Suspected Islamists Burn Down Two Homes in Ethiopia


Two thatched-grass structures belonged to evangelist who received threats.

NAIROBI, Kenya, April 21 (CDN) — A Christian near Ethiopia’s southern town of Moyale said suspected Islamic extremists on March 29 burned down his two thatched-grass homes.

Evangelist Wako Hanake of the Mekane Yesus Church told Compass he had been receiving anonymous messages warning him to stop converting Muslims to Christ. The Muslims who became Christians included several children.

“Inside the house were iron sheets and timber stored in preparation for putting up a permanent house,” said Hanake, who is in his late 30s. “I have lost everything.”

The incident in Tuka, five kilometers (nearly three miles) from Moyale in southern Ethiopia’s Oromia Region, happened while Hanake was away on an evangelistic trip. A neighbor said he and others rescued Hanake’s wife and children ages 8, 6 and 2.

“We had to rescue the wife with her three children who were inside one of the houses that the fire was already beginning to burn,” said the neighbor, who requested anonymity.

Church leaders said neighbors are still housing Hanake and his family.

“The family has lost everything, and they feel fearful for their lives,” said a local church leader. “We are doing all we can to provide clothing and food to them. We are appealing to all well wishers to support Hanake’s family.”

Hanake said he has reported the case to Moyale police.

“I hope the culprits will be found,” he said.

An area church leader who requested anonymity told Compass that Christians in Moyale are concerned that those in Tuka are especially vulnerable to a harsh environment in which religious rights are routinely violated.

“The Ethiopian constitution allows for religious tolerance,” said another area church leader, also under condition of anonymity, “but we are concerned that such ugly incidents like this might go unpunished. To date no action has been taken.”

Tuka village, on Ethiopia’s border with Kenya, is populated mainly by ethnic Oromo who are predominantly Muslim. The area Muslims restrict the preaching of non-Muslim faiths, in spite of provisions for religious freedom in Ethiopia’s constitution.

Hostility toward those spreading faiths different from Islam is a common occurrence in predominantly Muslim areas of Ethiopia and neighboring countries, area Christians said, adding that they are often subject to harassment and intimidation.

Ethiopia’s constitution, laws and policies generally respect freedom of religion, but occasionally some local authorities infringe on this right, according to the U.S. Department of State’s 2010 International Religious Freedom Report.

According to Operation World, nearly 40 percent of Ethiopia’s population affiliates with the Ethiopian Orthodox Church, 19 percent are evangelical and Pentecostal and 34 percent are Sunni Muslim. The remainder are Catholic (3 percent) and ethno-religious (3.7 percent).

 

Jimma Violence

In Jimma Zone in the country’s southwest, where thousands of Christians in and around Asendabo have been displaced as a result of attacks that began on March 2 after Muslims accused a Christian of desecrating the Quran, the number of churches burned has reached 71, and two people have reportedly been killed. Their identities, however, were still unconfirmed.

When the anti-Christian violence of thousands of Muslims subsided by the end of March, 30 homes had reportedly been destroyed and as many as 10,000 Christians may have been displaced from Asendabo, Chiltie, Gilgel Gibe, Gibe, Nada, Dimtu, Uragay, Busa and Koticha.

Report from Compass Direct News
http://www.compassdirect.org

Religious Conversion Worst Form of ‘Intolerance,’ Bhutan PM Says


Propagation of religion is allowable – but not seeking conversions, top politician says.

THIMPHU, Bhutan, April 13 (CDN) — In the Kingdom of Bhutan, where Christianity is still awaiting legal recognition, Christians have the right to proclaim their faith but must not use coercion or claim religious superiority to seek conversions, the country’s prime minister told Compass in an exclusive interview.

“I view conversions very negatively, because conversion is the worst form of intolerance,” Jigmi Yoser Thinley said in his office in the capital of the predominantly Buddhist nation.

Christian leaders in Bhutan have told Compass that they enjoy certain freedoms to practice their faith in private homes, but, because of a prohibition against church buildings and other restrictions, they were not sure if proclamation of their faith – included in international human rights codes – was allowed in Bhutan.

Prime Minister Thinley, who as head of the ruling party is the most influential political chief in the country, said propagation of one’s faith is allowed, but he made it clear that he views attempts to convert others with extreme suspicion.

“The first premise [of seeking conversion] is that you believe that your religion is the right religion, and the religion of the convertee is wrong – what he believes in is wrong, what he practices is wrong, that your religion is superior and that you have this responsibility to promote your way of life, your way of thinking, your way of worship,” Thinley said. “It’s the worst form of intolerance. And it divides families and societies.”

Bhutan’s constitution does not restrict the right to convert or proselytize, but some Non-Governmental Organizations have said the government effectively limits this right by restricting construction of non-Buddhist worship buildings and celebration of some non-Buddhist festivals, according to the U.S. Department of State’s 2010 International Religious Freedom Report.

It adds that Bhutan’s National Security Act (NSA) further limits proclamation of one’s faith by prohibiting “words either spoken or written, or by other means whatsoever, that promote or attempt to promote, on grounds of religion, race, language, caste, or community, or on any other ground whatsoever, feelings of enmity or hatred between different religious, racial, or language groups or castes and communities.” Violation of the NSA is punishable by up to three years’ imprisonment, though whether
any cases have been prosecuted is unknown, according to the State Department report.

Bhutan’s first democratic prime minister after about a century of absolute monarchy, Thinley completed three years in office last Thursday (April 7). While he affirmed that it is allowable for Christians to proclaim their faith – a practice commanded by Christ, with followers agreeing that it is the Holy Spirit, not man, that “converts” people – Thinley made his suspicions about Christians’ motives manifest.

“Any kind of proselytization that involves economic and material incentives [is wrong],” he said. “Many people are being converted on hospital beds in their weakest and most vulnerable moments. And these people are whispering in their ears that ‘there is no hope for you. The only way that you can survive is if you accept this particular religion.’ That is wrong.”

Thinley’s suspicions include the belief that Christians offer material incentives to convert.

“Going to the poor and saying, ‘Look, your religion doesn’t provide for this life, our religion provides for this life as well as the future,’ is wrong. And that is the basis for proselytization.”

Christian pastors in Thimphu told Compass that the perception that Bhutan’s Christians use money to convert the poor was flawed.

The pastors, requesting anonymity, said they prayed for healing of the sick because they felt they were not allowed to preach tenets of Christianity directly. Many of those who experience healing – almost all who are prayed for, they claimed – do read the Bible and then believe in Jesus’ teachings.

Asked if a person can convert if she or he believed in Christianity, the prime minister replied, “[There is] freedom of choice, yes.”

In his interview with Compass, Thinley felt compelled to defend Buddhism against assertions that citizens worship idols.

“To say that, ‘Your religion is wrong, worshiping idols is wrong,’ who worships idols?” he said. “We don’t worship idols. Those are just representations and manifestations that help you to focus.”

Leader of the royalist Druk Phuensum Tshogpa party, Thinley is regarded as a sincere politician who is trusted by Bhutan’s small Christian minority. He became the prime minister in April 2008 following the first democratic election after Bhutan’s fourth king, Jigme Singye Wangchuck, abdicated power in 2006 to pave the way toward democracy.

Until Bhutan became a constitutional monarchy in 2008, the practice of Christianity was believed to be banned in the country. The constitution now grants the right to freedom of thought, conscience and religion to all citizens. It also states that the king is the protector of all religions.

Thus far, the Religious Organisations Act of 2007 has recognized only Buddhist and Hindu organizations. As a result, no church building or Christian bookstore has been allowed in the country, nor can Christians engage in social work. Christianity in Bhutan remains confined to the homes of local believers, where they meet for collective worship on Sundays.

Asked if a Christian federation should be registered by the government to allow Christians to function with legal recognition, Thinley said, “Yes, definitely.”

The country’s agency regulating religious organizations under the 2007 act, locally known as the Chhoedey Lhentshog, is expected to make a decision on whether it could register a Christian federation representing all Christians. The authority is looking into provisions in the law to see if there is a scope for a non-Buddhist and non-Hindu organization to be registered. (See http://www.compassdirect.com, “Official Recognition Eludes Christian Groups in Bhutan,” Feb. 1.)

On whether the Religious Organisations Act could be amended if it is determined that it does not allow legal recognition of a Christian federation, the prime minister said, “If the majority view and support prevails in the country, the law will change.”

Thinley added that he was partially raised as a Christian.

“I am part Christian, too,” he said. “I read the Bible, occasionally of course. I come from a traditional [Christian] school and attended church every day except for Saturdays for nine years.”

A tiny nation in the Himalayas between India and China, Bhutan has a population of 708,484 people, of which roughly 75 percent are Buddhist, according to Operation World. Christians are estimated to be between 6,000 to nearly 15,000 (the latter figure would put Christians at more than 2 percent of the population), mostly from the south. Hindus, mainly ethnic Nepalese, constitute around 22 percent of the population and have a majority in the south.

 

Religious ‘Competition’

Bhutan’s opposition leader, Lyonpo Tshering Togbay, was equally disapproving of religious conversion.

“I am for propagation of spiritual values or anything that allows people to be good human beings,” he told Compass. “[But] we cannot have competition among religions in Bhutan.”

He said, however, that Christians must be given rights equal to those of Hindus and Buddhists.

“Our constitution guarantees the right to freedom of practice – full stop, no conditions,” he said. “But now, as a small nation state, there are some realities. Christianity is a lot more evangelistic than Hinduism or Buddhism.”

Togbay said there are Christians who are tolerant and compassionate of other peoples, cultures and religions, but “there are Christians also who go through life on war footing to save every soul. That’s their calling, and it’s good for them, except that in Bhutan we do not have the numbers to accommodate such zeal.”

Being a small nation between India and China, Bhutan’s perceived geopolitical vulnerability leads authorities to seek to pre-empt any religious, social or political unrest. With no economic or military might, Bhutan seeks to assert and celebrate its sovereignty through its distinctive culture, which is based on Buddhism, authorities say.

Togbay voiced his concern on perceived threats to Bhutan’s Buddhist culture.

“I studied in a Christian school, and I have lived in the West, and I have been approached by the Jehovah’s Witness – in a subway, in an elevator, in a restaurant in the U.S. and Switzerland. I am not saying they are bad. But I would be a fool if I was not concerned about that in Bhutan,” he said. “There are other things I am personally concerned about. Religions in Bhutan must live in harmony. Too often I have come across people who seek a convert, pointing to statues of our deities and saying
that idol worship is evil worship. That is not good for the security of our country, the harmony of our country and the pursuit of happiness.”

The premise of the Chhoedey Lhentshog, the agency regulating religious organizations, he said, “is that all the different schools of Buddhism and all the different religions see eye to eye with mutual respect and mutual understanding. If that objective is not met, it does not make sense to be part of that.”

It remains unclear what the legal rights of Christians are, as there is no interaction between the Christians and the government. Christian sources in Bhutan said they were open to dialogue with the government in order to remove “misunderstandings” and “distrust.”

“Thankfully, our political leadership is sincere and trustworthy,” said one Christian leader.

Asserting that Christians enjoy the right to worship in Bhutan, Prime Minister Thinley said authorities have not interfered with any worship services.

“There are more Christian activities taking place on a daily basis than Hindu and Buddhist activities,” he added.

Report from Compass Direct News
http://www.compassdirect.org

China Keeps Church Leaders from Public Worship Attempt


Police put pastors under house arrest over weekend, before detaining at least 160 on Sunday.

DUBLIN, April 11 (CDN) — Police in China held “about two dozen” pastors and elders of Beijing’s Shouwang Church under house arrest or at police stations over the weekend to keep them from attending a Sunday worship service in a public location, according to Bob Fu of the China Aid Association.

Three top leaders of the church remain in jail and several others are under strict surveillance after  hundreds of Chinese police yesterday cordoned off the walkway to a third-floor outdoor meeting area adjacent to a property purchased by the church in Haidian district, Beijing, and arrested at least 160 members of the 1,000-strong church as they tried to assemble.

The church members were bundled into waiting vans and buses to prevent them from meeting as planned in the public space, Reuters and The Associated Press (AP) reported, and most had been released by today.

Church leaders claimed officials had pressured their landlords, forcing them out of both rented and purchased locations and leaving them no choice but to worship in the open.

“The government cornered them into making this decision,” Fu said, adding that the church had initially tried to register with the government. “They waited for two years, and when the government still denied them registration, they tried to keep a low profile before finally deciding to buy the Daheng New Epoch Technology building.”

Shouwang is a very unique church, he said.

“Most members are well-educated, and they include China’s top religious scholars and even former government officials, which may be a factor in the government’s response to them,” he said.

As one of the largest house churches in Beijing, Shouwang is unique in insisting on meeting together rather than splitting the congregation into smaller groups meeting in several locations, Fu said. Zion church, for example, may have more members than Shouwang, but members meet in smaller groups across the city.

“This is based on the founding fathers’ vision for Shouwang Church to be a ‘city on a hill,’” as stated in the Bible in Matthew chapter five, Fu explained. “So they’ve made a conscious decision not to go back to the small-group model. Either the government gives them the keys to their building or gives them written permission to worship in another location, or they will continue meeting in the open.”

Police arrested anyone who showed up to take part in the service, AP reported.

 

‘Most Basic Necessity’

Church leaders last week issued a statement to the congregation explaining their decision to meet outdoors.

“It may not be the best decision, but at this time it is an inevitable one,” the statement said, before reminding church members that the landlord of their premises at the time, the Old Story Club restaurant, had come under government pressure and repeatedly asked them to leave, while the previous owners of the Daheng New Epoch Technology building, purchased a year ago by the church for 27.5 million RMB (US$4.2 million), had refused to hand over the keys. (See, “Church in China to Risk Worshipping in Park,” April 7.)

The church had already met outdoors twice in November 2009 before officials gave tacit consent to move to the Old Story Club restaurant. Officials, however, again prevented Shouwang Church from meeting in May and August of last year.

Fu said it was common for government officials across China to pressure landlords into revoking leases for house church groups.

“For example, right now I know of at least two churches that were made ‘homeless’ in Guangzhou this week, including one church with at least 200 members,” he said.

Shouwang’s statement pointed to Article 36 of China’s Constitution, which grants every citizen freedom to worship, and the Universal Declaration of Human Rights, ratified by China, which states that every citizen has the right to observe his religion or belief “either alone or in community with others and in public or private.”

For this reason the church planned to meet outdoors until officials granted legal, written permission to worship in an approved location – preferably at the building purchased by the church.

The document also advised church members not to resist if they were held under house arrest or arrested at the Sunday venue.

“Objectively speaking, our outdoor worship must deliver this message to the various departments of our government: attending Sunday worship is the most basic necessity for Christians in their life of faith,” the statement concluded.

The number of Protestant house church Christians in China is estimated at between 45 and 60 million, according to Yu Jianrong, a professor at the Chinese Academy of Social Sciences Rural Development Institute, with a further 18 to 30 million people attending government-approved churches.

Report from Compass Direct News
http://www.compassdirect.org

Church in China to Risk Worshipping in Park


Evicted from one site and denied others, unregistered congregation resorts to open air.

LOS ANGELES, April 7 (CDN) — One of the largest unregistered Protestant churches in Beijing plans to risk arrest by worshipping in the open air this Sunday (April 10) after eviction from the restaurant where they have met for the past year.

The owner of the Old Story Club restaurant issued repeated requests for the Shouwang Church to find another worship venue, and authorities have pressured other prospective landlords to close their facilities to the 1,000-member congregation, sources said. Unwilling to subject themselves to the controls and restrictions of the official Three-Self Patriotic Movement (TSPM), the congregation has held three services each Sunday in the restaurant for more than a year.

Church members have said they are not opposed to the government and are not politically active, but they fear authorities could find their open-air worship threatening.

“Normal” (state-sanctioned) religious assembly outdoors is legal in China, and even unregistered church activity is usually tolerated if no more than 50 people gather, especially if the people are related and can cite the gathering as a family get-together, said a source in China who requested anonymity. Although the congregation technically risks arrest as an unregistered church, the primary danger is being viewed as politically active, the source said.

“For a larger group of Christians to meet in any ‘unregistered’ location led by an ‘unregistered’ leader is illegal,” he said. “The sensitivity of meeting in a park is not being illegal, but being so highly visible. Being ‘visible’ ends up giving an impression of being a political ‘protest.’”

The congregation believes China’s Department of Religious Affairs has overstepped its jurisdiction in issuing regulations limiting unregistered church activity, according to a statement church leaders issued this week.

“Out of respect for both the Chinese Constitution [whose Article 36 stipulates freedom of worship] and Christian conscience, we cannot actively endorse and submit to the regulations which bid us to cease all Sunday worship activities outside of [the] ‘Three-Self Patriotic Movement’ – the only state-sanctioned church,” according to the statement. “Of course, we still must follow the teachings of the Bible, which is for everyone to submit to and respect the governing authorities. We are willing to submit to the regulations with passivity and all the while shoulder all the consequences which . . . continuing to worship outside of what is sanctioned by these regulations will bring us.”

The church decided to resort to open-air worship after a prospective landlord backed out of a contractual agreement to allow the congregation to meet at the Xihua Business Hotel, the church said in its statement.

“They had signed another rental contract with another property facility and announced during the March 22 service that they were to move in two weeks,” the source said. “In spite of the fact that they had signed a formal contract, the new landlord suddenly called them on March 22 and refused to let them use the facility.”

The landlord offered various excuses for reneging on the contract, according to church leaders, and that disappointment came after 15 months of trying to obtain the key to another property the church had purchased.

“The space in Daheng New Epoch Technology building, which the church had spent over 27.5 million RMB [US$4.2 million] to purchase, has failed to hand the key over to the church for the past year and three months because of government intervention,” the church said in its statement. “For the past year, our church has not had a settled meeting place.”

Beginning as a house church in 1993, the Shouwang Church has been evicted from several rented locations. It also met outside after its last displacement in 2009. The congregation does not believe its calling is to split up into smaller units.

“For the past several years the church has been given a vision from God to be ‘the city on a hill,’” the source said. “Especially since 2009, when they officially began the church building purchase, they have been trying to become a more officially established status. At this point, they feel that they have not completed the journey in obedience to God.”

The number of Protestant house church Christians is estimated at between 45 and 60 million, according to Yu Jianrong, a professor at the Chinese Academy of Social Sciences Rural Development Institute. Yu and others have concluded that house churches are a positive influence on society, but the government is wary of such influence.

Yu estimated another 18 to 30 million people attend government-approved churches – potentially putting the number of Christians higher than that of Communist Party members, which number around 74 million.

The government-commissioned study by Yu and associates suggested that officials should seek to integrate house churches and no longer regard them as enemies of the state. The study employed a combination of interviews, field surveys and policy reviews to gather information on house churches in several provinces from October 2007 to November 2008.

Yu’s team found that most house or “family” churches fit into one of three broad categories: traditional house churches, open house churches or urban emerging churches. Traditional house churches were generally smaller, family-based churches, meeting in relative secrecy. Though not a Christian himself, Yu attended some of these meetings and noted that the focus was not on democracy or human rights but rather on spiritual life and community.

The “open” house churches were less secretive and had more members, sometimes advertising their services and holding public gatherings, he found. Urban emerging churches functioned openly but independently of TSPM churches. In some provinces such as Wenzhou, these churches had constructed their own buildings and operated without interference from local officials.

While some house churches actively seek registration with authorities to avoid arrests and harassment, they would like the option of registering outside the government-approved TSPM structure, as they disagree with TSPM beliefs and controls. Many unregistered evangelical Protestant groups refuse to register with TSPM due to theological differences, fear of adverse consequences if they reveal names and addresses of church leaders or members or fear that it will control sermon content.

Report from Compass Direct News
http://www.compassdirect.org

Turkey Arrests 20 Allegedly Linked to Malatya Murders


Suspects in Ergenekon network long sought in homicide case to be questioned.

ISTANBUL, March 18 (CDN) — In simultaneous operations in nine different provinces of Turkey, authorities yesterday arrested 20 people suspected of playing a role in the murder of three Christians in Malatya in 2007, according to local news reports.

Zekeriya Oz, chief prosecutor overseeing the investigation into a clandestine network known as Ergenekon allegedly aimed at destabilizing the government, ordered the arrests based on information that linked the suspects to both the network and to the Malatya murders, Turkish press reported after Istanbul Chief of Police Chief Huseyin Capkin announced the sweep at a press conference yesterday.

“This was an operation related to the Malatya Zirve publishing house murders,” Capkin said, according to online news agency Malatya Guncel. “They were just arrested. This is connected to the Zirve publishing house. That’s the framework.”

Those apprehended include Ruhi Abat, a Muslim theology professor from Malatya Inonu University, Mehmet Ulger, a retired commander of the Malatya Gendarmerie in service at the time of the murders, and other members of the military. Oz will question the suspects in Istanbul, according to reports.

Police also raided the guesthouse of the Izmir Gendarmerie, seizing computers and documents. News sources listed Malatya, Siirt, Mugla, Mersin and Izmir as some of the cities in which authorities conducted raids and arrests.

A plaintiff attorney in the Malatya murder case, Orhan Kemal Cengiz, told Compass that the names on the list of those arrested were suspects he and his colleagues have been trying to convince the Malatya prosecutor to pursue since the court received a tip in May 2008.

“They are all the usual suspects,” Cengiz said. “All their names were mentioned in the first informant letter. Unfortunately, despite all our efforts, we couldn’t find anyone to investigate these allegations.”

The letter was the first of many informant letters the Malatya court has received since it started hearing the case on Nov. 22, 2007. Penned by someone who identified himself by the pseudonym “Ali Arslan” but unsigned, the letter claimed that Ulger incited Emre Gunaydin, one of the suspects, to carry out the murders and that he communicated with Gunaydin through Abat and two gendarmerie officers, reported Turkish English daily Today’s Zaman.

Cengiz said that, though it was the duty of the Malatya prosecutor to pursue leads in the informant letter, the prosecutor deferred the investigation to the military court, which in turn refused to investigate, claiming that the name on the letter was fake and the letter was not signed.

“It was like a joke,” Cengiz said.

On April 18, 2007, two Turkish Christians, Necati Aydin and Ugur Yuksel, and German Christian Tilmann Geske, were bound, tortured and then murdered at the office of Zirve Publishing Co., a Christian publishing house in Malatya. The suspects, Salih Guler, Cuma Ozdemir, Hamit Ceker, and Abuzer Yildirim, were arrested while trying to escape the scene of the crime, as was alleged ringleader Gunaydin.

From the beginning of the court hearings, plaintiff lawyers have brought evidence to the court showing the five young suspects were connected to a wider plot to kill the three Christians as well as other key Christian leaders across Turkey. Known as the Cage Plan, the plot is believed to be part of the alleged Ergenekon “deep state” operation to destabilize the government.

The Cage Plan centers on a compact disc found in 2009 in the house of a retired naval officer. The plan, to be carried out by 41 naval officers, termed as “operations” the Malatya killings, the 2006 assassination of Catholic priest Andrea Santoro and the 2007 slaying of Hrant Dink, Armenian editor-in-chief of the weekly Agos.

Cengiz told Compass that new evidence in the Ergenekon case might have convinced Oz to pursue those detained yesterday, and he called the move “a very big step” in shedding light on the Malatya case. He and colleague Erdal Dogan said their efforts – especially a request they sent to Oz on Jan. 18, 2010 asking him to investigate the allegations that Ergenekon members were behind the Malatya murders – surely helped to move the process along.

“I believe our efforts had a very big influence on this,” Cengiz said. “We submitted a petition and requested this from Oz last year. He is acting with the Malatya prosecutor on this.”

At the request of the Istanbul Chief Prosecutor’s Office, the Istanbul Police Department prepared a report last year revealing links between the Malatya murders and Ergenekon, according to Today’s Zaman. According to the report, Sevgi Erenerol, spokesperson for a bogus ultranationalist association known as the Turkish Orthodox Church, described foreign missionary activity as “spying” and “provoking.”

“A piece of evidence in the report was a conference on missionary activity given by Sevgi Erenerol … at the General Staff’s Strategic Research and Study Center,” reported Today’s Zaman.

Erenerol was arrested in connection with Ergenekon in 2008. Her suspected links with those thought to have masterminded the Zirve murders may have influenced yesterday’s arrests, Today’s Zaman reported.

She is also believed to be one of the key people behind false accusations against two members of Turkey’s Protestant Church, Hakan Tastan and Turan Topal, who were arrested in October 2006 for insulting Turkishness and Islam because they openly shared their faith.

After four years of legal battle, a judge finally acquitted the two Christians of insulting Turkey and its people by spreading Christianity, but not without slapping them with a hefty fine for a spurious charge. The two men are in the process of appealing the fine.

The Turkish Constitution grants all citizens the right to speak about their faith.

Plaintiff attorneys in the Malatya murders case said they believe yesterday’s arrests bring them closer to their requests that the Malatya murders case file be joined to that of the Ergenekon trial.

“From now on, we can predict it is very possible that our case will be sent to Istanbul soon and that these two cases will be merged,” said Cengiz.

The next Malatya hearing is scheduled for April 29.

Report from Compass Direct News
http://www.compassdirect.org

Christians in Turkey Face Harassment; Murder Trial Stalls


Departure of presiding judge in Malatya case could further delay justice, attorneys fear.

ISTANBUL, March 15 (CDN) — Though the horrific scale of the 2007 Malatya murders has not been repeated in Turkey’s Protestant church, a recent report shows harassment continues to be a daily problem for the country’s Christians and churches.

Discrimination, slander and attacks against churches were among the examples of ongoing harassment that the Turkish Association of Protestant Churches (TEK) recorded in 2010.

In an eight-page report published earlier this year, TEK’s Committee for Religious Freedom and Legal Affairs outlined problems Protestants face. Turkish laws and “negative attitudes of civil servants” continue to make it nearly impossible for non-Muslims to establish places of worship, the committee reported. Three churches faced legal problems last year regarding their buildings, according to the report.

Missionary activities are still considered a national threat despite the existence of Turkish laws guaranteeing citizens the freedom to propagate and teach their faith, and children are victims of discrimination at school, according to the report. Though the Religious Education General Directorate for Higher Education and Training Committee allows non-Muslim students to stay out of religious classes, parents have reported cases in which they were not able to take their children out of such
courses.

“After four years [since the Malatya murders], Turkey’s religious freedoms have not improved as desired,” said attorney Erdal Dogan. “Christians, Alevis [a Shiite sub-community] and people of other beliefs are still not protected by law. And people of other faiths apart from Muslims have no legal status. Since racism is still prevalent in the context of freedom, discrimination in its turn has become a fact of life.”   

About a third of Turks are estimated to be Alevis.

Turkey rose to 30th place in Open Doors’ 2011 World Watch List of nations in which persecution against Christians takes place, up from 35th place the previous year. The Christian support organization cited deteriorating conditions as the secular country applied some laws in discriminatory ways against Christians.

TEK estimates that there are up to 3,500 Protestant Christians in Turkey.

 

Malatya Trial Stalled

In the trial of the five primary suspects in the murder of three Christians in Malatya, plaintiff attorneys fear the departure of one of the three judges to a Supreme Court of Appeals post in Ankara could further stall the nearly four-year-old case.

The loss of Judge Eray Gurtekin, who had presided over the case since it began on Nov. 22, 2007, could threaten to set back the progress of the court that has been examining links between the killers and alleged masterminds, according to Dogan, a plaintiff attorney in the case. Gurtekin was appointed as a judge in the Supreme Court of Appeals in Turkey’s capital Ankara last month.

“In a three-member panel [of judges], the change of one is not really helpful,” said Dogan, “because just as the previous presiding judge had started to understand and pay close attention to the case file, a new judge came in his place. I hope he will catch on quickly.”

The new judge joined the Malatya hearings panel this month, and Dogan said there could be more changes in the panel.

The 12th Istanbul High Criminal Court is expected to hear the testimony of another witness on March 29, and the court is trying to locate two more witnesses in order to shed light on the Malatya murders.

On April 18, 2007, two Turkish Christians, Necati Aydin and Ugur Yuksel, and German Christian Tilmann Geske, were bound, tortured and then murdered at the office of Zirve Publishing Co., a Christian publishing house in Malatya. The suspects, Salih Guler, Cuma Ozdemir, Hamit Ceker, and Abuzer Yildirim, were arrested while trying to escape the scene of the crime, as was alleged ringleader Emre Gunaydin.

From the beginning of the court hearings, prosecuting lawyers have brought evidence to the court showing the five young suspects were connected to a wider plot to kill the three Christians as well as other key Christian leaders across Turkey. Known as the Cage Plan, the plot is believed to be part of the alleged Ergenekon “deep state” operation to destabilize the government.

The Cage Plan centers on a compact disc found in 2009 in the house of a retired naval officer. The plan, to be carried out by 41 naval officers, termed as “operations” the Malatya killings, the 2006 assassination of Catholic priest Andrea Santoro and the 2007 slaying of Hrant Dink, Armenian editor-in-chief of the weekly Agos.

Questioned by the judges, Varol Bulent Aral – suspected of being one of the people who planned the murders and linked the killers to the masterminds – said he wanted the court to find out who was supporting the Zirve Publishing Co. He added a cryptic remark to Tilmann Geske’s widow, Suzanne Geske, who continues to live in Malatya with her three children and regularly attends the murder hearings.

“I want to ask Suzanne, what business does a German have here?”

The judges finally threw Aral out of the courtroom for contempt of court when he told the judges: “You are in the clouds!”

Prosecuting lawyers still hope judges will join the Malatya case files to the Cage Plan case, which is being tried at an Istanbul court.

The threat of violence against Christians continues. Last week Turkish news sources reported that Istanbul police arrested two suspects, ages 17 and 18, accused of plotting to assassinate a priest on the European side of the city. The Istanbul Public Prosecutor’s Office is examining their case.

Report from Compass Direct News
http://www.compassdirect.org

Life on Hold for Egyptian Christian Arrested for his Faith


Unresolved charge of ‘defaming religion’ leaves him in perpetual limbo.

CAIRO, Egypt, December 16 (CDN) — An Egyptian who left Islam to become a Christian and consequently lost his wife, children and business is waiting to see if the government will now take away his freedom for “defaming” Islam.

Ashraf Thabet, 45, is charged with defaming a revealed religion, Article 98f of the Egyptian Penal Code. The charges stem from Thabet’s six-year search for spiritual meaning that eventually led him to become a Christian. During his search, he shared his doubts about Islam and told others what he was learning about Jesus Christ.

Local religious authorities, incensed at Thabet’s ideas, notified Egypt’s State Security Intelligence service (SSI), which arrested and charged him with defamation. If found guilty, Thabet would face up to five years in jail. But because prosecutors have made no move to try the case, Thabet lives in limbo and is subject to a regular barrage of death threats from people in his community in Port Said in northeast Egypt.

“I don’t know what is going to happen in the future,” Thabet said. “They’re making life hard for me. I can’t get back my computer. I can’t get back anything.”

 

Searching

Thabet said that before his search began he was a committed Muslim who did his best to observe its rules, including those for prayer and fasting.

“I wasn’t an extremist, but I was committed to praying and to reading the Quran,” Thabet said. “I went to the Hajj. I did the usual things. I followed the Quran for the most part.”

Despite his efforts, Thabet admitted that his understanding of God was based on fear and routine, nearly rote obedience.

“There was no spiritual relationship between myself and God,” he said. “In general I was always cautious about my relationship with God. I didn’t want to do anything wrong.”

Thabet started looking at Christian Web sites, but his real interest in Christianity began when he watched the film, “The Passion of the Christ” in 2004.

“When I watched ‘The Passion of the Christ,’ I was very touched by Jesus’ story, and I wanted to read more about Him,” Thabet said. “So I asked a friend how I could know more about Jesus, and he told me, ‘The Bible.’”

His friend, a Christian Copt, did not get him a Bible until a month later because, Thabet thinks, he was afraid of being accused of proselytizing. Thabet began reading the Bible, which had a powerful impact on him, especially the Sermon on the Mount.

“I felt inside myself that these were the words of God,” he said. “The Bible tells people to give and to give out freely, so these words couldn’t be the words of a human being or a [mere] person, because human beings are inherently selfish.”

Thabet was also struck by the lives that the early followers of Jesus led, especially their willingness to lose everything, including their lives, for Christ.

The final factor that led Thabet to become a Christian came from Islam’s “Ninety-Nine Names of Allah,” attributes of God according to the Quran and tradition. In the names, God is called a “healer” a “resurrecter” and “just.”

“I started to compare all these characteristics with the characteristics of Jesus, and I saw that Jesus had a lot of the characteristics that God had, not only the human characteristics, being just and being kind, but there were similarities in the supernatural characteristics, like that He raised people from the dead,” he said. “In the Quran only God could raise people from the dead. I noticed that Jesus could raise people from the dead, and that He could heal people. Once I started to notice
the similarities between God and Jesus, I started believing that Jesus is the Son of God.”

Thabet said he cared about others “going the right way,” so he started having conversations with Muslim friends.

At first, people respected Thabet or tolerated what was seen as an awkward curiosity. But after he told his friends they were “only Muslim by inheritance,” they started to turn against him. They asked him what he was going to be if he wasn’t going to be a Muslim.

“I told them I started to read about Christianity, and I was starting to believe in it, and that’s when they brought the elders to talk to me,” he said.

The meeting didn’t go well. The Islamic leaders were unable to answer his questions and ended up yelling at him. Then they reported him to the SSI.

 

Arrest

The SSI summoned Thabet and questioned him on his doubts about Islam.

Thabet said by the time he was done with the interrogation, the SSI officer looked almost sick and told him not to talk to anyone else in Port Said about religion.

“I don’t encourage you to talk about these things with people or to open up these types of discussions, because it will just provoke people and make them angry,” the officer told him, according to Thabet.

Two days later, Thabet said, the SSI ordered him to report for more questioning, this time with an officer who specialized in religious issues and countering missionaries. The officer wanted to know what made him start to doubt Islam. He asked specific questions about what Web sites he had been on and what books he had read, and whether he had been baptized.

Thabet said that at the time of his questioning, he was still struggling with his new beliefs. Part of him wanted something that would restore his faith in Islam, so he went to Internet chat rooms for religious discussion.

“A part of me wanted to feel that I was wrong, that there was an answer to my questions,” he said. “I was looking for someone who would say ‘No, no, this is how it is,’ and that I would regain my trust back or not have any more doubts. But none of the people I talked to could answer me. They didn’t say anything to any effect.”

Thabet said he was always respectful, but Muslims found his questions provocative and became increasingly angry.

Eventually police came for Thabet. On March 22 at 3 a.m., he said, 11 officers from the SSI cut the power to his home, kicked down his front door and assaulted him in front of his crying wife and children.

Thabet quickly pulled away from the fight, once he realized they were officers from the SSI. The men swarmed over Thabet’s home, seizing his computer and every book and CD he owned. They took him to jail.

Authorities interrogated Thabet non-stop for 12 hours, took a break and then interrogated him for seven more, he said.

Initially he was held for 15 days. Then authorities ordered he be held for another 15 days. Then they extended it again. Thabet said he spent the entire time in solitary confinement, and he wasn’t informed of the “defamation of religion” charge against him until the end of 132 days in jail. He said he was not tortured, however, and that his interrogators and jailers were largely civil.

There was more hardship waiting for him at home. Muslim leaders in his neighborhood convinced his wife to divorce him and take his 10-year-old daughter and 6-year-old son.

“They gave her the money to file for a divorce, a car and another person to marry,” Thabet said, adding that the Muslim leaders had offered him money too if he would stay in Islam. “In the beginning they tried to bribe me to come back to Islam, but I refused.”

Thabet has only had a few brief moments with his children since he was arrested, mainly when his soon-to-be ex-wife came to their home to gather a few belongings. If she goes through with the divorce, according to Egyptian law it is likely Thabet will lose all parental rights to his children, including any right to see them.

In Egypt and most other Muslim-majority countries, leaving Islam is considered ample grounds for termination of parental rights. Thabet said the religious leaders consider him “lost to Islam” and are trying to “save” his wife and children.

He filed a report with police about the Muslim leaders bribing his wife – and about another man who swindled money from him – but police ignored both reports, he said.

Kamal Fahmi of Set My People Free to Worship Me, a group headquartered in Cairo dedicated to raising awareness about the problems faced by Muslims who become Christians, said that under Islam, “Muslim converts don’t have the right to exist.”

Arrests like Thabet’s are common in Egypt.

“It is a tactic used to intimidate people and scare them from leaving Islam and taking alternative beliefs or moral codes,” Fahmi said.

In Islam as it is most often practiced in Egypt, merely expressing doubt about Islam is considered wrong, Fahmi said. Questioning any of its claims is considered blasphemy and is punishable by imprisonment under a variety of charges in Egypt; it is punishable by death in some other countries.

“Saying, ‘I don’t believe in Muhammad,’ is considered defaming Islam,” Fahmi said. “Saying, ‘I don’t believe in Islam as it is not true,’ can lead to death [murder], as you are considered an apostate,” Fahmi said. “Even rejecting the Islamic moral codes can lead to the same thing. Criticizing any of the sharia [Islamic law] is considered blasphemy.”

 

The Future

Thabet said he is uncertain what the future holds. He was released on Aug. 1 but, because he has the defamation of religion charge over his head – with no indication of when the case could go to court – he is unable to work and cannot even obtain a driver’s license.

His savings are almost depleted, forcing him to borrow money from a Muslim friend. He is concerned about re-arrest and receives death threats on a regular basis. He is too afraid to leave his apartment on most days.

“There are a lot of phone threats,” Thabet said. Noting he had been baptized three years ago, he said he has received phone threats in which someone tells him, “We are going to baptize you again with blood.”

On numerous occasions while talking in Internet chat rooms, he has been told, “Look outside the window, we know where you are,” Thabet said.

In recent days Muslims are angry at converts and at Christians in general, he said. “They’re very worked up about religious issues.”

He said he wants to leave Egypt but admits that, at his age, it would be very hard to start over. And if he stays in Egypt, he said, at least he will have a chance to see his children, however brief those encounters may be.

Since Thabet was released from jail on Aug. 1, authorities have seized his passport and summoned him four times for questioning. He said he thinks the SSI is trying to wear him down.

“Everyone is telling me that they [the government] want to make my life hard,” he said. “The problem here in Egypt is the religious intolerance that is found in government ministries. The intolerance has reached a point where they can’t think straight. Their intolerance makes them unaware of their own intolerance.”

Report from Compass Direct News

Burmese Officials Order Closure of Chin Church


Government punishes pastor for refusing to wear campaign T-shirt, amid other election abuses.

DUBLIN, November 18 (CDN) — Officials in Mergui Region, Burma, ordered a Baptist church to cease holding worship services after the pastor refused to wear an election campaign T-shirt supporting the military government’s Union Solidarity and Development Party (USDP).

The election commission summoned 47-year-old Pastor Mang Tling of Dawdin village, Gangaw township, Mergui Region on Nov. 9, two days after the election and ordered him to stop holding services and discontinue the church nursery program, the Chin Human Rights Organization (CHRO) reported yesterday.

The CHRO works against human rights abuses, including religious discrimination, for the Chin people, a minority group in Burma’s northwest estimated to be 90 percent Christian.

Village headman U Than Chaung had given the pastor a campaign T-shirt to wear in support of the USDP, and when he refused to wear it, the headman filed a report with local authorities accusing him of persuading Christian voters to vote in favor of an opposing party.

Under Burmese law, religious leaders can be penalized for “engaging in politics,” giving the pastor a solid legal reason to decline the T-shirt. The law also bans leaders of religious groups from voting in national elections, according to the CHRO, although lay members of those groups are able to vote.

“The election law is quite vague,” a CHRO spokesman told Compass today. “One of the things we were watching out for during the election was to see if church elders or council members might be excluded from voting. But these people were able to vote. The law seems to apply only to pastors, monks and imams.”

Officials interrogated Mang Tling in Gangaw until Sunday (Nov. 14), when he was allowed to return home.

Meantime, the USDP won the election amid widespread evidence of “advance” voting and other forms of voter manipulation throughout Burma.

Previously known as the Union Solidarity and Development Association, and before that the State Peace and Development Council, the USDP was formed by a ruling junta composed largely of army generals. The junta has ruled Burma without a constitution or parliament since 1998, although in 2008 they pushed through support for a new constitution that will take effect following this month’s elections, according to the 2010 International Religious Freedom report released yesterday by the U.S. Department of State’s Bureau of Democracy, Human Rights and Labor.

The new constitution forbids “abuse of religion for political purposes,” the report stated. Election laws published in March also banned members of religious orders from voting for or joining political parties and reserved 25 percent of seats in the new parliament for members of the military.

The 2008 constitution “technically guarantees a degree of religious freedom. But then, it’s Burma,” a CHRO spokesman told Compass.

 

Voter Intimidation

The Chin National Party defeated the USDP in three electorates in Chin state despite reports of widespread voting anomalies, some of which were outlined in a CHRO press release on Nov. 7.

In Tedim township northern Chin state, for example, USDP agent Go Lun Mang went to the home of a local resident at 5 p.m. the day before the election and told the family that he had already voted on their behalf in favor of the USDP. He added that soldiers in a nearby camp were ready to arrest them if they complained.

On Nov. 5, the local government had already ordered village officials to instruct residents to vote for the USDP. On Nov. 7, the day of the election, USDP agents in campaign uniforms stood at the gate of the polling station in Tedim and asked voters if they intended to vote for the USDP. Those who said yes were allowed into the station, while those who said no were refused entrance.

USDP agents also warned Chin voters in Thantlang town that they should vote for the USDP “while the door was open” or they would regret it, Burma News International reported on Nov. 5.

David Mathieson, a senior researcher for Human Rights Watch (HRW), said the intimidation indicated that the junta and the USDP knew how unpopular they were.

Reports by the CHRO show a long history of discrimination against the majority Christian Chin, including the destruction of crosses and other Christian monuments, state-sponsored efforts to expand Buddhism, forced contributions of finance and labor to Buddhist construction projects, arrest and detention, torture and particularly harsh treatment of pastors. In addition, officials have refused construction for all new church building projects since 2003.

A report issued by HRW in January confirmed serious and ongoing abuses against Chin Christians.

One Chin pastor interviewed by HRW described how soldiers held him at gunpoint, forced him to pray in a Buddhist pagoda and told him that Burma was a Buddhist country where Christianity should not be practiced. (See “Report Documents Abuse of Chin Christians,” Feb. 20.)

 

SIDEBAR

Suu Kyi’s Release Stirs Guarded Hope among Burma’s Christians

NEW DELHI, November 18 (Compass Direct News) – The release of democracy leader Aung San Suu Kyi from house arrest in Burma on Saturday (Nov. 13) has sparked cautious optimism about human rights among Christians and the country’s ethnic minorities even as the junta does battle with armed resistance groups.

Freeing her six days after elections, the military regime of Burma (also known as Myanmar) kept 1991 Nobel Peace Prize Laureate Suu Kyi from running in the country’s first election in 20 years, but ethnic minorities are still “very happy” and “enthused with hope and anticipation,” said Plato Van Rung Mang, who heads the India chapter of Chin Human Rights Organization.

Suu Kyi is the only leader from the majority Burmese community – predominantly Buddhist – who is trusted by the ethnic minorities, said Mang, an India-based Christian originally from Burma’s Chin state, which borders India.

“We have faith in Suu Kyi’s honesty and leadership, and she has been our hope,” he added.

The ethnic Chin, Kachin, Karen and Karenni people – many of whom are Christian – as well as mostly Buddhist ethnic Shan, Mon and Arakanese (some of them Muslim) people have been fighting for self-determination in their respective states and opposing the military junta’s policy of centralized control and Burmese dominion.

“We trust that Suu Kyi can fulfill her father’s ideal and political principles which have been subverted by the Burmese military junta’s Burmanization policy,” said Mang. Suu Kyi’s father, Aung San, was the nation’s leader at the time of independence and favored autonomy for ethnic minorities.

“Just as her father was trusted and held in high esteem by the ethnic people, Aung San Suu Kyi also has the ability to work together with the minorities to build a better, peaceful Burma where the human rights of all citizens are respected and protected,” said Garrett Kostin, a U.S. citizen who runs the Best Friend Library, built by a Buddhist monk in support of Suu Kyi, in Chiang Mai in northern Thailand.

While sections of the ethnic communities have been involved in armed resistance against the junta’s rule, many local residents in the region remain unarmed but are also at risk of being killed in the post-election conflict.

In the wake of the Nov. 7 election, as expected (See “Burma’s Ethnic Christians Fear Bleak Future after Election, Oct. 22), clashes between armed ethnic groups and the Burmese army erupted in three of the seven ethnic states – Karen, Shan and Mon – mainly along Thailand and China border, reported Thailand-based Burma News International. The violence has resulted in an influx of over 20,000 people into Thailand – the largest flow in the last five years.

According to US-based Refugees International, the Thai government forced many of the asylum seekers back.

There are also tensions in Kachin and Karenni states, which could erupt at any time, between the Burmese army and the Democratic Karen Buddhist Army, the Karen National Union, the Kachin Independence Army, the Shan State Army-North, and the Karenni National Progressive Party.

Rights advocates, however, were still heartened by Suu Kyi’s release.

It’s “a wonderful opportunity for the ethnic minorities of Burma to unify in support of each other’s rights and desires,” said Kostin.

In September 2007, many Buddhist monks joined democracy activists in street protests against the military regime’s decision to cut fuel subsidies, leading to a sharp rise in gas and diesel prices. Known as the Saffron Revolution, the protests resulted in hundreds of deaths as government security personnel resisted it militarily.

In numerous clashes between the repressive military regime and political opponents and ethnic minorities, over 3.5 million Burmese have been displaced and thousands killed over the years.

Suu Kyi will continue to enjoy the trust of ethnic minorities because “she has been working so hard since the beginning [of her political career] to speak out about the plight of ethnic people with an honest and sincere commitment,” said Bangkok-based Soe Aung, deputy secretary for Foreign Affairs of the Forum for Democracy in Burma.

Chiang Mai-based Christian relief group Free Burma Rangers (FBR) recalled that Suu Kyi, the general secretary of the National League for Democracy, along with allies won more than 80 percent of the seats in parliament “in Burma’s only truly democratic election” in 1990. “The military regime, however, did not recognize the results and continued to hold power,” it said in a statement.

Last week’s election was “neither free nor fair,” FBR said, adding that “thousands of political prisoners [estimated at 2,200] are still in jail, ethnic minorities are attacked [on a regular basis], and the people of Burma remain under oppression.

“Still, we are grateful for the release of Aung San Suu Kyi as she is a leader who gives real hope to the people of Burma.”

An FBR team leader who spoke on condition of anonymity recalled Suu Kyi requesting his prayers when he met with her during a brief period when she was not under house arrest in 1996.

“The Global Day of Prayer for Burma and the ethnic unity efforts we are involved in are a direct result of that meeting,” the leader said. “As she told me then, one of her favorite quotes is, ‘You will know the truth, and the truth will set you free.’”

Some Christians, however, remained cautious.

“Although San Suu Kyi wants Burma to be a true federal country, there is no certainty in the hearts of the Karen people because they have suffered for very long, and the so-called Burmese have turned their backs on them several times,” said a Karen Christian from Chiang Mai who identified himself only as Pastor Joseph.

La Rip, a Burmese activist in China, also said that while Suu Kyi deserved to enjoy freedom, she and her party “do not seem to have a clear idea on how to solve the long-standing issues” related to ethnic minorities.

For her part, Suu Kyi spelled out a plan to hold a nationwide, multi-ethnic conference soon after she was freed. Her father held a similar meeting, known as the Panglong Conference, in 1947. Aung San, then representing the Burmese government, reached an agreement with leaders from the Shan, Kachin and Chin states to accept full autonomy in internal administration for the ethnic controlled frontier areas after independence from Britain.

Suu Kyi’s planned conference is seen as the second Panglong Conference, but it remains uncertain if the new Burmese regime, which is likely to be as opposed to ethnic minorities as the junta, will allow her plan to succeed.

In the awaited election results, the junta’s proxy party, the Union Solidarity and Development Party (USDP), is likely to have majority in parliament to form the next government. Suu Kyi’s party had been disbanded by the military regime, and only a small splinter group ran in the election.

It is also feared that Suu Kyi, who was under house arrest for nearly 15 years since 1990 until her release last weekend, could face assassination attempts or fresh charges followed by another term under arrest.

Burma has a population of around 50 million, out of which around 2.1 million are estimated to be Christian.

Report from Compass Direct News

Muslims in Bangladesh Beat, Deprive Christians of Work


Refusing to recant Christianity, victims are attacked on rumors of disrespecting Islam.

LOS ANGELES, November 2 (CDN) — Muslim villagers last month beat a 63-year-old Christian convert and his youngest son because they refused to return to Islam, the father told Compass.

The next day, another Christian in a nearby village was beaten and robbed in related violence in southwestern Bangladesh.

Aynal Haque, 63, a volunteer for Christian organization Way of Life Trust, told Compass that his brothers and relatives along with Muslim villagers beat him and his son, 22-year-old Lal Miah, on Oct. 9 when they refused to recant Christianity. The family lives at Sadhu Hati Panta Para village in Jhenaidah district, some 250 kilometers (155 miles) southwest of the capital city, Dhaka. It is in the jurisdiction of Sadar police station.

Haque’s relatives and villagers said that he had become Christian by eating pork and by disrespecting the Quran, he said.

“I embraced Christianity by my own will and understanding, but I have due respect for other religions,” Haque said. “How can I be a righteous man by disrespecting other religions? Whatever rumors the villagers are spreading are false.”

At a meeting to which Haque was summoned on Oct. 9, about 500 men and women from several villages gathered, including local and Maoist party leaders.

“They tried to force me and my son to admit that we had eaten pork and trampled on the Quran to become Christian,” Haque said. “They tried to force us to be apologetic for our blunder of accepting Christianity and also tried to compel us to go back to Islam. I told them, ‘While there is breath left in our bodies, we will not reject Christianity.’

“When we denied their allegation and demand, they beat us severely. They ordered us not to mix with other Muslim villagers. They confined us in our house for five days.”

Haque has worked on his neighbors’ land for survival to supplement the meager income he earns selling seeds in local markets, but the villagers have now refused to give him work, he said.

“Every day I earn around 50 taka to 100 taka [70 cents to US$1.40] from the seed business,” he said. “Some days I cannot earn any money. So, I need to work villagers’ land for extra money to maintain my family.”

His youngest son also worked in neighbors’ fields as a day-laborer, besides attending school.

“We cannot live if we do not get farming work on other people’s land,” Haque said.

Haque, his wife and youngest son received Christ three years ago, and since then they have faced harassment and threats from Muslim neighbors. His other grown son and two daughters, as well as a son-in-law, also follow Christ but have yet to be baptized. There are around 25 people in his village who came to Christ under Haque’s influence; most of them remain low-profile to avoid harassment from the villagers, he said.

The weekly worship service in Haque’s shanty house has been hampered as some have been too fearful to attend, and the 25 members of the church fear the consequences of continuing to meet, Haque said.

Officials of Way of Life Trust tried to visit the area to investigate the beating of Haque and his son but were unable due to security risks, said Jatish Biswas, the organization’s executive director. They informed the district police chief, who instantly sent forces to provide safety for the Christians, Biswas said.

Villagers thought that if they were able to get Haque to renounce Christianity, then the other Christians would quickly return to Islam, according to Biswas.

 

Reverberation

Hearing of the incident in Sadhu Hati Panta Para the next day (Oct. 10), Muslims in Kola village about five kilometers (nearly three miles) away beat a Christian friend of Haque’s and robbed his seed shop.

Tokkel Ali, 40, an evangelist in one of the house churches that Way of Life Trust has established, told Compass that around 20 people arrived at his shop at about 11 a.m. and told him to go with them to Haque’s house.

“The presence of so many people, most of whom I did not know, and the way they were talking, seemed ominous to me, and I refused to go with them,” Ali said. “I said, ‘If he wants me to go to his house, he could call me on my mobile.’”

One person in the crowd pointed toward Ali, saying that he was a Christian and had made otherwise innocent people Christians by them feeding pork and letting them disrespect the Quran, said Ali. Islam strictly prohibits eating pork.

“That rumor spread like wildfire among other Muslims,” Ali said. “All of a sudden, a huge crowd overran me and started beating me, throwing my seeds here and there.”

Ali said he lost consciousness, and someone took him to a nearby three-storey house. When he came to, he scrambled back to his shop to find his seeds scattered, and 24,580 taka (US$342) for buying seed had been stolen, along with his bicycle.

Accustomed to earning just enough each day to survive, Ali said it would be impossible for him to recover and rebuild his business. He had received loans of 20,000 taka (US$278) from Grameen Bank (Nobel Peach Prize laureate Muhammad Yunus’ micro-finance entity), 15,000 taka (US$209) from the Bangladesh Rural Advancement Committee and 11,000 taka (US$153) from Way of Life Trust to establish the business. Ali ran a similar seed business in Dakbangla market in Kola village.

“How can I pay back a weekly installment of 1,150 taka [US$160] to the micro-credit lending NGOs [Non-Governmental Organizations]?” he said. “I have already become delinquent in paying back some installments after the looting of my money and shop. I’ve ended up in deep debt, which has become a noose around my neck.”

Ali said he has not dared filed any charges.

“If I file any case or complain against them, they will kill me, as this area is very dangerous because of the Maoists,” he said, referring to a banned group of armed rebels with whom the villagers have links. “Even the local administration and the law enforcement agencies are afraid of them.”

Ali has planted 25 house churches under Way of Life Trust serving 144 people in weekly worship. Baptized in 2007, he has been following Christ for more than 10 years.

“Whenever I go to bazaar, people fling insults at me about that beating,” he said. “Everyone says that nothing would have happened if I had not accepted Christianity, an abhorrent religion to them. People also say that I should hang myself with a rope for renouncing Islam.”

Since the beating, he has become an alien in his own village, he said.

“Whatever insinuation and rumors they spout against me and other believers, there is no language to squash it,” he said. “I have to remain tight-lipped, otherwise they will kill me.”

He can no longer cross the land of one of his neighbors in order to bathe in a nearby river, he said.

“After that incident, my neighbor warned me not to go through his land,” he said. “Now I take a bath in my home from an old and dysfunctional tube-well. My neighbors say, ‘Christians are the enemy of Muslims, so don’t go through my land.’ It seems that I am nobody in this village.”

Biswas of Way of Life Trust told Compass that Christians in remote villages lack the freedoms guaranteed in the Bangladeshi constitution to practice their faith without any interference.

“Where is religious liberty for Haque and Ali?” Biswas said. “Like them, many Christians in remote villages are in the throes of persecution, though our constitution enshrined full liberty for religious minorities.”

Way of Life Trust has aided in the establishment of some 500 house churches in Bangladesh, which is nearly 90 percent Muslim. Hinduism is the second largest religion at 9.2 percent of the 153.5 million people, and Buddhists and Christians make up less than 1 percent of the population.

Report from Compass Direct News