadays most families have one of their members as a practising
shaman.

Professor, Dr Bum-Ochir, who studied anthropology at Cambridge
University appeared on Mongolian TV channel 8 03/01/2009 and stated,
“many people are becoming shamans”. This is mainly people aged 18-25.
He said, “any of them are well off and well educated and have been
abroad to live or to study”. Some are giving up well paid careers to
do that. “It is not a backward, blind faith”, he said, “Many have had
visions and spiritual experiences”. Tuva is a province in Russia, to
the north of the Mongolian border. He said, “A man who became a shaman
had no knowledge at all of the Tuvinian language, yet under the power
of the spirit possessing him, he could speak the language perfectly
and intelligibly”. Bum-Ochir said “society is suitable for that now as
for the 70 years under Socialism shamanism was illegal”. He stated,
“it is not a religion, as it lacks any monastery, books or structure,
but depends on supernatural power falling on people who become
shamans”. “No one can volunteer to become that”. Only the “eternal sky
ruler” can send a spirit on a person and they have to receive it.
“Most of shamans are completely genuine. People do not desire to
become shamans. At first they refuse it. They then face getting ill or
dying unless they do become shamans. Many people come to me and say
they cannot live unless they become a shaman”.

There is no human mediator, it is a direct relationship between
“eternal sky ruler” and the person themselves.

The period under Socialism merely meant that these kind of beliefs
went underground, but they did not at all disappear. Thus, in
Mongolia, proof for the resurrection is never asked for, nor is an
argument for creation as against Darwinism. The reason is simple.
Mongolians have within their society a very strong belief in spirit
powers. For them, the question about the resurrection is not whether
the resurrection occurred, but whether or not it was a material body
as against a purely spiritual event and result. Mongolians believe in
supernatural and thus are very different from the materialistic West.
Evangelistic materials developed for the West do not work in Mongolia.

On 03/01/2009 three Mongolian girl students were overheard talking
with each other on a bus in Ulaanbaatar. They talked of a person they
knew who hade received the spirit of a hunting dog. That spirit helped
them get into college and have success. One of the girls had two
relatives who became ill. One became a shaman and the other a
Christian. The girls mocked the one who had become a Christian as they
knew shamanism is more powerful. The person whao had gone to a
Christian church later gave up the church. The 3 girls very obviously
strongly believed in shamanism.

It is true the era of 70 years of Socialism left a “spiritual vacuum”
but these people were not searching for God. There was no desire to be
set free from sin before the perfection and sinlessness of God. What
has excited them is the resurrection of the sort of faith that
genuinely is Mongolian. Shamanism has many seeming advantages over
either Buddhism or Christianity. These are:

o it is completely Mongolian, not foreign
o it requires no training but a spiritual experience from above
o no foreign language study is ever needed
o no big change to Mongolian life is needed
o it helps everyday life as it deals with curses
o it feels imminent
o a woman has complete equal rights, unlike Buddhism and Christianity
which have men at the top
o becoming a shaman is quick
o not the slightest risk of any persecution
o plenty of money as people pay them to place curses on others, have
curses placed om them by others removed, and all sorts of spiritual
things such as telling of a dead relative. Like the witch of Endor in
the Bible, they get the voice and all the rest of the dead person. It
is completely convincing as the person for whom this is done knows the
shaman has never met the dead relative and knows nothing at all about
them. People do not dare to refuse money, as they may be cursed, and a
shaman curse wrecks a family and brings death
o in Christianity the minister is seen as only a volunteer and in
Mongolia they are seen as merely getting money to live on. No shaman
will ever do that. They become shamans due to a spirit call.

Christianity has therefore spread in direct relation not only to the
amount of money a “church” has, but to the extent to which that form
of Christianity is alike to shamanism. Mongolians expect blessings
from the supernatural world. Thus talk of anything supernatural
attracts them. They are certainly not interested in sin and repentance
and the work of Christ on the cross, but in blessing. Many Mongolians
and missionaries frequently comment on this. Thus, without repentance,
the big interest has ben in talk about the Holy Spirit to give spirit
power and blessings, it is said. The missionary has not realised this
Mongolian desire for magic and the supernatural. They are used to the
West, where there is skepticism and materialistic concepts and the
idea of science having disproved the supernatural. In Mongolia,
existence of the supernatural is not doubted. Thus, new age teaching
and so on is extremely popular. Mongolians pretending to be “pastors”
realise this and use that sort of interest to attract more people,
talking much about the family and blessing. In this way they hope to
attract more foreign money. Mongolians do not have the concept of the
family and do not concentrate on it. This is a foreign, Western idea.



• Very recently International Support Service (ISS) needed to render
accounts to the Mongolian tax authority. The tax officer, a woman in
her 40s said she once went to a church, and said it was full of
screaming, crying women. She quickly escaped from it. She said people
tell each other to “go and get free coal” from this or that “church”.
(They attract people by giving out aid goods.) She sat in the office
reading the New Testament in Mongolian. She said it sounds OK. She
asked why people go to Gandan to the Buddhist monastery to donate, but
go to Christian groups to get. Underneath she seems interested. She
asked why though people connected with Christianity commit suicide. He
husband refuses to let children to read anything about Christianity.
He hates the way people from religious groups come and knock the door.
This is due to the suicides. Some say this is due to the demonic
activity from mixing shamanism (tenger) and Buddhism (burhan) with the
Bible. It was seen that the dislike she spoke of is due to the
suicides.
• There are major problems with ISS taxation. Most people in Mongolia
evade taxation. They do all in cash only. A new law has been produced
that if an organisation pays for something to some who does not pay
tax, the organisation buying the goods has to pay 10% tax on all such
to the tax authority. In Mongolia, many provide receipts. Many are
given by people who are not registered for tax. One can never get a
receipt from such as a market trader or a taxi driver. This new law is
not known by people. ISS then did not pay realise it had to pay taxes
in this way. ISS bought goods and obtained receipts, not realising
they were false and not printed as for tax. The tax inspection is over
the years 2007-2009. ISS is then being fined for not paying, and has
to pay over $1600 for this. This looks like it is a real tightening on
religious organisations in Mongolia. Christianity has created due to
giving aid and the suicides and the halls full of screaming women is
even more creating a very real hatred of even the word “Jesus”, or
“Christian”.

Another problem is in relation to another new tax law. I, John get
support from UK, etc., so tax is an issue that end. Of course I do not
get paid from ISS, etc. However, the new tax law is that if a person
is connected to an organisation, but not paid by it, the whole of the
money they have brought into Mongolia is taxed at 10% on all. We had
no idea of that new law. That means we could be fined to pay 20% of
all the money we have brought to Mongolia to live on 2007-2009. They
are no concessions nor are they any “tax-free” allowances at all.

We have been hit hard by the recession in two ways:

- our income has dropped by 25% in a year
- this end has become now more costly than ever

This all means we need your prayers for all this.


We have an enemy:

NIV Ephesians 6.12 …our struggle is not against flesh and blood, but
against the rulers, against the authorities, against the powers of
this dark world and against the spiritual forces of evil in the
heavenly realms.

The Bible does NOT say such do not exist. It does very much exist. It
should be noted that these things concerning shamanism are not made
up. The curses and so forth really do work.

NIV Ephesians 2.1 As for you, you were dead in your transgressions and
sins, 2 in which you used to live when you followed the ways of this
world and of the ruler of the kingdom of the air, the spirit who is
now at work in those who are disobedient. 3 All of us also lived among
them at one time, gratifying the cravings of our sinful nature and
following its desires and thoughts. Like the rest, we were by nature
objects of wrath.

The Mongolians have who they think is a friend, named, “the ruler of
the kingdom of the air”. That is where their power comes from.

That is why Paul writes:

NIV Ephesians 6.19 Pray also for me, that whenever I open my mouth,
words may be given me so that I will fearlessly make known the mystery
of the gospel, 20 for which I am an ambassador in chains. Pray that I
may declare it fearlessly, as I should.

We need you to pray FERVENTLY for God's work here and much for us.


John and Altaa in Mongolia

QUICK PRAYER POINTS No. 74
========================

Friday 22nd January 2010

There is a question arising from “Quick prayer points 73” which I sent
out yesterday. I need to answer it.

How do we, as believers, see the shaman? Are we also afraid of his
powers and curses?

Yesterday afternoon, just before I started to write that letter, a man
in his late twenties Uuraa was visiting us in the office. He runs a
stall in the market from which we buy mutton. Some months ago he had a
serious car crash so one of us went to see him in hospital. Yesterday
afternoon he came to say “thank you”. Whilst he was here, a Bible
Society employee talked to him about God. I left her to it and started
writing the letter. She told him who God is and that due to the
salvation she has in Christ, she is not afraid of any shaman. Uuraa
was absolutely astonished at that. No Mongolian ever says such a
dangerous thing. He left with a copy of the translation of Brownlow
North’s book on the rich man and Lazarus to read.

The shamans maintain they are in touch with the very greatest power of
the sky. That is why no Mongolian will ever say they do not fear them.
They advertise on TV, to come and offer sacrifices, to heal, to deal
with curses and so on. Everyone knows they are not pretending, but
really do such things. That is why they boldly advertise their
services. They know it really does work.

In 1980 a plumber in Ulaanbaatar wanted help. He told how one day he
was drunk and fought with a man who then cursed him and his family. In
a short time after that, his wife and children all fell ill and died.
Then the man started getting visits at night which woke him up. It was
some evil being which was ripping at his stomach. He could do nothing
about it. He was so scared that he became a night worker so as to try
to avoid going to sleep. This man was delivered by God entirely from
that.

We know first hand these things are real. It is nothing to do with
deception using strings and mirrors and so on. Exodus states the
magicians in Egypt could turn a stick into a snake (7.11-12); turn
water into blood (7.22); produce frogs (8.7). It was not pretence, but
real. When the witch of Endor called up the Samuel for king Saul, that
was not pretence. Every sinner in the world is in fact following satan
so being in touch with him is nothing exceptional or interesting. It
is the normal human condition, due to disobedience to God.

ESV Ephesians 2.1 And you were dead in the trespasses and sins 2 in
which you once walked, following the course of this world, following
the prince of the power of the air, the spirit that is now at work in
the sons of disobedience—3 among whom we all once lived in the
passions of our flesh, carrying out the desires of the body and the
mind, and were by nature children of wrath, like the rest of mankind.”

Seeing the reality, the fear of all Mongolians, how is it that the 30
year old single mother Bible Society employee can look a Mongolian man
straight in the eye and say with complete conviction she has no fear
of that which every single Mongolian is terrified? It is because she
knows that God has saved her and that she will never be condemned by
him for sin. (Romans 8.1) She knows that God has not merely saved her,
but that she and all of God’s children are seated with Christ in God’s
presence:

ESV Ephesians 2.4 “But God, being rich in mercy, because of the great
love with which he loved us, 5 even when we were dead in our
trespasses, made us alive together with Christ—by grace you have been
saved—6 and raised us up with him and seated us with him in the
heavenly places in Christ Jesus…

She knows that passage and is certain it applies to her. Where is that
place? It is God’s throne! That is what Christ did for her. He sent
God in the flesh, Jesus, who was punished instead of her on the cross
and she, the 30 year old single mother, by faith is united with him,
her sins are forgiven, she is married to Christ, as are all believers,
and as they all are, one with him are seated there. That is where
Christ is:

ESV Ephesians 1.15 For this reason, because I have heard of your faith
in the Lord Jesus and your love toward all the saints, 16 I do not
cease to give thanks for you, remembering you in my prayers, 17 that
the God of our Lord Jesus Christ, the Father of glory, may give you a
spirit of wisdom and of revelation in the knowledge of him, 18 having
the eyes of your hearts enlightened, that you may know what is the
hope to which he has called you, what are the riches of his glorious
inheritance in the saints, 19 and what is the immeasurable greatness
of his power toward us who believe, according to the working of his
great might 20 that he worked in Christ when he raised him from the
dead and seated him at his right hand in the heavenly places, 21 far
above all rule and authority and power and dominion, and above every
name that is named, not only in this age but also in the one to come.

That is important, as Christ, and she seated with him, are far above
satan and anything else. Satan is a mere creation of God. He has no
more power and authority than he received from God.

ESV Genesis 3.1 Now the serpent was more crafty than any other beast
of the field that the LORD God had made.

Jesus came and destroyed what satan did:

ESV 1 John 3.8 Whoever makes a practice of sinning is of the devil,
for the devil has been sinning from the beginning. The reason the Son
of God appeared was to destroy the works of the devil.

How? There is an important difference between God and satan. Satan is
proud. The mark of someone who is genuinely called by God to serve him
is:

ESV Numbers 12.3 Now the man Moses was very meek, more than all people
who were on the face of the earth.

One attribute of God is that of boundless and utter humility. That is
why anyone he has sent must be humble. This applied to the King of
Kings:

ESV Philippians 2.5 Have this mind among yourselves, which is yours in
Christ Jesus, who, though he was in the form of God, did not count
equality with God a thing to be grasped, 7 but made himself nothing,
taking the form of a servant, being born in the likeness of men. 8 And
being found in human form, he humbled himself by becoming obedient to
the point of death, even death on a cross.

You see what Christ made himself? God of Gods, gave himself into the
hands of his wicked creation, to be tortured, humiliated and hung
naked as a common criminal on a cross. It was no rapid death. He was
abandoned by God the Father himself, accounted as guilty of all sin.
That is the ultimate in humility. Only God could be that humble. That
then resulted in:

ESV Philippians 2.9 Therefore God has highly exalted him and bestowed
on him the name that is above every name, 10 so that at the name of
Jesus every knee should bow, in heaven and on earth and under the
earth, 11 and every tongue confess that Jesus Christ is Lord, to the
glory of God the Father.

All, whether the devil or man is below Christ. Seated with Christ
above all and very power and authority, the Mongolian single mother
has not any fear of the shaman. She knows the position God has placed
every believer in Christ. God alone did that.

Yesterday evening, when reading the Bible with Tegshee (Tiki for
short) about Sodom, he commented, “It sounds better than Ulaanbaatar”.


Let us praise and give thanks to God for what he did for us through
Christ, for his unfathomable humility and meekness, for his grace and
favour on us, that has seated us with him, far above all.


John and Altaa in Mongolia

IRIN Asia | NEPAL: Why are so many women killing themselves? | Asia | Nepal | Gender Issues Health & Nutrition | News Item

IRIN Asia | NEPAL: Why are so many women killing themselves? | Asia | Nepal | Gender Issues Health & Nutrition | News Item

Commodity Crises and Capturing the Moment

There is much talk of the commodity crisis these days. I just noticed in the papers yesterday, the position of China in terms of rare earth elements [1].

The role of Mongolia also, seems to be coming to the fore in recent news this autumn that vast mineral resources may open up to the wider world.[2]

In a country of around 3 million, the least densely populated nation (excluding only the Antartican continent) the spread of a significantly nomadic and pastoral people is vast. Will the development of mining opportunities bring into Mongolia and it's economy a broader range of skilled expertise that will benefit the nation? In the communist era, Russian influence moulded architecture, medicine, politics and faith (or atheism at least).What benefits economically, culturally or spiritually could this bring - or not?

The increasing veneer of Western Capitalism has had some impact, and yet investors have been slow to see it as an open door with the control government policy still has, state ownership within operations, not to mention the level of siphoned resources that seem to be so mismanaged, some would strongly protest.

In this instance, there is the typical blessing and curse of the 'colony by default' - not a geographical territory exactly as in the mode of 19th Century Africa, but in the form of increasing economic influence. Maybe for this reason, the loss of the culture, identity and religious foundations that have re-emerged post-Russia are not going to be relinquished easily.

Meanwhile,from that corner of the world, an influence and resources of a different mine are being dug out. The treasures of wisdom sold and distrubuted on the open world market are not simply copper or rare earth elements (Job 28:2,12, Colossians 2:3). The Dalai Lama (the 'Ocean of wisdom') is on a drive to influence the West, just as much (perhaps more than) we seem intent on influencing the East. Germans, for one, in their spiritual seeking, rated the Dalai Lama more highly as a figure of wisdom in a 2002 poll in 'Geo Wissen' magazine than Pope John Paul II.[3]

It is time perhaps for us to rise to the occasion to pray once more for the Buddhist World. For it is a world who's economic and religious influence is unsurprisingly more than we would like to admit. The Dalai Lama's message to Canadians in 2007 'Global Citizenship through Universal Responsibility' to mark his visit there, appeals to a generation looking for worldwide inclusive solutions to peaceful co-existence.

His popularity in Austrailia, Canada, Germany and many other places in the West, require Christians to address the spiritual needs of this generation again. At a time when Islam is seeking to win the West, by fair means or often foul from our perspective, the same is true of Buddhism: but in a gentle and non-violent manner which is far more subtle at times. It is time to win hearts with the love of God afresh in the Buddhist world (both in traditionally Buddhist countries and in the Western Buddhist population too), and to do it by prayer, with grace and wisdom and the in the power of the Holy Spirit.



Footnotes:

1 http://business.timesonline.co.uk/tol/business/industry_sectors/natural_resources/article6374603.ece

2
http://seekingalpha.com/article/165235-what-mongolia-s-mines-mean-for-metal-etfs

3
http://www.tibet.ca/en/newsroom/wtn/archive/old?y=2002&m=5&p=19_1
http://www.geo.de/GEO/fotografie/portfolio-des-monats/54055.html

4
http://www.tibet.ca/_media/PDF/commemorative_book.pdf

Plans for Italy and Europe as a base for Missions

We have been looking at the feasabilities of spending more time in Europe and especially Italy, and developing missions relationships there. In September 2009 we went to visit the OM Italia team based at Torre Pellice in Piedmont, right up in the Alps of Northern Italy. Later, in November, I was able to meet up with Stefan Mickel and catch up about issues to do with Cornerstone Asia, in Worms, Germany. This was combined with a prayer trip through France, Belgium and Germany.

Historically, the south of Germany has been crucial in the missions movement - and along with the UK, was a great sending centre prior to the wars of the twentieth century. That has not been completely lost, and the legacy of movements such as the Moravians and Waldensians is at the heart of what Europe needs to rediscover in it's Missions heritage.

We visited a centre that has the potential to being one of these bases for Missions - Forterocca, a converted army base in Bobbio Pellice - up the Pellice Valley from Torre Pellice. The area is steeped in history in regards to the Waldensians, and is in many ways still the central focus for the Waldensians today. Hudreds, if not thousands, were martyred in this valley, especially in the great persecution of 1655, although prior to this waves of persecution came through the centuries.

http://en.wikipedia.org/wiki/Waldensians

We visited Gaertringen in Southern Germany in 2007 and 2008, and have seen God begin to open a door there for a friend to establish a centre of ministry and teaching, we see the possibility of key locations for both refuges in difficult times and mission-sending/ intercession bases being established in certain places on the continent.

This is a short video of the Forterocca project



OM Italia - some of the work done with the team at Torre Pellice (OM Italia headquarters)

Asia Missions - some recommendations

Gospel for Asia

http://www.gfa.org/ Gospel for Asia - set up by K.P.Yohanan - and check out K.P.'s regular broadcasts on Premier Radio 'Road to Reality'

http://www.premier.org.uk/features/azofmission/gospelforasia.aspx

http://www.premierradio.org.uk/ministry/road%20to%20reality.aspx

Asia Minorities Outreach

http://www.asiaharvest.org/pages/faq.html
Asia Minorities Outreach publish resources and support projects among some of the most unreched groups of people witihn Asia.

Good Friday .....what he did!

Good Friday 2009 - Ending from buckheadchurch on Vimeo.

North Korea - you can help .....

Friends

This is an excellent site ... http://www.nkchildren.org/

Working with the Akha people Northern Thailand

http://loriandpaul.hopedenver.com/index.php

The Vernons are based in Chiang Rai - worth a read...

Suppose one of you wants to (re)build a tower...

Luke 14:27-28 Isaiah 61:4 Nehemiah

If you have felt discouraged, if you have forgotten 'the stone that the builders rejected has become the cornerstone..'Acts 4:11 (Jesus)...then watch this - this is God's plan for you - to recover, rebuild, restore, reconstruct, redeem, renew, ressurect you - and do the same for others! We look forward to a city with foundations who's builder and architect is God!

A Doctor's analysis of crucifixion - from Rob de Luca

What did the body of Jesus of Nazareth actually endure during those hours of torture?
This is a study of the practice of crucifixion itself; that is, torture and execution by fixation to a cross.
Apparently, the first known practice of crucifixion was by the Persians. Alexander and his generals brought it back to the Mediterranean world - to Egypt and to Carthage. The Romans apparently learned the practice from the Carthaginians and (as with almost everything the Romans did) rapidly developed a very high degree of efficiency and skill at it. A number of Roman authors (Livy, Cicer, Tacitus) comment on crucifixion, and several innovations, modifications, and variations are described in the ancient literature. For instance, the upright portion of the cross (or stipes) could have the cross-arm (or patibulum) attached two or three feet below its top in what we commonly think of as the Latin cross. The most common form used in our Lord's day, however, was the Tau cross, shaped like our T.
In this cross, the patibulum was placed in a notch at the top of the stipes. There is archeological evidence that it was on this type of cross that Jesus was crucified. Without any historical or biblical proof, Medieval and Renaissance painters have given us our picture of Christ carrying the entire cross. But the upright post, or stipes, was generally fixed permanently in the ground at the site of execution and the condemned man was forced to carry the patibulum, weighing about 110 pounds, from the prison to the place of execution.
Many of the painters and most of the sculptors of crucifixion, also show the nails through the palms. Historical Roman accounts and experimental work have established that the nails were driven between the small bones of the wrists (radial and ulna) and not through the palms. Nails driven through the palms will strip out between the fingers when made to support the weight of the human body. The misconception may have come about through a misunderstanding of Jesus' words to Thomas, "Observe my hands." Anatomists, both modern and ancient, have always considered the wrist as part of the hand.
A titulus, or small sign, stating the victim's crime was usually placed on a staff, carried at the front of the procession from the prison, and later nailed to the cross so that it extended above the head. This sign with its staff nailed to the top of the cross would have given it somewhat the characteristic form of the Latin cross.
But, of course, the physical passion of the Christ began in Gethsemane. Of the many aspects of this initial suffering, the one of greatest physiological interest is the bloody sweat. It is interesting that St. Luke, the physician, is the only one to mention this. He says, "And being in agony, He prayed the longer. And His sweat became as drops of blood, trickling down upon the ground." Every ruse (trick) imaginable has been used by modern scholars to explain away this description, apparently under the mistaken impression that this just doesn't happen. A great deal of effort could have been saved had the doubters consulted the medical literature. Though very rare, the phenomenon of Hematidrosis, or bloody sweat, is well documented. Under great emotional stress of the kind our Lord suffered, tiny capillaries in the sweat glands can break, thus mixing blood with sweat. This process might well have produced marked weakness and possible shock.
After the arrest in the middle of the night, Jesus was next brought before the Sanhedrin and Caiphus, the High Priest; it is here that the first physical trauma was inflicted. A soldier struck Jesus across the face for remaining silent when questioned by Caiphus. The palace guards then blind-folded Him and mockingly taunted Him to identify them as they each passed by, spat upon Him, and struck Him in the face.
In the early morning, battered and bruised, dehydrated, and exhausted from a sleepless night, Jesus is taken across the Praetorium of the Fortress Antonia, the seat of government of the Procurator of Judea, Pontius Pilate. You are, of course, familiar with Pilate's action in attempting to pass responsibility to Herod Antipas, the Tetrarch of Judea. Jesus apparently suffered no physical mistreatment at the hands of Herod and was returned to Pilate.
It was then, in response to the cries of the mob, that Pilate ordered Bar-Abbas released and condemned Jesus to scourging and crucifixion. There is much disagreement among authorities about the unusual scourging as a prelude to crucifixion. Most Roman writers from this period do not associate the two. Many scholars believe that Pilate originally ordered Jesus scourged as his full punishment and that the death sentence by crucifixion came only in response to the taunt by the mob that the Procurator was not properly defending Caesar against this pretender who allegedly claimed to be the King of the Jews. Preparations for the scourging were carried out when the Prisoner was stripped of His clothing and His hands tied to a post above His head. It is doubtful the Romans would have made any attempt to follow the Jewish law in this matter, but the Jews had an ancient law prohibiting more than forty lashes. The Roman legionnaire steps forward with the flagrum (or flagellum) in his hand. This is a short whip consisting of several heavy, leather thongs with two small balls of lead attached near the ends of each. The heavy whip is brought down with full force again and again across Jesus' shoulders, back, and legs.
At first the thongs cut through the skin only. Then, as the blows continue, they cut deeper into the subcutaneous tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. The small balls of lead first produce large, deep bruises which are broken open by subsequent blows. Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue. When it is determined by the centurion in charge that the prisoner is near death, the beating is finally stopped. The half-fainting Jesus is then untied and allowed to slump to the stone pavement, wet with His own blood.
The Roman soldiers see a great joke in this provincial Jew claiming to be king. They throw a robe across His shoulders and place a stick in His hand for a scepter. They still need a crown to make their travesty complete. Flexible branches covered with long thorns (commonly used in bundles for firewood) are plaited into the shape of a crown and this is pressed into His scalp. Again there is copious bleeding, the scalp being one of the most vascular areas of the body.
After mocking Him and striking Him across the face, the soldiers take the stick from His hand and strike Him across the head, driving the thorns deeper into His scalp. Finally, they tire of their sadistic sport and the robe is torn from His back. Already having adhered to the clots of blood and serum in the wounds, its removal causes excruciating pain just as in the careless removal of a surgical bandage, and almost as though He were again being whipped the wounds once more begin to bleed. In deference to Jewish custom, the Romans return His garments. The heavy patibulum of the cross is tied across His shoulders, and the procession of the condemned Christ, two thieves, and the execution detail of Roman soldiers headed by a centurion begins its slow journey along the Via Dolorosa.
In spite of His efforts to walk erect, the weight of the heavy wooden beam, together with the shock produced by copious blood loss, is too much. He stumbles and falls. The rough wood of the beam gouges into the lacerated skin and muscles of the shoulders. He tries to rise, but human muscles have been pushed beyond their endurance. The centurion, anxious to get on with the crucifixion, selects a stalwart North African onlooker, Simon of Cyrene, to carry the cross. Jesus follows, still bleeding and sweating the cold, clammy sweat of shock, until the 650 yard journey from the fortress Antonia to Golgotha is finally completed. Jesus is offered wine mixed with myrrh, a mild analgesic mixture. He refuses to drink. Simon is ordered to place the patibulum on the ground and Jesus quickly thrown backward with His shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square, wrought-iron nail through the wrist and deep into the wood. Quickly, he moves to the other side and repeats the action, being careful not to pull the arms to tightly, but to allow some flexion and movement. The patibulum is then lifted in place at the top of the stipes and the titulus reading, "Jesus of Nazareth, King of the Jews," is nailed in place.
The left foot is now pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees moderately flexed. The Victim is now crucified. As He slowly sags down with more weight on the nails in the wrists, excruciating pain shoots along the fingers and up the arms to explode in the brain - the nails in the wrists are putting pressure on the median nerves.
As He pushes Himself upward to avoid this stretching torment, He places His full weight on the nail through His feet. Again there is the searing agony of the nail tearing through the nerves between the metatarsal bones of the feet. At this point, as the arms fatigue, great waves of cramps sweep over the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push Himself upward. Hanging by his arms, the pectoral muscles are paralyzed and the intercostal muscles are unable to act. Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order to get even one short breath. Finally, carbon dioxide builds up in the lungs and in the blood stream and the cramps partially subside. Spasmodically, he is able to push Himself upward to exhale and bring in the life-giving oxygen.
It was undoubtedly during these periods that He uttered the seven short sentences recorded:
The first, looking down at the Roman soldiers throwing dice for His seamless garment, "Father, forgive them for they know not what they do."
The second, to the penitent thief, "Today thou shalt be with me in Paradise."
The third, looking down at the terrified, grief-stricken adolescent John - the beloved Apostle - he said, "Behold thy mother." Then, looking to His mother Mary, "Woman behold thy son."
The fourth cry is from the beginning of the 22nd Psalm, "My God, my God, why has thou forsaken me?"
Jesus experienced hours of limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain where tissue is torn from His lacerated back as He moves up and down against the rough timber. Then another agony begins -- a terrible crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart. One remembers again the 22nd Psalm, the 14th verse: "I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels."
It is now almost over. The loss of tissue fluids has reached a critical level; the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissue; the tortured lungs are making a frantic effort to gasp in small gulps of air. The markedly dehydrated tissues send their flood of stimuli to the brain. Jesus gasps His fifth cry, "I thirst." One remembers another verse from the prophetic 22nd Psalm: "My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou has brought me into the dust of death." A sponge soaked in posca, the cheap, sour wine which is the staple drink of the Roman legionaries, is lifted to His lips. He apparently doesn't take any of the liquid.
The body of Jesus is now in extremes, and He can feel the chill of death creeping through His tissues. This realization brings out His sixth words, possibly little more than a tortured whisper, "It is finished." His mission of atonement has completed. Finally He can allow his body to die.
With one last surge of strength, he once again presses His torn feet against the nail, straightens His legs, takes a deeper breath, and utters His seventh and last cry, "Father! Into thy hands I commit my spirit."
The rest you know. In order that the Sabbath not be profaned, the Jews asked that the condemned men be dispatched and removed from the crosses. The common method of ending a crucifixion was by crurifracture, the breaking of the bones of the legs. This prevented the victim from pushing himself upward; thus the tension could not be relieved from the muscles of the chest and rapid suffocation occurred. The legs of the two thieves were broken, but when the soldiers came to Jesus they saw that this was unnecessary.
Apparently, to make doubly sure of death, the legionnaire drove his lance through the fifth interspace between the ribs, upward through the pericardium and into the heart. The 34th verse of the 19th chapter of the Gospel according to St. John reports: "And immediately there came out blood and water." That is, there was an escape of water fluid from the sac surrounding the heart, giving postmortem evidence that Our Lord died not the usual crucifixion death by suffocation, but of heart failure (a broken heart) due to shock and constriction of the heart by fluid in the pericardium.
Thus we have had our glimpse - including the medical evidence - of that epitome of evil which man has exhibited toward Man and toward God. It has been a terrible sight, and more than enough to leave us despondent and depressed. How grateful we can be that we have the great sequel in the infinite mercy of God toward man - at once the miracle of the atonement (at one ment) and the expectation of the triumphant Easter morning.
Are you moved by what Jesus did for you on the cross? Do you want to receive the salvation Jesus purchased for you at Calvary with His own blood? Pray this prayer with me:
Dear Lord Jesus,
I know that I am a sinner and need your forgiveness. I believe that You died on the cross for my sins and rose from the grave to give me life. I know You are the only way to God so now I want to quit disobeying You and start living for You. Please forgive me, change my life and show me how to know You. In Jesus' name. Amen.

Rob's website http://www.hiswaychurch.com/hisway_church_new_zealand_homepage.htm

North Korea and Christian Persecution

The Christian Solidarity Worlwide website ( www.csw.org.uk ) has alot of relevant information regarding the horrendous situation in North Korea, and they have historically sought to campaign for change to happen and to bring the issues to the front stage of international agendas. There is stil much to be done in this area - and much waking up in terms of concern from the International community.

I have just finished reading another (not a light read) book cataloguing the ignorance around what was going on about the death and prison camps of Nazi Europe.

This is not far off the situation in North Korea today: 200,000 people suffer in prison camps and more than 20 million in worsening national poverty and famine ....with little outcry - not just for a few years, for some it has been more than 50 years.

http://dynamic.csw.org.uk/country.asp?s=id&urn=North_Korea

Vitit Muntarbhorn (UN Special Rapporteur) on North Korea

HUMAN RIGHTS COUNCIL CONSIDERS SITUATION OF HUMAN RIGHTS IN THE DEMOCRATIC PEOPLE'S REPUBLIC OF KOREA
Concludes General Debate on the Promotion and Protection of All Human Rights
16 March 2009

The Human Rights Council this afternoon heard the presentation of the report of the Special Rapporteur on the situation of human rights in the Democratic People's Republic of Korea, after which it held an interactive dialogue on the report.

The Council also concluded its general debate on the promotion and protection of all human rights, civil, political, economic, social and cultural rights, including the right to development, hearing from a series of non-governmental organizations which raised various issues, including violations of these rights in specific countries; the need for inter-religious dialogue; trafficking in human beings; the impact of the fight against terrorism on human rights; the rights of minorities and religious minorities; the effect of climate change on human rights; and the need to protect human rights defenders, among others.

Vitit Muntarbhorn, Special Rapporteur on the situation of human rights in the Democratic People's Republic of Korea, said the country was under a one-party rule. At the pinnacle was an oppressive regime bent on personal survival, under which the ordinary people underwent intolerable and interminable sufferings. With regard to food and basic necessities, food grants based on rations provided by the State were practised from the early days of the regime as a means of State control over its inhabitants. The system had failed drastically in the 1990s with a critical food shortage leading to rampant malnutrition and other tragedies. Although prohibited by law, torture was extensively practised and abhorrent prison conditions resulted in a myriad of abuses and deprivations, ensuring that many prisons were a death trap for the inmates. The country should, inter alia, immediately ensure effective provision of and access to food and other basic necessities for those in need of assistance and cooperate constructively with United Nations agencies and other humanitarian actors on that issue.

source:
http://www.unog.ch/80256EDD006B9C2E/(httpNewsByYear_en)/B8D1FA23EB8613E4C125757B005DA2DB?OpenDocument

The Hidden Gulag - North Korea

The situation in North Korea seems to continue unabated and despite numerous reports the suffering continues.

A detailed report is to be found on the link below in regard to the prison camps:

http://www.hrnk.org/HiddenGulag.pdf

The following video gives a little more insight based on a North Korean's testimony:

NORTH KOREAN REFUGEES IN CHINA

http://www.hrnk.org/refugeesReport06.pdf

report regarding North Korean refugees in China.

IT IS TIME FOR NORTH KOREA TO COME TO LIGHT

North Korea has probably the most severe violations of Human Rights
A number of years ago I met Soon Ok Lee who wrote a book about her experiences in North Korean prison camps in her book 'eyes of the tailess animals'.

http://www.msnbc.msn.com/id/3071464/

Full report about the prison camps:
http://www.hrnk.org/



http://news.bbc.co.uk/1/hi/programmes/this_world/3440771.stm

Shoe manufacture in SE Asia -Jamie Chang's letters to Clarks

Source: http://jamiechang.com

An email I wrote to Clark's:

August 27th, 2008
Hello,

I have been a big fan of Clarks for years now. In fact, for several years, Clarks were the only brand of shoe that I bought. I've was recently disappointed however, when I went to buy a new pair and discovered that Clarks are no longer made in England. According to the sales person at the Clarks store in Mill Valley, California, no Clark shoes are made in England. She informed me that Clarks are all made overseas, primarily in China. This greatly disappoints me. Not so much because I am concerned about the quality of Clarks, but more so because I am concerned with supporting brands that care more for profit than fair, decent wages, building infrastructure in countries used for overseas production, fair healthcare and retirement possibilities, and the impact on the environment. I do not believe in exploitation of people for industry profit. If you can send me information on what Clarks comments are on these matters, I would appreciate it.

Otherwise, I would like to make it known that I would gladly pay the extra $20 or $40 dollars for a pair of shoes, if I had the peace of mind that the hands that crafted them are treated fairly.

Thank you for reading through this, regards,
Jamie Chang

Clark's response:

August 28th, 2008
Dear Jamie,

Thank you for your recent email. Clark’s Customer Service is here to make it easy for you to do business with us. It’s as simple as that.

We understand that you need information on where our shoes are manufactured. Currently, we manufacture shoes in over 12 countries including Brazil, China, India, Italy and Vietnam. We source our products globally due to various factors including cost, availability of materials, and capacity issues within individual countries.

Because we have a diversity of sourcing options, we are not overtaxing any of our factories. We also are continually exposed to new technologies, materials and shoemaking techniques from different areas of the world which each have their own expertise.

Our shoe making processes are up to the same high standards no matter where our factories are located. Leathers, cutting dyes, lasts, and machinery are consistent in quality in all of our factory locations.

While the countries that we produce our shoes in might not have firm labor standards, we here at Clark’s do. All of our factories have to follow our strict standards including hourly wage and work conditions. If these standards are not met, we no longer do business at that location.

If you prefer, or if you have further questions, you may contact our Customer Service Center directly by calling 800-4-CLARKS.

We are grateful for your continued support of the Clark’s family of products.

Thank you,
(employee's name)
Clark’s Consumer Services

My response:

September 3rd, 2008
Hello,
Okay, great. Thanks for your email back. You mentioned that you have strict hourly wages and working standards. I would appreciate it if you elaborated on these things. How much, for example, does a Clark's worker get paid in China and Brazil? Do Clark's factories adhere to individual nation's environmental standards, or something better? Does Clark's provide health care and retirement benefits to workers overseas?

Thank you, regards,
Jamie Chang

Whom am I walking over?

I just found a great blogger - Jamie Chang -who has written to companies to find out where they make their products.

I visited Cotswold Outdoor at Newnham Court Shopping Village on Friday. Looking around I found the shoes and clothes and many other items were, by and large, made in Vietnam or Cambodia or China or Phillipines or Thailand. A few things were manufactured in Spain - very few.

It was at that point I checked my own (Clarks) shoes - to realise they were manufactured in Cambodia.

Ironically as I left the shop, nearby is another retail outlet called 'Sweatshop'. A sad reminder of the realities of many workers in South East Asia.

Check out Jamie's blog and his letters to Clarks - I think I might try the same - where does what I wear, what I eat, what I consume today come from - who's life was broken, which child sweated to produce the shoes I walk in this day?

Lord have mercy on me and those who dressed me, shod my feet rather than went to school this week.

http://jamiechang.com/?q=blog/2