Why it will soon be too late to find out where the COVID-19 virus originated

KYDPL KYODO/AP

Dominic Dwyer, University of SydneySARS-CoV-2 has caused the greatest pandemic of the past 100 years. Understanding its origins is crucial for knowing what happened in late 2019 and for preparing for the next pandemic virus.

These studies take time, planning and cooperation. They must be driven by science — not politics or posturing. The investigation into the origins of SARS-CoV-2 has already taken too long. It has been more than 20 months since the first cases were recognised in Wuhan, China, in December 2019.

This week US President Joe Biden was briefed by United States intelligence agencies on their investigation into the origins of the virus responsible for COVID-19, according to media. Parts of the investigation’s report are expected to be publicly released within the next few days.

An early report from the New York Times suggests the investigation does not conclude whether the spread of the virus resulted from a lab leak, or if it emerged naturally in a spillover from animals to humans.

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While a possible lab leak is a line of inquiry (should scientific evidence emerge), it musn’t distract from where the current evidence tells us we should be directing most of our energy. The more time that passes, the less feasible it will become for experts to determine the biological origins of the virus.

Six recommendations

I was one of the experts who visited Wuhan earlier this year as part of the World Health Organisation’s investigation into SARS-CoV-2 origins. We found the evidence pointed to the pandemic starting as a result of zoonotic transmission of the virus, meaning a spillover from an animal to humans.

Our inquiry culminated in a report published in March which made a series of recommendations for further work. There is an urgent need to get on with designing studies to support these recommendations.

Today, myself and other independent authors of the WHO report have written to plead for this work to be accelerated. Crucial time is disappearing to work through the six priority areas, which include:

1. further trace-back studies based on early disease reports
2. SARS-CoV-2-specific antibody surveys in regions with early COVID-19 cases. This is important given a number of countries including Italy, France, Spain and the United Kingdom have often reported inconclusive evidence of early COVID-19 detection
3. trace-back and community surveys of the people involved with the wildlife farms that supplied animals to Wuhan markets
4. risk-targeted surveys of possible animal hosts. This could be either the primary host (such as bats), or secondary hosts or amplifiers
5. detailed risk-factor analyses of pockets of early cases, wherever these have occurred
6. and follow up of any credible new leads.

Race against the clock

The biological feasibility of some of these studies is time dependent. SARS-CoV-2 antibodies emerge a week or so after someone has become infected and recovered from the virus, or after being vaccinated.

But we know antibodies decrease over time — so samples collected now from people infected before or around December 2019 may be harder to examine accurately.

Using antibody studies to differentiate between vaccination, natural infection, or even second infection (especially if the initial infection occurred in 2019) in the general population is also problematic.

For example, after natural infection a range of SARS-CoV-2-specific antibodies, such as to the spike protein or nucleoprotein, can be detected for varying lengths of time and in varying concentrations and ability to neutralise the virus.

But depending on the vaccine used, antibodies to the SARS-CoV-2 spike protein may be all that is detected. These, too, drop with time.

There is also a need to have international consensus in the laboratory methods used to detect SARS-CoV-2-specific antibodies. Inconsistency in testing methods has led to arguments about data quality from many locations.

It takes time to come to agreement on laboratory techniques for serological and viral genomic studies, sample access and sharing (including addressing consent and privacy concerns). Securing funding also takes time — so time is not a resource we can waste.

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Distance from potential sources

Moreover, many wildlife farms in Wuhan have closed down following the initial outbreak, generally in an unverified manner. And finding human or animal evidence of early coronavirus spillover is increasingly difficult as animals and humans disperse.

Fortunately, some studies can be done now. This includes reviews of early case studies, and blood donor studies in Wuhan and other cities in China (and anywhere else where there was early detection of viral genomes).

It is important to examine the progress or results of such studies by local and international experts, yet the mechanisms for such scientific cross-examination have not yet been put in place.

New evidence has come forward since our March report. These papers and the WHO report data have been reviewed by scientists independent of the WHO group. They have came to similar conclusions to the WHO report, identifying:

• the host reservoir for SARS-CoV-2 has not been found
• the key species in China (or elsewhere) may not have been tested
• and there is substantial scientific evidence supporting a zoonotic origin.

Teetering back and forth

While the possibility of a laboratory accident can’t be entirely dismissed, it is highly unlikely, given the repeated human-animal contact that occurs routinely in the wildlife trade.

Still, the “lab-leak” hypotheses continue to generate media interest over and above the available evidence. These more political discussions further slow the cooperation and agreement needed to progress with the WHO report’s phase two studies.

The World Health Organisation has called for a new committee to oversee future origins studies. This is laudable, but there is the risk of further delaying the necessary planning for the already outlined SARS-CoV-2 origins studies.

Dominic Dwyer, Director of Public Health Pathology, NSW Health Pathology, Westmead Hospital and University of Sydney, University of Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

I was the Australian doctor on the WHO’s COVID-19 mission to China. Here’s what we found about the origins of the coronavirus

Dominic Dwyer, University of Sydney

As I write, I am in hotel quarantine in Sydney, after returning from Wuhan, China. There, I was the Australian representative on the international World Health Organization’s (WHO) investigation into the origins of the SARS-CoV-2 virus.

Much has been said of the politics surrounding the mission to investigate the viral origins of COVID-19. So it’s easy to forget that behind these investigations are real people.

As part of the mission, we met the man who, on December 8, 2019, was the first confirmed COVID-19 case; he’s since recovered. We met the husband of a doctor who died of COVID-19 and left behind a young child. We met the doctors who worked in the Wuhan hospitals treating those early COVID-19 cases, and learned what happened to them and their colleagues. We witnessed the impact of COVID-19 on many individuals and communities, affected so early in the pandemic, when we didn’t know much about the virus, how it spreads, how to treat COVID-19, or its impacts.

We talked to our Chinese counterparts — scientists, epidemiologists, doctors — over the four weeks the WHO mission was in China. We were in meetings with them for up to 15 hours a day, so we became colleagues, even friends. This allowed us to build respect and trust in a way you couldn’t necessarily do via Zoom or email.

This is what we learned about the origins of SARS-CoV-2.

Animal origins, but not necessarily at the Wuhan markets

It was in Wuhan, in central China, that the virus, now called SARS-CoV-2, emerged in December 2019, unleashing the greatest infectious disease outbreak since the 1918-19 influenza pandemic.

Our investigations concluded the virus was most likely of animal origin. It probably crossed over to humans from bats, via an as-yet-unknown intermediary animal, at an unknown location. Such “zoonotic” diseases have triggered pandemics before. But we are still working to confirm the exact chain of events that led to the current pandemic. Sampling of bats in Hubei province and wildlife across China has revealed no SARS-CoV-2 to date.

We visited the now-closed Wuhan wet market which, in the early days of the pandemic, was blamed as the source of the virus. Some stalls at the market sold “domesticated” wildlife products. These are animals raised for food, such as bamboo rats, civets and ferret badgers. There is also evidence some domesticated wildlife may be susceptible to SARS-CoV-2. However, none of the animal products sampled after the market’s closure tested positive for SARS-CoV-2.

We also know not all of those first 174 early COVID-19 cases visited the market, including the man who was diagnosed in December 2019 with the earliest onset date.

However, when we visited the closed market, it’s easy to see how an infection might have spread there. When it was open, there would have been around 10,000 people visiting a day, in close proximity, with poor ventilation and drainage.

There’s also genetic evidence generated during the mission for a transmission cluster there. Viral sequences from several of the market cases were identical, suggesting a transmission cluster. However, there was some diversity in other viral sequences, implying other unknown or unsampled chains of transmission.

A summary of modelling studies of the time to the most recent common ancestor of SARS-CoV-2 sequences estimated the start of the pandemic between mid-November and early December. There are also publications suggesting SARS-CoV-2 circulation in various countries earlier than the first case in Wuhan, although these require confirmation.

The market in Wuhan, in the end, was more of an amplifying event rather than necessarily a true ground zero. So we need to look elsewhere for the viral origins.

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Frozen or refrigerated food not ruled out in the spread

Then there was the “cold chain” hypothesis. This is the idea the virus might have originated from elsewhere via the farming, catching, processing, transporting, refrigeration or freezing of food. Was that food ice cream, fish, wildlife meat? We don’t know. It’s unproven that this triggered the origin of the virus itself. But to what extent did it contribute to its spread? Again, we don’t know.

Several “cold chain” products present in the Wuhan market were not tested for the virus. Environmental sampling in the market showed viral surface contamination. This may indicate the introduction of SARS-CoV-2 through infected people, or contaminated animal products and “cold chain” products. Investigation of “cold chain” products and virus survival at low temperatures is still underway.

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Extremely unlikely the virus escaped from a lab

The most politically sensitive option we looked at was the virus escaping from a laboratory. We concluded this was extremely unlikely.

We visited the Wuhan Institute of Virology, which is an impressive research facility, and looks to be run well, with due regard to staff health.

We spoke to the scientists there. We heard that scientists’ blood samples, which are routinely taken and stored, were tested for signs they had been infected. No evidence of antibodies to the coronavirus was found. We looked at their biosecurity audits. No evidence.

We looked at the closest virus to SARS-CoV-2 they were working on — the virus RaTG13 — which had been detected in caves in southern China where some miners had died seven years previously.

But all the scientists had was a genetic sequence for this virus. They hadn’t managed to grow it in culture. While viruses certainly do escape from laboratories, this is rare. So, we concluded it was extremely unlikely this had happened in Wuhan.

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A team of investigators

When I say “we”, the mission was a joint exercise between the WHO and the Chinese health commission. In all, there were 17 Chinese and ten international experts, plus seven other experts and support staff from various agencies. We looked at the clinical epidemiology (how COVID-19 spread among people), the molecular epidemiology (the genetic makeup of the virus and its spread), and the role of animals and the environment.

The clinical epidemiology group alone looked at China’s records of 76,000 episodes from more than 200 institutions of anything that could have resembled COVID-19 — such as influenza-like illnesses, pneumonia and other respiratory illnesses. They found no clear evidence of substantial circulation of COVID-19 in Wuhan during the latter part of 2019 before the first case.

Where to now?

Our mission to China was only phase one. We are due to publish our official report in the coming weeks. Investigators will also look further afield for data, to investigate evidence the virus was circulating in Europe, for instance, earlier in 2019. Investigators will continue to test wildlife and other animals in the region for signs of the virus. And we’ll continue to learn from our experiences to improve how we investigate the next pandemic.

Irrespective of the origins of the virus, individual people with the disease are at the beginning of the epidemiology data points, sequences and numbers. The long-term physical and psychological effects — the tragedy and anxiety — will be felt in Wuhan, and elsewhere, for decades to come.

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Dominic Dwyer, Director of Public Health Pathology, NSW Health Pathology, Westmead Hospital and University of Sydney, University of Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Investigating the Origin of the Coronavirus in Wuhan

The borrowed customs and traditions of Christmas celebrations

Ruslan Kalnitsky/Shutterstock

Lorna Piatti-Farnell, Auckland University of Technology

Not long to go now before many of us get to spread some good tidings and joy as we celebrate Christmas.

The main ways we understand and mark the occasion seem to be rather similar across the world. It’s about time with community, family, food-sharing, gift-giving and overall merry festivities.

But while Christmas is ostensibly a Christian celebration of the birth of Jesus, many of the rituals and customs come from other traditions, both spiritual and secular.

The first Christmas

The journey of Christmas into the celebration we know and recognise today is not a straight line.

The first Christmas celebrations were recorded in Ancient Rome in the fourth century. Christmas was placed in December, around the time of the northern winter solstice.

It is not difficult to spot the similarities between our now long-standing Christmas traditions and the Roman festival of Saturnalia, which was also celebrated in December and co-existed with Christian belief for a period of time.

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Saturnalia placed an emphasis on the sharing of food and drink, and spending time with loved ones as the colder winter period arrived. There is even evidence that the Romans exchanged little gifts of food to mark the occasion.

Some people still celebrate Saturnalia today with food and drink.
Carole Raddato/Flickr, CC BY-SA

As Christianity took greater hold in the Roman world and the old polytheistic religion was left behind, we can see the cultural imprint of Saturnalia traditions in the ways in which our well-known Christmas celebrations established themselves across the board.

A Yule celebration

Turning an eye to the Germanic-Scandinavian context also provides intriguing connections. In the Norse religion, Yule was a winter festival celebrated during the period we now roughly associate with December.

The beginning of Yule was marked by the arrival of the Wild Hunt, a spiritual occurrence when the Norse god Odin would ride across the sky on his eight-legged white horse.

While the hunt was a frightening sight to behold, it also brought excitement for families, and especially children, as Odin was known to leave little gifts at each household as he rode past.

Like the Roman Saturnalia, Yule was a time of drawing in for the winter months, during which copious amounts of food and drink would be consumed.

The Yule festivities included bringing tree branches inside the home and decorating them with food and trinkets, likely opening the way for the Christmas tree as we know it today.

The decorated Christmas tree can trace its roots back to Northern Europe.
Laura LaRose/Flickr, CC BY

The influence of Yule on the festive season of Northern European countries is still evident in linguistic expression too, with “Jul” being the word for Christmas in Danish and Norwegian. The English language also maintains this connection, by referring to the Christmas period as “Yuletide”.

Here comes Santa

Through the idea of gift-giving, we see the obvious connections between Odin and Santa Claus, even though the latter is somewhat of a popular culture invention, as put forward by the famous poem A Visit from St Nicholas (also known as The Night Before Christmas), attributed to American poet Clement Clarke Moore in 1837 (although debate continues over who actually wrote the poem).

The poem was very well-received and its popularity spread immediately, going well beyond the American context and reaching global fame. The poem gave us much of the staple imagery we associate with Santa today, including the first ever mention of his reindeer.

But even the figure of Santa Claus is evidence of the constant mixture and mingling of traditions, customs and representations.

Santa’s evolution carries echoes of not only Odin, but also historical figures such as Saint Nicholas of Myra — a fourth-century bishop known for his charitable work — and the legendary Dutch figure of Sinterklaas that derived from it.

The Dutch figure Sinterklaas looks a lot like Santa.
Hans Splinter/Flickr, CC BY-ND

Christmas down under in the summer

The idea of connecting Christmas to winter festivals and drawing in customs makes the most sense in the colder months of the Northern hemisphere.

In the Southern hemisphere, in countries such as New Zealand and Australia, the traditional Christmas celebrations have evolved into their own specific brand, which is much more suited to the warmer summer months.

Christmas is an imported event in these areas and acts as a constant reminder of the spread of European colonialism in the 18th and 19th centuries.

Celebrating Christmas still carries the influence of European contexts, being a time for merriment, gift-giving and community spirit.

Even some of the traditional foods of the season here are still indebted to Euro-British traditions, with turkey and ham taking centre stage.

All the same, as Christmas falls in the summer down under, there are also different ways to celebrate it in New Zealand and other regions that clearly have nothing to do with winter festivals.

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Barbecues and beach days are prominent new traditions, as borrowed practices co-exist with novel ways of adapting the event to a different context.

Try a pavlova, something more summery for Christmas in New Zealand.
Marco Verch Professional/Flickr, CC BY

The wintery Christmas puddings are often exchanged for more summery pavlovas, whose fresh fruit toppings and meringue base certainly befit the warmer season to a greater extent.

The transition to outdoor Christmas celebrations in the Southern hemisphere is obviously locked in common sense because of the warmer weather.

Nonetheless, it also shows how both cultural and geographical drivers can influence the evolution of celebrating important festivals. And if you really want to experience a cold Christmas down under, there is always a mid-year Christmas in July to look forward to.

Lorna Piatti-Farnell, Professor of Popular Culture, Auckland University of Technology

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Yes, we need a global coronavirus inquiry, but not for petty political point-scoring

Rey Moon/Shutterstock

Paul Komesaroff, Monash University; Ian Kerridge, University of Sydney, and Ross Upshur, University of Toronto

The US government’s call for an international inquiry into the origins of the COVID-19 pandemic has a clear political motive: to shift the blame for its own failure to respond effectively to the epidemic within its own borders.

The finger-pointing by the Trump administration, and by US allies including Australia, has prompted China to refuse to cooperate.

This is unfortunate, because it is in everyone’s interest to work together, not to question China’s handling of the crisis but to discover the factors that cause new infections so we can avert future disasters.

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We need to understand how SARS-CoV-2, the coronavirus that causes COVID-19, came into existence, and to look at how and when we might have been able to impede its progress.

This means examining the origins of the virus and the biological and environmental factors that allowed it to become so dangerous. To achieve this, an international, collaborative scientific investigation free from recriminations and narrow political agendas is needed.

What we know so far

Extensive scientific data have shown that SARS-CoV-2 was not deliberately engineered and there was no conspiracy to create an epidemic. It did not originate in or escape from a laboratory, in Wuhan or anywhere. The first human cases of COVID-19 did not come from the Wuhan wet market but from elsewhere in China, possibly outside Hubei province altogether.

In fact, the disease did not “originate” in a market at all, although an important spreading event linked to the Wuhan market did occur that brought it to the attention of Chinese public health authorities.

SARS-CoV-2 almost certainly descended from an animal virus that underwent a series of mutations that made it dangerous to humans. The path to humans probably involved intermediate animal hosts, although which animals remains uncertain.

So here is the most likely sequence of events: a coronavirus in a bat found its way into one or more other animal hosts, possibly including a pangolin or some kind of cat, somewhere in southern China. At that time, the virus could not infect or cause noticeable disease in humans, or else the animals infected had little contact with humans. Over an unknown period of time (possibly decades) the virus mutated in a way that made it highly dangerous and eventually, by chance, a human became infected, probably in about the second week of November 2019.

The new virus was quickly passed on to other people and found its way to Hubei province. On December 10, an infected individual visited the crowded market in Wuhan and was responsible for infecting 21 other people. Over the following two weeks, enough people became sick to alert doctors and public health officials, leading to an announcement on December 31 warning the world of the dangerous new disease. The market was closed the following day and vigorous efforts were made to identify and isolate contacts.

Three weeks later it was clear these measures could not contain the epidemic, and on January 23 Chinese authorities took the brave and unprecedented step of locking down the entire city. This controlled the spread of the virus in China, but it was too late to stop the spread internationally, because by that time the virus was already present in Taiwan, South Korea, Europe and the United States.

What we don’t know yet

What we now have to find out is what happened in the months or years leading up to November 2019 and whether, in retrospect, anything could have been done to prevent the disaster.

It is crucial we understand the evolution of this virus because, as with all human diseases that emerge from animals, it will have occurred as a result of both random biological events and responses to environmental pressures. The virus had to mutate, the original wild animal had to be exposed to other species, and the virus had to spread within that species and undergo further mutations. The animal had to come into close contact with a human who, at the right moment, has to contract the new infection.

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Despite the low probability of each individual step, in recent decades a long list of viruses has negotiated this entire pathway, including HIV, SARS, MERS, Ebola, Nipah, Lassa, Zika, Hendra, various types of influenza, and now SARS-CoV-2. This suggests new factors are increasing the chances of exposure, adaptation, infection and spread.

It is likely these factors include population growth, agricultural expansion, the loss of natural wild animal habitat, the loss of traditional food sources, and changing relationships between animal species and between animals and humans. Deforestation and climate change further exacerbate this process, as does increased movement of human populations, through domestic and international travel. The international illegal wildlife trade, inappropriate use of drugs and insecticides, and reluctance of governments to work together make matters even worse.

Knowing exactly how these factors affect the genetics and evolution of viruses will help us find ways to thwart them. We could develop a coordinated early warning system to identify and track potentially dangerous pathogens, and monitor interactions between species that could transmit them. We could preserve native habitats and reduce the pressure on wild animals to enter human habitats in search of food. We could strategically cull animals that act as reservoirs for dangerous viruses.

We could precisely target infection control procedures such as health monitoring and quarantine. We could work together to develop diagnostic tests, new drugs and vaccines. We could develop globally coordinated rapid response plans for when new outbreaks arise.

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This process will only work if undertaken with openness, trust, and an acknowledgement that it is in the entire world’s best interest. It will only work if we accept that viruses are not national problems or sovereign responsibilities, but global challenges.

COVID-19 should be a wake-up call that petty recriminations, ideological rivalries and short-sighted political ambitions must be set aside. The countries of the world must encourage China and the United States to raise their sights to the greater challenge and help conduct the investigation we need to avert future disaster.

It is urgent, because the next pandemic may already be incubating somewhere in the world at this very moment.

Paul Komesaroff, Professor of Medicine, Monash University; Ian Kerridge, Professor of Bioethics & Medicine, Sydney Health Ethics, Haematologist/BMT Physician, Royal North Shore Hospital and Director, Praxis Australia, University of Sydney, and Ross Upshur, Professor, Dalla Lana School of Public Health, University of Toronto

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Anti-Christian Sentiment Heats Up

Terrorist threat in Iraq emerges at importune moment for Copts.

CAIRO, Egypt, November 22 (CDN) — As bombings and other attacks continue against Christians in Iraq, Christians in Egypt have gathered to pray and plan for their own safety.

When a group of Islamic extremists on Oct. 31 burst into Our Lady of Salvation church in Baghdad during evening mass and began spraying the sanctuary with gunfire, the militant organization that took responsibility said Christians in Egypt also would be targeted if its demands were not met. Taking more than 100 congregants hostage, the Islamic State of Iraq (ISI) called a television station and stated that the assault came in response to the Coptic Orthodox Church in Egypt allegedly holding two Coptic women against their will who, the ISI and some others believe, converted to Islam.

The group issued a 48-hour deadline for the release of the women, and when the deadline passed it issued a statement that, “All Christian centers, organizations and institutions, leaders and followers are legitimate targets for the muhajedeen [Muslim fighters] wherever they can reach them.” The statement later added ominously, “We will open upon them the doors of destruction and rivers of blood.”

In the attack and rescue attempt that followed, 58 people were reportedly killed. A week and a half later, Islamic extremists killed four people in a series of coordinated attacks against Christians in Baghdad and its surrounding suburbs. The attackers launched mortar rounds and planted makeshift bombs outside Christian homes and one church. At least one attack was made against the family members of one of the victims of the original attack.

On Nov. 15, gunmen entered two Christian homes in Mosul and killed two men in the house. The next day, a Christian and his 6-year-old daughter were killed in a car bombing. At the same time, another bomb exploded outside the home of a Christian, damaging the house but leaving the residents uninjured, according to CNN.

The threats against Christians caused a flurry of activity at churches in Egypt. A 35-year-old Protestant who declined to give her name said Christians in Cairo have unified in prayer meetings about the threats. An SMS text message was sent out through prayer networks asking people to meet, she said.

“I know people are praying now,” she said. “We have times for our people to pray, so all of us are praying.”

Security has increased at churches throughout Egypt. In Cairo, where the presence of white-uniformed security police is ubiquitous, the number of uniformed and plain-clothes officers has doubled at churches. High-ranking police officers shuffle from one house of worship to another monitoring subordinates and enforcing new security rules. At times, parking on the same side of the street as a church building, or even driving by one, has been forbidden.

On Nov. 8, leaders from the Anglican, Catholic and Orthodox churches gathered to discuss how to improve security at churches. According to the leaders of several churches, the government asked pastors to cancel unessential large-scale public meetings. Pope Shenouda III canceled a celebration to commemorate the 39th anniversary of his installment as the leader of the Coptic Orthodox Church. Guests at a recent outdoor Christmas bazaar and a subsequent festival at the All-Saints Cathedral in Zamalek
were greeted with pat-downs, metal detectors and bomb-sniffing dogs.

Some church leaders, speaking on condition of anonymity, said the security improvements are haphazard, while others say they are genuine efforts to ensure the safety of Christians.

Most Christians in Cairo avoided answering any questions about the attacks in Iraq or the threats made against Christians in Egypt. But Deliah el-Sowkary, a Coptic Orthodox woman in her 20s, said she hoped no attacks would happen in her country. Noting the security present at all churches, still she said she is not that worried.

“I think it’s different in Egypt than in Baghdad, it’s more safe here,” El-Sowkary said.

Almost a week after the bombings, Egyptian President Hosni Mubarak issued a statement through the state-run MENA news agency that the Copts would be protected from attacks.

“The president affirmed his extensive solicitude for the protection of the nation’s sons, Muslims and Copts, from the forces of terrorism and extremism,” the agency stated.

 

Pressure Cooker

The security concerns came against a backdrop of heightened tensions between the Muslim majority and the Coptic Christian minority over the past few months, with weeks of protests against Christians in general and against Shenouda specifically. The protests, held mostly in Alexandria, ended two weeks ago.

The tension started after the wife of a Coptic priest, Camilia Zakher, disappeared in July. According to government sources and published media reports, Zakher left her home after a heated argument with her husband. But Coptic protestors, who started gathering to protest at churches after Zakher disappeared, claimed she had been kidnapped and forced to convert to Islam.

Soon after, Egypt’s State Security Intelligence (SSI) officers found her at the home of a friend. Despite stating she had left of her own free will, authorities brought Zakher back to her husband. Since then, Zakher has been in seclusion. It is unclear where she is or if she remains there of her own free will.

Unconfirmed rumors began spreading that Zakher had converted to Islam and was being held against her will to force her to return to Christianity. Protests outside mosques after Friday prayers became weekly events. Protestors produced a photo of unknown origin of a woman in Islamic covering whom they claimed was Zakher. In response, Coptic authorities released a video in which the priest’s wife stated that she wasn’t a Muslim nor ever had been.

Another rumor began circulating that Zakher went to Al-Azhar University, one of the primary centers of Islamic learning in the world, to convert to Islam. But Al-Azhar, located in Cairo, released a statement that no such thing ever happened.

No independent media interviews of Zakher have taken place because, according to the Coptic Church, the SSI has ordered church officials not to allow public access to her. Along with their accusations about Zakher, protestors also claimed, without evidence, that a similar thing happened in 2004 to Wafa Constantine, also the wife of a Coptic Orthodox priest. Constantine was the second woman the ISI demanded the Copts “release.” Like Zakher, her location is not public knowledge.

The month after the Zakher incident, Egyptian media reported in error that the SSI had seized a ship from Israel laden with explosives headed for the son of an official of the Coptic Orthodox church. The ship was later found to be carrying fireworks, but another set of Islamic leaders, led in part by Nabih Al-Wahsh, an attorney famous for filing lawsuits designed to damage the church, declared without any evidence that Copts were allied with the Israelis and stockpiling weapons in the basements
of their churches with plans to overthrow the Muslim majority.

The claims were echoed on Al-Jazeera by Dr. Muhammad Salim Al-’Awa, the former secretary-general of the International Union of Muslim Scholars, and in a statement issued by the Front of Religious Scholars, a group of academics affiliated with Al-Azhar University.

There was no time for tensions to cool after Al-’Awa and the others leveled their allegations. The next month, Bishop Anba Bishoy, the secretary of the Synod of the Coptic Orthodox Church, told the Egyptian newspaper Al-Masri Al-Yawm that Muslims were “guests” in Egypt, inflaming a Muslim population already up in arms.

“The Copts are the root of the land,” the bishop said. “We love the guests who came and settled in our land, and regard them as brothers, but they want to control even our churches? I reject anything that harms the Muslims, but as Christians we will do everything, even die as martyrs, if someone tries to harm our Christian mission.”

Around the same time, the Front of Religious Scholars called for a complete boycott of Christians in Egypt. The group called Christians “immoral,” labeled them “terrorists” and said Muslims should not patronize their businesses or even say “hello” to them.

The statement by the scholars was followed by a media leak about a lecture Bishoy was scheduled to give at a conference for Orthodox clergy. In his presentation, Bishoy planned on questioning the authorship of a verse in the Quran that calls Christians “blasphemers.” Muslims believe that an angel revealed the Quran to Muhammad, Islam’s prophet, who transmitted it word-by-word to his followers. Bishoy contended there was a possibility the verse in question was added later.

The mosque protests became even more virulent, and the conference was abruptly cancelled. Bishoy was forced to issue an apology, saying he never meant to cast doubt on Islam and called Muslims “partners” with the Copts in Egypt. Shenouda also issued an apology on national television. By comparison, an Islamic publishing house that rewrote and then issued what it termed the “true Bible” caused barely a stir.

Al-’Awa then blamed the deteriorating state of Muslim-Christian relations on Shenouda and Bishoy. He accused the Coptic Orthodox Church of exploiting the government’s “weak stance” toward it and “incarcerating anyone [who] is not to its liking.”

The Al-Azhar Academy of Islamic Research issued a statement that declared, “Egypt is a Muslim state.” The statement further went on to read that the Christians’ rights were contingent on their acceptance of the “Islamic identity” of Egypt. The statement was endorsed by Ali Gum’a, the mufti of Egypt.

The statement also referenced an agreement made between Muhammad and a community of Egyptian Christians in the seventh century as the guiding document on how Christians should be governed in a Muslim-dominated state. If ever codified into Egyptian law as many Muslims in Egypt desire, it would legally cement the status of Christians in the country as second-class citizens.

In 639, seven years after Muhammad died, Muslim armies rode across from Syria and Palestine and invaded Egypt, then controlled by the Byzantines. At first the Muslims, then a new but well-armed minority within Egypt, treated the conquered Christians relatively well by seventh century standards. But within a generation, they began the Islamization of the country, demanding all official business be conducted in Arabic, the language of the Quran, and Coptic and Jewish residents were forced to pay special taxes and obey rules designed to reaffirm their second-class status.

In the centuries since then, the treatment of Christians in Egypt has ebbed and flowed depending on the whim of those in power. After the coup of 1952, in which a group of men known as the Free Officers’ Movement took power from a European-backed monarch, Copts have seen their treatment decline.

In 1971, then-President Anwar Sadat introduced a new constitution designating Islamic law as “a principle source of legislation” in Egypt. In 1980, the National Assembly made Islam the official religion of the state.

Estimates of the Coptic population range from 7 to 12 percent of Egypt’s 84 million people. They are accepted by some in Egypt and openly discriminated against by others. Violent attacks against Christians – which the government does little to prevent – accentuate tensions.

The state also routinely harasses converts to Christianity from Islam. Many have to live in some sort of hiding.

The Protestant woman said she was not sure whether attacks would happen in response to the threats, but whatever happens, she said she expects that Christians in Egypt will continue to endure persecution.

“According to the Bible, we know this is going to happen,” she said. “This is not new or novel for us. The Bible said that we will be persecuted. It is expected.”

Report from Compass Direct News

Court in India Convicts Legislator in Second Murder Case

Manoj Pradhan arrested; three more cases pending against Hindu nationalist.

NEW DELHI, September 10 (CDN) — A Hindu nationalist legislator was arrested yesterday after a court pronounced him guilty of playing a major role in the murder of a Christian during anti-Christian carnage in Orissa state’s Kandhamal district in August 2008.

The Fast Track Court II in Kandhamal convicted Manoj Pradhan of the Hindu nationalist Bharatiya Janata Party (BJP) in the murder of a 30-year-old Christian, Bikram Nayak, who succumbed to head injuries two days after an attack by a mob in the Raikia area of Budedi village on Aug. 25, 2008.

Judge Chitta Ranjan Das sentenced Pradhan to six years of rigorous imprisonment for “culpable homicide not amounting to murder” under Section 304 of the Indian Penal Code and imposed a fine of 15,500 rupees (US$335) for setting houses ablaze.

Pradhan, who contested and won the April 2009 state assembly election from jail representing Kandhamal’s G. Udayagiri constituency, was not initially accused in the police complaint in Nayak’s murder, but his role emerged during the investigation, according to The Hindu.

One of the primary suspects in violence that followed the assassination of Hindu nationalist leader Swami Laxmanananda Saraswati on Aug. 23, 2008, Pradhan was initially arrested in Berhampur city in neighboring Ganjam district in December 2008. The violence began a day after Saraswati’s killing when Hindu nationalist groups blamed Christians for his murder, although Maoists (extreme Marxists) claimed responsibility for it.

In spite of this week’s conviction, the Orissa state unit of the BJP said the case against Pradhan was weak.

“The case is not strong,” Orissa BJP President Jual Oram told Compass by telephone. “Pradhan was merely present at the scene of crime.”

Pradhan was named in at least 12 police complaints concerning murder and arson. But after he won the election, he was released on bail.

This is the 36-year-old Pradhan’s second conviction. On June 29, Kandhamal’s Fast Track Court I sentenced him to seven years in jail in a case concerning the murder of another Christian, Parikhita Nayak, also from Budedi village, who was killed on Aug. 27, 2008. Though not convicted of murder, Pradhan was found guilty of rioting and causing grievous hurt in the Parikhita Nayak case.

The June 29 judgment led to his arrest, but the Orissa High Court granted him bail eight days later.

The BJP will challenge the convictions in a higher court, Oram said.

Last month Kanaka Rekha Nayak, widow of Parikhita Nayak, complained that despite the conviction of Pradhan and an accomplice, they were immediately given bail and continued to roam the area, often intimidating her.

Rekha Nayak was among 43 survivors who on Aug. 22-24 testified in Delhi before the National People’s Tribunal (NPT), a private hearing of victims of the Kandhamal violence organized by the National Solidarity Forum, a confederation of 60 non-profit groups and people’s movements.

Nayak said local politicians, including Pradhan, hit her husband with an axe. Her husband’s body was later chopped into pieces, she recalled as she sobbed during testimony at the tribunal, headed by Justice A.P. Shah, former chief justice of Delhi High Court.

The fast track courts set up especially to hear cases related to the anti-Christian violence have acquitted Pradhan in seven cases for lack of evidence. Three more cases are pending against him.

The state BJP’s Oram said Christians had created “hype” about the cases against Pradhan to “trouble us.” He added, “The state government is not doing anything to arrest and try the killers of the Swami.”

 

Testimony

The NPT tribunal asserted that between August and December 2008, about 2,000 people were “forced to repudiate their Christian faith.”

The tribunal cited government figures asserting that during the violence from August to December 2008, more than 600 villages were ransacked, 5,600 houses were looted and burned, 54,000 people were left homeless, and 38 people were murdered in Kandhamal alone. It also noted that human rights groups estimated that over 100 people were killed, including women, disabled and aged persons and children, and “an un-estimated number suffered severe physical injuries and mental trauma.”

While there were reports of four women being gang-raped, many more victims of sexual assault were believed to have been intimidated into silence, the tribunal concluded.

As many as 295 church buildings and other places of worship, big and small, were destroyed, and 13 schools, colleges, and offices of five non-profit organizations damaged, it said, adding that about 30,000 people were uprooted and living in relief camps, with many of them still displaced.

“More than 10,000 children had their education severely disrupted due to displacement and fear,” it reported. “Today, after two years, the situation has not improved, although the administration time and again claims it is peaceful and has returned to normalcy.”

The Christian community was deliberately targeted by Hindu nationalist groups such as the Rashtriya Swayamsevak Sangh, the Vishwa Hindu Parishad (World Hindu Council), the Bajrang Dal and the active members of Bharatiya Janata Party,” the tribunal concluded.

The jury also observed that cries against religious conversions were used as for political mobilization and “to incite horrific forms of violence and discrimination against the Christians” of Dalit (formerly “untouchables” according the caste hierarchy in Hinduism) origin.

“The object is to dominate them and ensure that they never rise above their low caste status and remain subservient to the upper castes,” it added.

The jury accused police of complicity, which “was not an aberration of a few individual police men, but evidence of an institutional bias against the targeted Christian community.”

“The jury is constrained to observe that public officials have colluded in the destruction of evidence, and there is testimony directly implicating the District Collector [the administrative head of a district] in this misdemeanor.”

The jury expressed concern over the lack of mechanisms to protect victims “who have dared to lodge complaints and witnesses who have courageously given evidence in court,” as they “are unable to return to their homes.”

“There is no guarantee of safe passage to and from the courts. They are living in other cities and villages, many of them in hiding, as they apprehend danger to their lives.”

It also noted mental trauma in children.

“There has been no trauma counselling for the affected children and adolescents in Kandhamal. Even today they have nightmares of running in the jungle, with the killers in pursuit, are scared of any loud sound and are afraid of people walking in groups or talking loudly.”

Bollywood lyricist Javed Akhtar, who was part of the tribunal, said that incidents such as the Kandhamal carnage against religious minorities continued to happen with “alarming frequency” in India.

“As citizens of this democracy, we should hang our heads in shame,” he said.

Report from Compass Direct News

Christian Who Fled Iran Wins Asylum in Kenya

Judge rules Iranian convert from Islam requires protection from persecutors.

NAIROBI, Kenya, March 15 (CDN) — Mohammad Azbari, a Christian convert  from Islam who has fled to Kenya, knows what it’s like to be deported back to his native Iran.

When it happened in 2007, he said, Iranian authorities pressured the government of Norway to return him and his wife Gelanie Azbari to Iran after hearing rumors that he had forsaken Islam.  

“When we arrived in Iran, we were interrogated by security and severely beaten,” he told Compass in Nairobi, where he and his family fought to persuade the Kenyan government to decline Iran’s demand to deport him back. “My son got scared and began urinating on himself.”

A cousin managed to secure their release, but not before Iranian authorities had taken valuable – and incriminating – possessions.

“They took everything that I had – laptop, camera and some of my valuables which contained all my details, such as information concerning my baptism, and my entire profile, including that of my family,” Azbari said.

Azbari had been employed in the Iranian army before fleeing, he said, and authorities were monitoring his movements because they were concerned that, having left Islam, he might betray his country and reveal government secrets.

When he and his Christian wife, a native of the Philippines, first fled Iran in 2000, he was still a Shia Muslim. The previous year authorities had arrested his wife after finding a Christmas tree in their house in Tehran; Azbari was not home at the time and thus escaped arrest, but as authorities took his wife away they left their then 3-year-old son unattended.

“I was put in a small cell for two days,” Gelanie Azbari told Compass, through tears. “While in the cell two police guards raped me. It was the worst of all the nights I have had in my lifetime. Since that time I have been sick both physically and mentally.”

Authorities soon took her husband in for interrogation, suspecting he was a spy for foreign states.

Still a Muslim, Azbari allowed his wife to follow her Christian faith. He had grown accustomed to watching her pray as a Christian and watch the Jesus Film. As time went by, he developed an urge to embrace Christianity. They started reading the Bible together.

The idea of trusting in and following Christ filled him with fear, as it was against the law to convert from Islam – it would mean losing his life, he said.

“I started questioning our leaders, who see themselves as God,” he said. “The claim of Jesus as the prophet as well as the Word and spirit of God is indicated in the Quran. When I read in the Gospels of Jesus giving people rest, it made me want to decide to accept him as my Lord and Savior.”

Sensing danger, the family fled to the Netherlands in 2000, and it was there that Azbari embraced Christianity. In 2003 the family left the Netherlands for Norway.

Azbari was an avid student of his new-found Lord; while in Norway, he became seminary teacher of Christology.

Throughout, Azbari said, the Iranian government had been monitoring his movements. In 2007 Iranian officials persuaded the Norwegian government to send him, together with his wife and son Reza Azbari, back to Iran.

After their interrogation and mistreatment upon arrival in Iran, Azbari managed to call his sister, who connected him with the army general cousin who helped secure their release. His sister took them in, but his brother in-law was not happy with their Christian prayers; he began quarreling with his wife, Azbari’s sister.

“They began looking for trouble for us,” Azbari said. “Sensing danger, we then left the home and went to find a place to stay. Everywhere we tried to book in we were rejected, since we were people who had been deported.”

They began attending a church made up primarily of foreigners, where Azbari’s wife and son felt more at home than he did. His army general cousin found out and, angry that they had sought refuge in a church after he had secured their release, grew furious.

“He was very angry, as they had also discovered this information from the laptop they had confiscated and threatened that I should be arrested,” Azbari said. “I then decided to move to central Iran to look for employment, leaving my family behind.”

The couple felt they could not go to Gelanie Azbari’s homeland as the Philippines has such friendly relations with Iran, he said.

“To go back to Philippines or Iran is quite unsafe for us,” Azbari said.

In October 2009, his sister notified him that police were looking for him and his family.

“I then decided to flee the country through Turkey, then to Kenya where I was arrested and then deported to Turkey,” Azbari said. “In Turkey they could not allow me to enter the country, hence I was returned to Kenya.”

They were arrested in January for illegal entry into Kenya. On March 4, a judge at Chief Magistrate Court No. 3 of Kenya dropped the charges against him, declaring that Azbari required international protection from his persecutors. The court also directed that Azbari be given back all his documents and the 10,000 Kenyan Shillings ($US130) in bail he had deposited.

They had applied for asylum with the United Nations. Appearing before the court on behalf of Azbari on Jan. 15, a representative of the U.N. High Commissioner for Refugees had argued that he deserved asylum because his religious status had forced him to flee from his country of origin. On March 4 the court found that Azbari and his family require international protection under Section 82 of the laws of Kenya, and he was set free.

“We have witnessed the love of God and the sacrifices of what it means to love one in word and deed,” Azbari said moments after the decision. “We saw the love of Christ from the people who understood and stood with us.”

He thanked friends who introduced his family to Nairobi Pentecostal Church, which provided them spiritual strength. Three attorneys represented Azbari: Wasia Masitsa, a legal officer for the Urban Refugee Intervention Program; Christian lawyer John Swaka; and Laban Osoro of the United Nations. Rene Kiamba of the International Christian Chamber of Commerce had helped him post bail.

Report from Compass Direct News 

Anti-Christian Sentiment Marks Journey for Bhutan’s Exiles

Forced from Buddhist homeland, dangers arise in Hindu-majority Nepal.

KATHMANDU, Nepal, February 23 (CDN) — Thrust from their homes in Bhutan after Buddhist rulers embarked on an ethnic and religious purge, Christian refugees in Nepal face hostilities from Hindus and others.

In Sunsari district in southeastern Nepal, a country that is more than 80 percent Hindu, residents from the uneducated segments of society are especially apt to attack Christians, said Purna Kumal, district coordinator for Awana Clubs International, which runs 41 clubs in refugee camps to educate girls about the Bible.

“In Itahari, Christians face serious trouble during burials,” Kumal told Compass. “Last month, a burial party was attacked by locals who dug up the grave and desecrated it.”

Earlier this month, he added, a family in the area expelled one of its members from their home because he became a Christian.

Bhutan began expelling almost one-eighth of its citizens for being of Nepali origin or practicing faiths other than Buddhism in the 1980s. The purge lasted into the 1990s.

“Christians, like Hindus and others, were told to leave either their faith or the country,” said Gopi Chandra Silwal, who pastors a tiny church for Bhutanese refugees in a refugee camp in Sanischare, a small village in eastern Nepal’s Morang district. “Many chose to leave their homeland.”

Persecution in Bhutan led to the spread of Christianity in refugee camps in Nepal. Though exact figures are not available, refugee Simon Gazmer estimates there are about 7,000-8,000 Christians in the camps – out of a total refugee population of about 85,000 – with many others having left for other countries. There are 18 churches of various faiths in the camps, he said.

“Faith-healing was an important factor in the spread of Christianity in the camps,” said Gazmer, who belongs to Believers’ Church and is awaiting his turn to follow five members of his family to Queensland, Australia. “A second reason is the high density in the camps.”

Each refugee family lives in a single-room hut, with one outdoor toilet for every two families. The Nepalese government forbids them to work for fear it will create unemployment for local residents.

Life was even harder for them before 2006, when Nepal was a Hindu kingdom where conversions were a punishable offence.

“When I began preaching in 2000, I had to do it secretly,” said Pastor Silwal of Morang district. “We could meet only surreptitiously in small groups. I used my hut as a make-shift church while many other groups were forced to rent out rooms outside the camp.”

A fact-finding mission in 2004 by Brussels-based Human Rights Without Frontiers found that police pulled down a church structure built by Pentecostal Christians in the Beldangi camp by orders of Nepal’s home ministry. The rights group also reported that Hindu refugees ostracized the Christians, who had proceeded to rent a room outside the camp to meet three times a week for worship services and Bible study.

When the Jesus Loves Gospel Ministries (JLGM) organization sent officials from India to the Pathri camp in Morang in 2006, they found that local residents resentful of the refugees had taken note of a baptism service at a pond in a nearby jungle.

“In August, we were planning another baptism program,” JLGM director Robert Singh reported. “But the villagers put deadly poisonous chemicals in the water … Some of the young people went to take a bath ahead of our next baptism program. They found some fish floating on the water and, being very hungry – the refugees only get a very small ration, barely enough to survive on – they took some of the fish and ate them. Three of them died instantly.”

Singh also stated that poisoned sweets were left on the premises of the refugee school in the camp. They were discovered in time to avert another tragedy.

Life for Christian refugees improved after Nepal saw a pro-democracy movement in 2006 that caused the army-backed government of Hindu king Gyanendra Bir Bikram Shah to collapse. The king was forced to reinstate parliament, and lawmakers sought to curb his powers by declaring Nepal a secular state.

Though Christian refugees are now allowed to run churches openly in the camps, ill will toward them has yet to end. When Pastor Silwal asked camp authorities to allow him to open a church in 2006, Hindu neighbors protested, saying it would cause disturbances. Camp authorities allowed him to open a tiny church in a separate room on the condition that its activities would not disturb neighbors.

Earlier in his life in Bhutan, said the 40-year-old Pastor Silwal, he had been a stern Hindu who rebuked his two sisters mercilessly for becoming Christians. He forbade them to visit their church, which gathered in secret due to the ban on non-Buddhist religions in place at the time. They were also forbidden to bring the Bible inside their house in Geylegphug, a district in southern Bhutan close to the Indian border.

“I became a believer in 1988 after a near-death experience,” Pastor Silwal told Compass. “I contracted malaria and was on the verge of death since no one could diagnose it. All the priests and shamans consulted by my Hindu family failed to cure me. One day, when I thought I was going to die I had a vision.”

The pastor said he saw a white-robed figure holding a Bible in one hand and beckoning to him with the other. “Have faith in me,” the figure told him. “I will cure you.”

When he woke from his trance, Silwal asked his sisters to fetch him a copy of the Bible. They were alarmed at first, thinking he was going to beat them. But at his insistence, they nervously fetched the book from the thatched roof of the cow shed where they had kept it hidden. Pastor Silwal said he tried to read the Bible but was blinded by his fever and lost consciousness.

When he awoke, to his amazement and joy, the fever that had racked him for nearly five months was gone.

Pastor Silwal lost his home in 1990 to the ethnic and religious purge that forced him to flee along with thousands of others. It wasn’t until 1998, he said, that he and his family formally converted to Christianity after seven years of grueling hardship in the refugee camp, where he saw “people dying like flies due to illness, lack of food and the cold.”

“My little son too fell ill and I thought he would die,” Silwal said. “But he was cured; we decided to embrace Christianity formally.”

Homeless

In 2001, Bhutan4Christ reported the number of Bhutanese Christians to be around 19,000, with the bulk of them – more than 10,500 – living in Nepal.

When persecution by the Bhutanese government began, frightened families raced towards towns in India across the border. Alarmed by the influx of Bhutanese refugees, Indian security forces packed them into trucks and dumped them in southern Nepal.

Later, when the homesick refugees tried to return home, Indian security forces blocked the way. There were several rounds of scuffles, resulting in police killing at least three refugees.

Simon Gazmer was seven when his family landed at the bank of the Mai river in Jhapa district in southeastern Nepal. Now 24, he still remembers the desolation that reigned in the barren land, where mists and chilly winds rose from the river, affecting the morale and health of the refugees. They lived in bamboo shacks with thin plastic sheets serving as roofs; they had little food or medicine.

“My uncle Padam Bahadur had tuberculosis, and we thought he would die,” said Gazmer, who lives in Beldangi II, the largest of seven refugee camps. “His recovery made us realize the grace of God, and our family became Christians.”

The plight of the refugees improved after the U.N. High Commissioner for Refugees (UNHCR) stepped in, receiving permission from the government of Nepal to run the refugee camps. According to the UNHCR, there were 111,631 registered refugees in seven camps run in the two districts of Jhapa and Morang.

Though Nepal held 15 rounds of bilateral talks with Bhutan for the repatriation of the refugees, the Buddhist government dragged its feet, eventually breaking off talks. Meantime, international donors assisting the refugee camps began to grow weary, resulting in the slashing of aid and food. Finally, seven western governments – Canada, Norway, Denmark, New Zealand, Australia, the United States and the Netherlands – persuaded Nepal to allow the refugees to resettle in third countries.

The exodus of the refugees started in 2007. Today, according to the UNHCR, more than 26,000 have left for other countries, mostly the United States. A substantial number of the nearly 85,000 people left in the camps are ready to follow suit.

Although they now have a new life to look forward to, many of Bhutan’s Christian refugees are saddened by the knowledge that their homeland still remains barred to them. So some are looking at the next best thing: a return to Nepal, now that it is secular, where they will feel more at home than in the West.

“I don’t have grand dreams,” said Pastor Silwal. “In Australia I want to enroll in a Bible college and become a qualified preacher. Then I want to return to Nepal to spread the word of God.”  

Report from Compass Direct News 

Why Bhutan’s Royalists Fear Christianity

Social, political factors behind country’s reluctance to allow Christianity to grow

THIMPHU, Bhutan, February 1 (CDN) — Bars, pubs and discos have become legal in Bhutan – a cause of concern for the older generation – but construction of worship buildings other than Buddhist or Hindu temples is still prohibited.

The prohibition remains in force even though Christians abide by Bhutan’s codes of conduct, speaking the Dzongkha language as well as the Nepali language at church gatherings, and wearing the national dress.

The National Assembly of Bhutan banned the practice of non-Buddhist and non-Hindu religions through edicts in 1969 and in 1979. But Christians do meet for Sunday worship, with attendance of more than 100 Christians in an underground church not unusual.

Why are Christians seen as a greater threat to the culture of the nation than the “democracy disco culture,” as one government official described the emerging subculture among the Bhutanese youth? It is believed that Christianity will create religious tensions in the country.

“There are reasons why Christianity is not being tolerated in the country,” said a former high government official who requested anonymity. “Look at the communal tensions in India and Nepal. Christianity can divide the Bhutanese society as well.”

He mentioned two incidents that appeared in the Bhutanese press last year, one in which 13 Christians allegedly hanged a woman they had accused of being a witch, and a suicide by a Hindu man who reportedly left a note saying his Christian wife and children were pressuring him to convert.

Christians here said these were isolated incidents that they strongly condemned.

“A majority of believers in Bhutan are not educated and are from lower economic backgrounds,” said the pastor of an underground church. “When open preaching is not allowed, this is what happens.”

Sound Christian teaching remains lacking, he said. There is a tremendous need for good Christian teaching and general education among the Christians in Bhutan, said the pastor.

“But little can be done given the restrictions we face here.”

Christians are only allowed to pray if someone is sick among their acquaintances, he added.

The government also fears that Christianity could cause societal tensions because of the general misconception that Christians lure others to the faith with money; converts are viewed with suspicion, said a government official on condition of anonymity.

“There should be one religion in one nation,” said the official, adding that religious freedom should be allowed only after educating people.

Threat from Within

Bhutanese officials are no strangers to religious conflict.

“You must also understand that the kind of Buddhism practiced in Bhutan is a minority sect within the two Buddhist divisions,” said the former government official.

A majority of Buddhists in Bhutan practice Vajrayāna Buddhism, also known as Tantric Buddhism, and belong to the larger Mahayana sect, one of the two major divisions of the religion along with the Theravada sect.

Theravada Buddhism has a widespread following in Sri Lanka and Southeast Asian countries, including Burma, Thailand, Laos and Cambodia. Mahayana is practiced in a few East Asian countries, including Japan.

Unlike Theravada, which is more individualistic in its motivation, Mahayana Buddhism involves an aspiration to achieve enlightenment not only for one’s own sake, but for the sake of all “sentient” beings.

“There is a perceived threat to the Buddhist sect in Bhutan from the more powerful Theravada division,” said the source, without divulging more about the clash within Buddhism. “In such a scenario, how can you expect the government to willingly open doors to Christianity, which too is a threat?”

Of Bhutan’s more than 670,000 people, Christians are estimated to range in number between 3,000 and 6,000. Around 75 percent of the people practice Buddhism, and roughly 22 percent are Hindus, mostly of Nepali origin.

Monarchy and Buddhism

Religion is so closely linked to the monarchy in Bhutan that one cannot exist without the other.

The national flag of Bhutan, which consists of a white dragon over a yellow and orange background, also has religion in it. While the yellow half represents civil and political powers of the King, the orange signifies monastic traditions of Buddha’s teachings.

The religious link is protected in the new constitution, which was adopted in March 2008. Article 2 notes that the dual powers of religion and politics shall be unified in the person of the king, “who, as a Buddhist, shall be the upholder of the Chhoe-sid,” the traditional dual system of governance characterized by the sharing of power between the religious and political heads of the country.

Given that the king embodies religious and political authority, the common people worship him.

Additionally, Buddhism is woven into the national fabric. Bhutan is the only country in the world that employs a “Gross National Happiness” (GNH) equation to measure its people’s level of happiness, and the GNH assumes that all citizens are Buddhist. Respondents to the GNH survey are asked questions concerning “spiritual activities like meditation and prayers, and consideration of karmic effects in daily life.”

The introduction of democracy in Bhutan did not involve disturbing the religious and cultural status quo. While former King Jigme Singye Wangchuck, who served from 1972 to 2006, brought democracy to Bhutan without any demand for it, people believe his intentions were far from transforming the country into a full democracy.

It is believed that the political turmoil in neighboring Nepal partly influenced King Singye Wangchuck’s decision to make the country, at least on paper, a constitutional monarchy after over 100 years of absolute monarchy. A decade-long civil war led by the Communist Party of Nepal-Maoist – which took more than 12,000 lives – is believed to be behind the abolition of the royal parliamentary system and the adoption of a socialist republic in Nepal. In 2006 the then-king of Nepal, Gyanendra, agreed to relinquish sovereign power to the people.

All sources in Bhutan confirmed that the present king, Jigme Khesar Namgyel Wangchuck (selected in 2006 but not crowned until 2008), was still the supreme ruler. Perhaps this is why both the ruling Druk Phuensum Tshogpa (Bhutan Peace and Prosperity) Party and the opposition People’s Democratic Party are royalists.

Pictures of kings of Bhutan are found everywhere in the country – in homes, shops, hotels, underground churches and on street walls. Many large posters with the kings’ pictures carrying the inscription “Kings of our Hearts” can be seen along the streets. Even public buses have “Our Kings Forever” painted on them.

“But you cannot expect things to change overnight,” said the former government official. “It’s not wise to allow development without any bridle. Things are improving slowly.

Added an optimistic source, “Freedom in the real sense of the word and in all spheres is bound to come to Bhutan. It’s just a matter of time.”

Report from Compass Direct News