‘Don’t leave the esky in the sun’: how to get cold vaccines to hot, remote, Australia

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Tobias Speare, Flinders University and Suzanne Belton, Menzies School of Health ResearchThere’s a rush to vaccinate vulnerable remote Aboriginal communities in New South Wales after spread of the coronavirus out of metropolitan areas has led to a state-wide lockdown.

So focus is turning to how quickly we can get COVID-19 vaccines over vast distances, far from vaccine warehouses in the cities, into remote Australians’ arms.

But transporting vaccines to remote Australia isn’t new. Nor are the challenges that must be overcome to keep vaccines at the right temperature on the long and bumpy journey to remote clinics.

Here are some of the practical issues nurses, Aboriginal and Torres Strait Islander health practitioners, community health workers, pharmacists and others face when vaccines are transported vast distances by road, air or on water.

It’s a long way

The vast distances and isolated communities of remote Australia pose significant challenges to transporting vaccines. Then there are the environmental extremes, with freezing winter nights and scorching summer days, plus monsoonal rains and cyclones often interrupting transport services and making regions inaccessible for weeks.

Keeping vaccines at the right temperature over large distances, over days and weeks, can be challenging. But vaccines are temperature-sensitive products, and their effectiveness is dependent on correct storage. If a vaccine is too hot or too cold it may be damaged and not work as well.

So it’s critical to keep vaccines at the right temperature to ensure their safety and efficacy.

For non-COVID vaccines and the AstraZeneca COVID vaccine, the recommended cold chain — between 2℃ and 8℃ — must be maintained from the place of manufacture to administration in the community.

However, transport and storage requirements for the Pfizer COVID vaccine are different. Unopened vials of the vaccine need to be stored and transported at domestic freezer temperatures, between -25℃ and -15℃, for up to two weeks.

Unopened vials may also be stored at domestic refrigerator temperatures, between 2℃ to 8℃, for up to five days. Once a Pfizer vaccine has thawed it should not be re-frozen.

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Read more:
Cracking the cold chain challenge is key to making vaccines ubiquitous

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Keeping vaccines in the recommended temperature range over long distances often means styrofoam boxes and regular eskies are inadequate, particularly when the transit time is likely to be three to four days. Transporting vaccines to remote Australia requires special infrastructure, including dedicated vaccine fridges and insulated containers.

If there’s a cold-chain breach, when vaccines are exposed to temperatures outside the recommended range, the vaccines may become damaged and might need to be thrown away and replaced.

Such breaches are estimated to have cost the Australian health system at least A$25.9 million in replacement vaccines over a five-year period. This estimate is pre-COVID, so the figure is likely higher if we take into account any cold-chain breaches with COVID vaccines.

There is a significant risk of this happening in remote Australia.

All staff need to be aware

All staff involved in the vaccination process, from manufacture to transport to administration, must understand the need to maintain the cold chain and the risks associated with cold chain breaches.

This includes knowing the correct way to pack the vaccines in an insulated container (such as a vaccine cold box, esky or styrofoam box), using temperature monitors, and what to do when there’s a cold-chain breach.

However, there are few training materials dealing with vaccine cold chain in remote Australia. And with high staff turnover, it’s difficult to know everyone in the chain has the right training.

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Read more:
First Nations people urgently need to get vaccinated, but are not being consulted on the rollout strategy

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We made a video

A team at Flinders University collaborated with Irene Nangala — a Pintupi elder and director of Western Desert Nganampa Walytja Palyantjaku Tjutaku Aboriginal Corporation (Purple House), an Aboriginal community controlled organisation in Alice Springs — to make a short educational video called Vaccine Story.

The video depicts the journey a vaccine takes from a supply centre to a remote Australian community in a culturally appropriate manner.

This freely available video is especially useful for non-clinical staff, who may not otherwise receive professional training or updates.

Vaccine Story follows an esky full of vaccines from the city to remote Australia.

Transport is important

The video also looks at the importance of transport in maintaining the cold chain, especially in the “last mile” of vaccine logistics.

For remote Australia, variable and unreliable transport add extra logistical challenges. Freight to remote communities is often limited with infrequent or non-existent services.

So local clinics and supply centres need to be adaptable and resourceful to ensure vaccine supply. The right transport option for one day might not be the best for another. Staff need to ask:

• is there a bus travelling to the community today?
• can the visiting specialist team take the esky with them on the plane?
• can the patient-transport driver pick up the vaccine from the pharmacy?
• how are the roads today?

Each of these options presents new challenges. Non-clinical staff may have to be trained in how to handle vaccines and the importance of maintaining the cold chain.

For example, the esky needs to be safely secured in the car. If it bounces around, the ice bricks may come into direct contact with the vaccines, which can cause them to freeze (the vaccines are generally separated from the ice with packing materials).

Staff will have to consider the temperature in a car, bus, the hull of a plane or on a barge. Vaccines will have to be handed over to the right person, not left on the runway or on the clinic doorstep in the sun.

There must be good lines of communication so everyone knows where the vaccines are.

The electricity’s out

Vaccines need to be stored in dedicated vaccine fridges when they reach the clinic in remote Australia.

However, challenges in maintaining the cold chain don’t stop there. It’s common in remote communities for electricity outages that mean vaccine fridges go off. Clinic staff need to be trained in how to manage these situations.

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It’s a long road

Despite these significant logistical challenges, vaccines have been successfully shipped to remote Australia for years before COVID vaccines became urgently needed.

But with the latest COVID cases in remote NSW, we’re reminded just how different the vaccine cold chain is in the bush compared with the city.

So all eyes are on looking after this precious cargo, including maintaining the cold chain.

Tobias Speare, Lecturer, Pharmacy Academic, Rural and Remote Health NT, Flinders University and Suzanne Belton, Associate professor, Menzies School of Health Research

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

As the first ‘remote’ sitting starts in Canberra, virtual parliaments should be the new norm, not a COVID bandaid

Lukas Coch/AAP

Sarah Moulds, University of South Australia

Federal parliament is back today after a nine-week break. And it’s going to look a bit different.

Some MPs, unable to travel to Canberra for health reasons or COVID-19 border restrictions will participate via video.

It will be the first time MPs have been able to contribute remotely like this during a sitting week. This is a big leap for the parliament.

What will change in the chamber?

Federal parliament is adopting a hybrid model. Many MPs are still expected to attend the chamber in person. But others will be there via secure video link from their electorate office, with strict rules against slogans and novelty items in the background.

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Read more:
View from The Hill: ‘Virtual’ participants and border restrictions will make for a bespoke parliamentary sitting

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Those attending via video won’t be able to vote or be counted for quorums. But they will be able to ask questions in question time and speak as part of debates.

There will not be a free-for-all on the video option. As Attorney-General and Leader of the House, Christian Porter explains, it will only be available to MPs who can prove the pandemic makes it,

essentially impossible, unreasonably impracticable, or would give rise to an unreasonable risk for the Member to physically attend.

The remote access will be via the existing system used for parliamentary committee hearings that frequently take place around the country.

Virtual parliaments around the world

This may be new for Australia, but it is not radical. Before COVID-19, other parliaments have been experimenting with remote proceedings and online participation.

Spain’s parliament has allowed remote voting since 2011 if people are seriously unwell or on maternity leave.

Brazil’s parliament – which covers a large geographical area, with more than 500 members in its lower house alone – had already begun using virtual discussion tools to conduct debates among MPs and between MPs and citizens. This is supported by an app, called Infoleg, which provides information on parliamentary business for both citizens and MPs and enables secure online voting.

Both Spain and Brazil were among the first parliaments to swap to hybrid and virtual sittings during COVID-19, thanks to their technical know-how and procedural flexibility.

What about Westminster parliaments?

Westminster parliaments were also making tentative online moves pre-COVID.

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Read more:
A virtual Australian parliament is possible – and may be needed – during the coronavirus pandemic

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The United Kingdom had introduced a CommonsVotes app, which shows how MPs have voted, following a division. There is also a HousePapers app which contains parliamentary papers.

The UK, New Zealand and Australian parliaments have been among those using video conferencing for committee work.

Question time is not the same

Despite some success, reconfiguring Westminster traditions into virtual parliamentary settings during COVID-19 has been challenging.

This is particularly so when it comes to facilitating the spontaneous scrutiny that should occur in question time. Or the visual drama that comes from voting together or calling a physical division.

Video links were used when the UK Parliament sat in May.
Jessica Taylor, UK Parliament Handout/AAP

The UK parliament muddled through its post-Easter 2020 sitting, using online voting, Zoom and Microsoft Teams in the chamber and pre-prepared questions for ministers. But it has since backed away from virtual proceedings, citing the need for a “proper level of scrutiny”.

But there are ‘real positives’

The response to UK parliament’s decision has been mixed. British Labour MP Chi Onwurah has spoken of the need to be there in person.

Video engagement is not the same as being there face-to-face with a minister. You also lose the spontaneity, because you have to put in questions five days in advance, so you can’t ask a question about something a constituent emailed you about in the morning.

On the other hand, the Electoral Reform Society, has argued there are “real positives” to virtual methods. Such as,

Less booing and jeering during Prime Minister’s Questions, the ability to call Select Committee witnesses from afar through video-link […] MPs from far ends of the UK noted that they’d be able to spend more time in their constituencies if they could contribute remotely, or that they could spend more time on casework if voting times were cut down through online voting.

The House of Lords library also suggests there was more debate.

Almost 1,000 more contributions were made during the interim virtual/chamber phase than during a comparative period at the beginning of the year.

There were also more contributions from female MPs. Women made up a “slightly higher proportion” of those participating in the virtual chamber, up from 31% earlier in the year to 35%.

Scottish National Party MP Kirsty Blackman also noted the remote provisions made it easier for MPs with disabilities to participate.

Technology is key

The big lessons from these experiences are very similar to those facing other workplaces.

That is, the need to be flexible and invest in suitable technology. This includes secure and individually verifiable voting apps – such as Infoleg – political discussion software and reliable, high-quality video conferencing facilities.

Australia’s parliament can do better (it needs to)

Long before COVID-19, researchers have been calling for parliaments to make better use of technology, to be more efficient and enhance the quality of public engagement.

A 2009 parliamentary survey of MPs found most spent between 5% and 10% of their time travelling. It is a common refrain of MPs they would rather spend more time in their electorates than in Canberra.

Is coming to Canberra really necessary?
Lukas Cosh/ AAP

There is also growing acknowledgement travel and work requirements on our MPs – particularly in such a geographically dispersed country – are unhealthy and unreasonable. Travel time and time away from family has also been identified as a particular barrier to attracting more more female MPs.

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Read more:
Australia can do more to attract and keep women in parliament – here are some ideas

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So, this is our big chance to make a change

Yes, there are challenges when it comes to “going virtual”. But by forcing our parliaments to experiment with new ways of operating, COVID-19 presents a critical opportunity to reimagine how our democratic institutions can work better.

If we embrace this moment with energy and enthusiasm, we can create new spaces for new voices (as well as better spaces for those we already have).

Parliamentary committee have already been using video conferencing to conduct hearings.
Mick Tsikas/AAP

This might sound naïvely optimistic, but we have been here before.

About 40 years ago, someone stood in a dry Canberra paddock and imagined the light-filled, architectural wonder that is the current “new” Parliament House. And how MPs could be inspired by that environment to communicate their ideas with each other and their country.

Now, as we sit in front of our screens, we can begin to see a new parliamentary landscape. It might feel impersonal at first, but it has the potential to make parliament more user-friendly for MPs and citizens alike.

Sarah Moulds, Senior Lecturer of Law, University of South Australia

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

Fix housing and you’ll reduce risks of coronavirus and other disease in remote Indigenous communities

Nina Lansbury Hall, The University of Queensland; Andrew Redmond, The University of Queensland; Paul Memmott, The University of Queensland, and Samuel Barnes, The University of Queensland

Remote Indigenous communities have taken swift and effective action to quarantine residents against the risks of COVID-19. Under a plan developed by the Aboriginal and Torres Strait Islander Advisory Group, entry to communities is restricted to essential visitors only. This is important, because crowded and malfunctioning housing in remote Indigenous communities heightens the risk of COVID-19 transmission. High rates of chronic disease mean COVID-19 outbreaks in Indigenous communities may cause high death rates.

The “old story” of housing, crowding and health continues to be overlooked. A partnership between the University of Queensland and Anyinginyi Health Aboriginal Corporation, in the Northern Territory’s (NT) Tennant Creek and Barkly region, re-opens this story. A new report from our work together is titled in Warumungu language as Piliyi Papulu Purrukaj-ji – “Good Housing to Prevent Sickness”. It reveals the simplicity of the solution: new housing and budgets for repairs and maintenance can improve human health.

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Read more:
Coronavirus will devastate Aboriginal communities if we don’t act now

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Infection risks rise in crowded housing

Rates of crowded households are much higher in remote communities (34%) than in urban areas (8%). Our research in the Barkly region, 500km north of Alice Springs, found up to 22 residents in some three-bedroom houses. In one crowded house, a kidney dialysis patient and seven family members had slept in the yard for over a year in order to access clinical care.

Many Indigenous Australians lease social housing because of barriers to individual land ownership in remote Australia. Repairs and maintenance are more expensive in remote areas and our research found waiting periods are long. One resident told us:

Houses [are] inspected two times a year by Department of Housing, but no repairs or maintenance. They inspect and write down faults but don’t fix. They say people will return, but it doesn’t happen.

Better ‘health hardware’ can prevent infections

The growing populations in communities are not matched by increased housing. Crowding is the inevitable result.

Crowded households place extra pressure on “health hardware”, the infrastructure that enables washing of bodies and clothing and other hygiene practices.

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Homelessness and overcrowding expose us all to coronavirus. Here’s what we can do to stop the spread

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We interviewed residents who told us they lacked functioning bathrooms and washing machines and that toilets were blocked. One resident said:

Scabies has come up a lot this year because of lack of water. We’ve been running out of water in the tanks. There’s no electric pump … [so] we are bathing less …

[Also] sewerage is a problem at this house. It’s blocked … The toilet bubbles up and the water goes black and leaks out. We try to keep the kids away.

A lack of health hardware increases the transmission risk of preventable, hygiene-related infectious diseases like COVID-19. Anyinginyi clinicians report skin infections are more common than in urban areas, respiratory infections affect whole families in crowded houses, and they see daily cases of eye infections.

Data that we accessed from the clinic confirmed this situation. The highest infection diagnoses were skin infections (including boils, scabies and school sores), respiratory infections, and ear, nose and throat infections (especially middle ear infection).

These infections can have long-term consequences. Repeated skin sores and throat infections from Group A streptococcal bacteria can contribute to chronic life-threatening conditions such as kidney disease and rheumatic heart disease (RHD). Indigenous NT residents have among the highest rates of RHD in the world, and
Indigenous children in Central Australia have the highest rates of post-infection kidney disease (APSGN).

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Read more:
The answer to Indigenous vulnerability to coronavirus: a more equitable public health agenda

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Reviving a vision of healthy housing and people

Crowded and unrepaired housing persists, despite the National Indigenous Reform Agreement stating over ten years ago: “Children need to live in accommodation with adequate infrastructure conducive to good hygiene … and free of overcrowding.”

Indigenous housing programs, such as the National Partnership Agreement for Remote Indigenous Housing, have had varied success and sustainability in overcoming crowding and poor housing quality.

It is calculated about 5,500 new houses are required by 2028 to reduce the health impacts of crowding in remote communities. Earlier models still provide guidance for today’s efforts. For example, Whitlam-era efforts supported culturally appropriate housing design, while the ATSIC period of the 1990s introduced Indigenous-led housing management and culturally-specific adaptation of tenancy agreements.

Our report reasserts the call to action for both new housing and regular repairs and maintenance (with adequate budgets) of existing housing in remote communities. The lack of effective treatment or a vaccine for COVID-19 make hygiene and social distancing critical. Yet crowding and faulty home infrastructure make these measures difficult if not impossible.

Indigenous Australians living on remote country urgently need additional and functional housing. This may begin to provide the long-term gains described to us by an experienced Aboriginal health worker:

When … [decades ago] houses were built, I noticed immediately a drop in the scabies … You could see the mental change, could see the difference in families. Kids are healthier and happier. I’ve seen this repeated in other communities once housing was given – the change.

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Trisha Narurla Frank contributed to the writing of this article, and other staff from Anyinginyi Health Aboriginal Corporation provided their input and consent for the sharing of these findings.

Nina Lansbury Hall, Senior Lecturer, School of Public Health, The University of Queensland; Andrew Redmond, Senior Lecturer, School of Medicine, The University of Queensland; Paul Memmott, Professor, School of Architecture, and Director, Aboriginal Environments Research Centre (AERC), The University of Queensland, and Samuel Barnes, Research Assistant, School of Public Health, The University of Queensland

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

Banking Royal Commission: How Hayne failed remote Australia

The remote community of Urapunga in South East Arnhem Land, more at the mercy of the finance industry than most.
J. Louth, CC BY-SA

Jonathon Louth, University of South Australia

It’s been an enormous year for the financial services industry.

First there was a Productivity Commission report calling for major changes to superannuation, then a Senate inquiry into financial services targeted at Australians at risk of hardship, and now the final report of the Royal Commission into Misconduct in the Banking, Superannuation and Financial Services Industry.

And it’s only February.

Yet all three investigations either missed something big or failed to take it sufficiently seriously.

It’s the plight of Australians in remote Indigenous communities.

As if to inoculate himself against such criticism, Commissioner Kenneth Hayne made it clear in his preface that it would have been impossible to hear every case and that inevitably there would be disappointment.

As a consequence, the (relatively privileged) voices that were heard didn’t properly reflect the hardships, vulnerabilities and lives of those far away from the centres of finance, yet increasingly dependent on them as their lives become ever more financialised.

Automatic teller machines

Take the simplest example: ATM fees.

There is not always an understanding within remote Indigenous communities – whether because of language or financial literacy skills – that ATMs attract a A$2.50 fee every time they are used, including to check balances. This often isn’t the case in cities where ATMS are operated by banks.

But in remote locations with only one or two ATMs, they are usually third-party operations, run for profit. It is not uncommon for people waiting for funds to appear in their accounts to check multiple times, draining the account until they find something there.

The only government access point and only phone and only internet service in Urapunga, Northern Territory.
Jonathon Louth, CC BY

While the main report makes generic reference to ATM fees, it is only in the appendices where the question is touched upon.

The Bankers Association is well aware of it.

It conducted a limited two-year trial of free ATMs that concluded at the end of 2017, and was then extended.

It raises a telling question: if there was a recognisable problem and a recognisable solution, why extend the limited trial instead of making it universal?

It is a question about which the Royal Commission was silent.

Superanuation

And then there is super. The Productivity Commission’s earlier 722-page report on super (widely cited in the royal commission report) only twice makes explicit reference to issues faced by Aboriginal people.

This for a product where preservation age for a male is 60 years, yet the average life expectancy for an Indigenous male in the Northern Territory is 63.6.

While it raised the idea of a lower preservation age or releasing superannuation early for medical and associated expenses, the idea was relegated to the appendices.

Yet superannuation is a vital lifeline in remote communities. One Elder in the Northern Territory community of Wadeye made it clear to me that she uses access to super to get their children out of “town”, onto their country and away from social problems.

While the Productivity Commission does note the need to universalise access to hardship payments, it does not acknowledge that the capped amount of A$10,000 is taxed at up to 22%.

Portion control

To Commissioner Hayne’s credit, he urges consultation with Aboriginal and Torres Strait Islanders about making death benefit nominations reflect kinship ties.

It’s an excellent idea – one that would have carried more weight had he made it a formal recommendation.

His recommendations 4.1 and 4.2 are are as bold as they come, calling for a ban on the hawking of insurance policies and for funeral expense policies to be subject to the same rules as insurance policies.

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Final Report, Royal Commission into the Misconduct in the Banking, Superannuation and Financial Services Industry, Vol. 1.

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There’s nothing wrong with these recommendations, but they only deal with a small portion of the range of financial abuses that take place in remote communities or when community members visit larger towns and cities.

They include payday lenders offering multiple loans, telephone companies who sell phones they know have no coverage in remote communities, high-interest credit and motor vehicle insurance contracts, charity collectors who sign up community members for monthly donations (taking advantage of cultural notions of reciprocity), expensive furniture and appliance rentals, rent-to-buy schemes and, now, pay later schemes.

Indeed, while I was conducting an interview with an Elder in Wurrumiyanga in the Tiwi Islands, the Elder asked about the text message he received while we were speaking. It was from a payday lender offering immediate access to funds.

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Read more:
Banking Royal Commission: no commissions, no exemptions, no fees without permission. Hayne gets the government to do a U-turn

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The Senate inquiry is examining some of these exploitative and predatory practices, but the royal commission’s terms of reference appeared to exclude consideration of them.

In the Northern Territory, where 25% of the population identifies as Aboriginal or Torres Strait Islander, they are not so easily excluded.

My research in the NT suggests that financialisation reinforces the systemic disadvantage introduced by white settlement and transmits it across generations.

Any effort to improve financial well-being in remote communities has to take into account the ways in which an imposed economic system has torn at the heart of the one it replaced.

Many of us seem unwilling to accept that an economic world existed prior to European settlement, that (international) trade routes and agriculture were sustained for millennia.

Working through this isn’t simple. It requires spending time with and listening to remote Indigenous communities. Yet as one Elder out past Timber Creek put it:

Government don’t ask, they just tell us. They don’t like to talk to Aboriginal people about what needs to happen, what needs to be done.

This brings us to recommendation 1.8:

Final Report, Royal Commission into Misconduct in the Banking, Superannuation and Financial Services Industry, Vol. 1.

The need to “identify a suitable way for those customers to access and undertake their banking” is vague, but important.

It ought to mean that the financial sector works with communities to develop its cultural competencies. It ought to mean exploring community and cultural literacies and embracing community knowledge.

It ought to mean having financial counsellors – who are Indigenous – trained in and able spending time on communities.

It will need commitment and ongoing funding from both industry and government.

But it’s more of a thought bubble than a worked-through proposal. At best, it’s a start.

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Jonathon Louth, Research Fellow, The Australian Alliance for Social Enterprise, University of South Australia

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

Australia: South Australia – Earthquake

A reasonably strong earthquake (5.6) has just struck South Australia’s outback – basically in the desert. From what I understand there is a small town located 10 minutes from the suspected epicentre of the earthquake. There is potential for significant damage within that sort of radius of the earthquake, but thankfully it has struck a fairly remote region. It is of a similar magnitude to the earthquake that struck Newcastle in 1989.

For more visit:
http://earthquake-report.com/2012/03/23/strong-earthquake-in-australia/

Christian Woman Freed from Muslim Kidnappers in Pakistan

Captors tried to force mother of seven to convert to Islam.

LAHORE, Pakistan, March 11 (CDN) — A Christian mother of seven here who last August was kidnapped, raped, sold into marriage and threatened with death if she did not convert to Islam was freed this week.

After she refused to convert and accept the marriage, human traffickers had threatened to kill Shaheen Bibi, 40, and throw her body into the Sindh River if her father, Manna Masih, did not pay a ransom of 100,000 rupees (US$1,170) by Saturday (March 5), the released woman told Compass.   

Drugged into unconsciousness, Shaheen Bibi said that when she awoke in Sadiqabad, her captors told her she had been sold and given in marriage.

“I asked them who they were,” she said. “They said that they were Muslims, to which I told them that I was a married Christian woman with seven children, so it was impossible for me to marry someone, especially a Muslim.”

Giving her a prayer rug (musalla), her captors – Ahmed Baksh, Muhammad Amin and Jaam Ijaz – tried to force her to convert to Islam and told her to recite a Muslim prayer, she said.

“I took the musalla but prayed to Jesus Christ for help,” she said. “They realized that I should be returned to my family.”

A member of St. Joseph Catholic Church in Lahore, Shaheen Bibi said she was kidnapped in August 2010 after she met a woman named Parveen on a bus on her way to work. She said Parveen learned where she worked and later showed up there in a car with two men identified as Muhammad Zulfiqar and Shah. They offered her a job at double her salary and took her to nearby Thokar Niaz Baig.

There she was given tea with some drug in it, and she began to fall unconscious as the two men raped her, she said. Shaheen Bibi was unconscious when they put her in a vehicle, and they gave her sedation injections whenever she regained her senses, she said.

When she awoke in Sadiqabad, Baksh, Amin and Ijaz informed her that she had been sold into marriage with Baksh. They showed her legal documents in which she was given a Muslim name, Sughran Bibi daughter of Siddiq Ali. After Baksh had twice raped her, she said, his mother interjected that she was a “persistent Christian” and that therefore he should stay away from her.

Shaheen Bibi, separated from an abusive husband who had left her for another woman, said that after Baksh’s mother intervened, her captors stopped hurting her but kept her in chains.

 

Release

Her father, Masih, asked police to take action, but they did nothing as her captors had taken her to a remote area between the cities of Rahim Yar Khan and Sadiqabad, considered a “no-go” area ruled by dangerous criminals.

Masih then sought legal assistance from the Community Development Initiative (CDI), a human rights affiliate of the European Center for Law & Justice. With the kidnappers giving Saturday (March 5) as a deadline for payment of the ransom, CDI attorneys brought the issue to the notice of high police officials in Lahore and on March 4 obtained urgent legal orders from Model Town Superintendent of Police Haidar Ashraf to recover Shaheen, according to a CDI source.

The order ultimately went to Assistant Sub-Inspector (ASI) Asghar Jutt of the Nashtar police station. Police accompanied by a CDI field officer raided the home of a contact person for the captors in Lahore, Naheed Bibi, the CDI source said, and officers arrested her in Awami Colony, Lahore.

With Naheed Bibi along, CDI Field Officer Haroon Tazeem and Masih accompanied five policemen, including ASI Jutt, on March 5 to Khan Baila, near Rahim Yar Khan – a journey of 370 miles, arriving that evening. Area police were not willing to cooperate and accompany them, telling them that Khan Baila was a “no-go area” they did not enter even during daytime, much less at night.

Jutt told area police that he had orders from high officials to recover Shaheen Bib, and that he and Tazeem would lead the raid, the CDI source said. With Nashtar police also daring them to help, five local policemen decided to go with them for the operation, he said.

At midnight on Sunday (March 6), after some encounters and raids in a jungle area where houses are miles apart, the rescue team managed to get hold of Shaheen Bibi, the CDI source said. The captors handed over Shaheen Bibi on the condition that they would not be the targets of further legal action, the CDI source said.

Sensing that their foray into the danger zone had gone on long enough, Tazeem and Jutt decided to leave but told them that those who had sold Shaheen Bib in Lahore would be brought to justice.

Fatigued and fragile when she arrived in Lahore on Monday (March 7), Shaheen Bibi told CDN through her attorneys that she would pursue legal action against those who sold her fraudulently into slavery and humiliation.

She said that she had been chained to a tree outside a house, where she prayed continually that God would help her out of the seemingly impossible situation. After the kidnappers gave her father the March 5 deadline last week, Shaheen Bibi said, at one point she lifted her eyes in prayer, saw a cross in the sky and was comforted that God’s mighty hand would release her even though her father had no money to pay ransom.

On four previous occasions, she said, her captors had decided to kill her and had changed their mind.

Shaheen Bibi said there were about 10 other women in captivity with her, some whose hands or legs were broken because they had refused to be forcibly given in marriage. Among the women was one from Bangladesh who had abandoned hope of ever returning home as she had reached her 60s in captivity.

Masih told CDN that he had prayed that God would send help, as he had no money to pay the ransom. The day before the deadline for paying the ransom, he said, he had 100 rupees (less than US$2) in his pocket.

Report from Compass Direct News

Spate of Attacks on Christians Erupts in Orissa, India

Christian leaders fear large-scale violence like that of Kandhamal in 2008.

NEW DELHI, March 4 (CDN) — Hindu extremists have attacked Koya tribal Christians in villages in a remote area of Orissa state at least 15 times since Dec. 8, 2010, Christian leaders said.

In the latest incident in Murliguda, about 80 kilometers (50 miles) from Malkangiri town, about 60 assailants from the Hindu extremist Rashtriya Swayamsevak Sangh on Feb. 23 damaged the eardrums of Bhadan Hontal and beat another Christian, Markari Soma, until he fell unconscious, according to a report by the Malkangiri District Christian Manch (MDCM, with Manch meaning “Forum”).  

Christian women, some pregnant, as well as children were among those injured in the attacks on churches, reported Pastor Vijay Purusu of Bethel Church and president of the MDCM. The spate of attacks began on Dec. 8 in Katanpali village, when about 35 Hindu extremists stormed the house of Pastor Mark Markani and beat him.

“Police action was delayed, so it resulted in more attacks against the Christians,” Pastor Purusu told Compass.

On Dec. 25, some 200 extremists barged into a Christmas Day celebration at a church in Koyi Konda village, beat the worshippers and destroyed furniture. Some church members received serious injuries on their hands, head and chest. About 10 houses belonging to Christians and their crops were destroyed, according to the MDCM.

The Christians filed a police complaint, but no action was taken, the forum reported.

“Persecution against the Christians has become a daily occurrence in the area,” Pastor Purusu said.  

Christians have suffered midnight raids on prayer meetings in which they have been beaten, he said, resulting in some Christians fleeing their homes and going into hiding. At least four families have left their village and not returned due to extremist warnings, reported the MDCM.

“There is great fear among the people because of the threats they received from the extremists,” Pastor Purusu said.

At the same time, Hindu extremists have forced about 25 people to convert into Hinduism in the Mottu area, the forum reported.

Church leaders said increased attacks on Christians are a symptom of fear and envy among Hindu extremists, who perceive that Christianity is spreading in many areas and who mistake Christian social and educational ministries as illegally “luring” people to convert.

The MDCM last month met with the district collector and superintendent of police, and Christian leaders had submitted a memorandum to the state chief minister on Jan. 27.

“Delayed action of the police, and less police force on duty aggravated the matter,” the Rev. Rendang Remo Paul stated in the MDCM report. He led a team consisting of representatives of the National Council of Churches in India, Church of South India and the Indian Missionaries Society that met with district collector on Feb. 3.

“We told the district collector that the situation must not become another Kandhamal [where large-scale violence broke out in Orissa in 2008], and the district administrator is responsible to curb the situation,” Pastor Paul stated. “To our plea he said, ‘Let’s see, because it has just started.’”

The local Christian community has met with various district authorities to address the situation, including the chief minister, said Tehmina Arora, advocacy director of the Evangelical Fellowship of India.

“However, the situation in Malkangiri is very tense, and the police do not have control over large portions of the district due to Naxalites [Communist militants],” she said. “This is the biggest hurdle in controlling the situation.”

Yesterday (March 3) area Christian leaders again met with the area district collector, who assured them that immediate action would be taken. Meantime, village Christians received rice and some essential items from the administration.

Area Christians fear that Malkangiri may see the same kind of eruption of violence that killed at least 100 people in Kandhamal district, as the same officials – R. Vineel Khrishna, district collector; Anurudh Kumar Singh, superintendent of police; a second officer of Mottu police station identified only as Jaal; and a project director, Gobinda Dansena – have been transferred from Kandhamal to Malkangiri district, Pastor Paul reported.

Report from Compass Direct News

New Threats, Old Enmity Pummel Nepal’s Christians

Armed group that forced over 1,500 government officials to quit now threatens pastors.

KATHMANDU, Nepal, September 16 (CDN) — A year after police busted an underground militant Hindu organization that had bombed a church and two mosques, Nepal’s Christians are facing new threats.

An underground group that speaks with bombs and has coerced hundreds of government officials into quitting their jobs is threatening Christian clergy with violence if they do not give in to extortion demands, Christian leader said.

The Nepal Christian Society (NCS), an umbrella group of denominations, churches and organizations, met in the Kathmandu Valley yesterday (Sept. 15) to discuss dangers amid reports of pastors receiving phone calls and letters from the Unified National Liberation Front (Samyukta Jatiya Mukti Morcha), an armed group demanding money and making threats. The group has threatened Christian leaders in eastern and western Nepal, as well as in the Kathmandu Valley.

“The pastors who received the extortion calls do not want to go public for fear of retaliation,” said Lok Mani Dhakal, general secretary of the NCS. “We decided to wait and watch a little longer before approaching police.”

The Front is among nearly three dozen armed groups that mushroomed after the fall of the military-backed government of the former king of Nepal, Gyanendra Bir Bikram Shah, in 2006. It became a household name in July after 34 senior government officials – designated secretaries of village development committees – resigned en masse, pleading lack of security following threats by the Front.

Ironically, the resignations occurred in Rolpa, a district in western Nepal regarded as the cradle of the communist uprising in 1996 that led to Nepal becoming a secular federal republic after 10 years of civil war.

Nearly 1,500 government officials from 27 districts have resigned after receiving threats from the Front. Despite its apparent clout, it remains a shadowy body with little public knowledge about its leaders and objectives. Though initially active in southern Nepal, the group struck in the capital city of Kathmandu on Saturday (Sept. 11), bombing a carpet factory.

The emergence of the new underground threat comes a year after police arrested Ram Prasad Mainali, whose Nepal Defense Army had planted a bomb in a church in Kathmandu, killing three women during a Roman Catholic mass.

Christians’ relief at Mainali’s arrest was short-lived. Besides facing threats from a new group, the community has endured longstanding animosity from the years when Nepal was a Hindu state; the anti-Christian sentiment refuses to die four years after Parliament declared the nation secular.

When conversions were a punishable offense in Nepal 13 years ago, Ishwor Pudasaini had to leave his home in Giling village, Nuwakot district, because he became a Christian. Pudasaini, now a pastor in a Protestant church, said he still cannot return to his village because of persecution that has increased with time.

“We are mentally tortured,” the 32-year-old pastor told Compass. “My mother is old and refuses to leave the village, so I have to visit her from time to time to see if she is all right. Also, we have some arable land, and during monsoon season it is imperative that I farm it. But I go in dread.”

Pudasaini, who pastors Assembly of God Church, said that when he runs into his neighbors, they revile him and make threatening gestures. His family is not allowed to enter any public place, and he is afraid to spend nights in his old home for fear of being attacked. A new attack occurred in a recent monsoon, when villagers disconnected the family’s water pipes.

“Things reached such a head this time that I was forced to go to the media and make my plight public,” he says.

Pudasaini, his wife Laxmi and their two children have been living in the district headquarters, Bidur town. His brother Ram Prasad, 29, was thrown out of a local village’s reforms committee for becoming a Christian. Another relative in the same village, Bharat Pudasaini, lost his job and was forced to migrate to a different district.

“Bharat Pudasaini was a worker at Mulpani Primary School,” says Pudasaini. “The school sacked him for embracing Christianity, and the villagers forced his family to leave the village. Even four years after Nepal became officially secular, he is not allowed to return to his village and sell his house and land, which he wants to, desperately. He has four children to look after, and the displacement is virtually driving the family to starvation.”

Since Bidur, where the administrative machinery is concentrated, is safe from attacks, Pudasani said it is becoming a center for displaced Christians.

“There are dozens of persecuted Christians seeking shelter here,” he said.

One such displaced person was Kamla Kunwar, a woman in her 30s whose faith prompted her husband to severely beat her and throw her out of their home in Dhading district in central Nepal. She would eventually move in with relatives in Nuwakot.

Pudasaini said he chose not to complain of his mistreatment, either to the district administration or to police, because he does not want to encourage enmity in the village.

“My religion teaches me to turn the other cheek and love my enemies,” he said. “I would like to make the village come to Christ. For that I have to be patient.”

Dozens of villages scattered throughout Nepal remain inimical to Christians. In May, five Christians, including two women, were brutally attacked in Chanauta, a remote village in Kapilavastu district where the majority are ethnic Tharus.

Once an affluent people, the Tharus were displaced by migrating hordes from the hills of Nepal, as well as from India across the border, and forced into slavery. Today, they are considered to be “untouchables” despite an official ban on that customary practice of abuse and discrimination. In the villages, Tharus are not allowed to enter temples or draw water from the sources used by other villagers.

Tharus, like other disadvantaged communities, have been turning to Christianity. Recently five Tharu Christians, including a pastor and two evangelists, were asked to help construct a Hindu temple. Though they did, the five refused to eat the meat of a goat that villagers sacrificed before idols at the new temple.

Because of their refusal, the temple crowd beat them. Two women – Prema Chaudhary, 34, and Mahima Chaudhary, 22 – were as badly thrashed as Pastor Simon Chaudhari, 30, and two evangelists, Samuel Chaudhari, 19, and Prem Chaudhari, 22.

In June, a mob attacked Sher Bahadur Pun, a 68-year-old Nepali who had served with the Indian Army, and his son, Akka Bahadur, at their church service in Myagdi district in western Nepal. Pun suffered two fractured ribs.

The attack occurred after the Hindu-majority village decided to build a temple. All villagers were ordered to donate 7,000 rupees (US$93), a princely sum in Nepal’s villages, and the Christians were not spared. While the Puns paid up, they refused to worship in the temple. Retaliation was swift.

The vulnerability of Christians has escalated following an administrative vacuum that has seen violence and crime soar. Prime Minister Madhav Kumar Nepal, who had been instrumental in the church bombers’ arrest, resigned in June due to pressure by the opposition Maoist party. Since then, though there have been seven rounds of elections in Parliament to choose a new premier, none of the two contenders has been able to win the minimum votes required thanks to bitter infighting between the major parties.

An eighth round of elections is scheduled for Sept. 26, and if that too fails, Nepal will have lost four of the 12 months given to the 601-member Parliament to write a new constitution.

“It is shameful,” said Believers Church Bishop Narayan Sharma. “It shows that Nepal is on the way to becoming a failed state. There is acute pessimism that the warring parties will not be able to draft a new constitution [that would consolidate secularism] by May 2011.”

Sharma said there is also concern about a reshuffle in the largest ruling party, the Nepali Congress (NC), set to elect new officers at its general convention starting Friday (Sept. 17). Some former NC ministers and members of Parliament have been lobbying for the restoration of a Hindu state in Nepal; their election would be a setback for secularism.

“We have been holding prayers for the country,” Sharma said. “It is a grim scene today. There is an economic crisis, and Nepal’s youths are fleeing abroad. Women job-seekers abroad are increasingly being molested and tortured. Even the Maoists, who fought for secularism, are now considering creating a cultural king. We are praying that the political deadlock will be resolved, and that peace and stability return to Nepal.”

Report from Compass Direct News

Motive for Aid Worker Killings in Afghanistan Still Uncertain

Taliban takes responsibility, but medical organization unsure of killers’ identity.

ISTANBUL, August 12 (CDN) — The killing of a team of eye medics, including eight Christian aid workers, in a remote area of Afghanistan last week was likely the work of opportunistic gunmen whose motives are not yet clear, the head of the medical organization said today.

On Friday (Aug. 6), 10 medical workers were found shot dead next to their bullet-ridden Land Rovers. The team of two Afghan helpers and eight Christian foreigners worked for the International Assistance Mission (IAM). They were on their way back to Kabul after having provided medical care to Afghans in one of the country’s remotest areas.

Afghan authorities have not been conclusive about who is responsible for the deaths nor the motivation behind the killings. In initial statements last week the commissioner of Badakhshan, where the killings took place, said it was an act of robbers. In the following days, the Taliban took responsibility for the deaths.

The Associated Press reported that a Taliban spokesman said they had killed them because they were spies and “preaching Christianity.” Another Taliban statement claimed that they were carrying Dari-language Bibles, according to the news agency. Initially the attack was reported as a robbery, which IAM Executive Director Dirk Frans said was not true.

“There are all these conflicting reports, and basically our conclusion is that none of them are true,” Frans told Compass. “This was an opportunistic attack where fighters had been displaced from a neighboring district, and they just happened to know about the team. I think this was an opportunistic chance for them to get some attention.”

A new wave of tribal insurgents seeking territory, mineral wealth and smuggling routes has arisen that, taken together, far outnumber Taliban rebels, according to recent U.S. intelligence reports.

Frans added that he is expecting more clarity as authorities continue their investigations.

He has denied the allegation that the members of their medical team were proselytizing.

“IAM is a Christian organization – we have never hidden this,” Frans told journalists in Kabul on Monday (Aug. 9). “Indeed, we are registered as such with the Afghan government. Our faith motivates and inspires us – but we do not proselytize. We abide by the laws of Afghanistan.”

IAM has been registered as a non-profit Christian organization in Afghanistan since 1966.

Dr. Abdullah Abdullah, a former political candidate, dismissed the Taliban’s claims that team members were proselytizing or spying, according to the BBC.

“These were dedicated people,” Abdullah said according to the BBC report. “Tom Little used to work in Afghanistan with his heart – he dedicated half of his life to service the people of Afghanistan.”

Abdullah had trained as an eye surgeon under Tom Little, 62, an optometrist who led the team that was killed last week. Little and his family had lived in Afghanistan for more than 30 years with IAM providing eye care.

IAM has provided eye care and medical help in Afghanistan since 1966. In the last 44 years, Frans estimates they have provided eye care to more than 5 million Afghans.

Frans said he doesn’t think that Christian aid workers are particularly targeted, since every day there are many Afghan casualties, and the insurgents themselves realize they need the relief efforts.

“We feel that large parts of the population are very much in favor of what we do,” he said. “The people I met were shocked [by the murders]; they knew the members of the eye care team, and they were shocked that selfless individuals who are going out of their way to actually help the Afghan people … they are devastated.”

The team had set up a temporary medical and eye-treatment camp in the area of Nuristan for two and a half weeks, despite heavy rains and flooding affecting the area that borders with Pakistan.

Nuristan communities had invited the IAM medical team. Afghans of the area travelled from the surrounding areas to receive treatment in the pouring rain, said Little’s wife in a CNN interview earlier this week, as she recalled a conversation with her husband days before he was shot.

Little called his wife twice a day and told her that even though it was pouring “sheets of rain,” hundreds of drenched people were gathering from the surrounding areas desperate to get medical treatment.

 

The Long Path Home

The team left Nuristan following a difficult path north into Badakhshan that was considered safer than others for reaching Kabul. Frans said the trek took two days in harsh weather, and the team had to cross a mountain range that was 5,000 meters high.

“South of Nuristan there is a road that leads into the valley where we had been asked to come and treat the eye patients, and a very easy route would have been through the city of Jalalabad and then up north to Parun, where we had planned the eye camp,” Frans told Compass. “However, that area of Nuristan is very unsafe.”

When the team ended their trek and boarded their vehicles, the armed group attacked them and killed all but one Afghan member of the team. Authorities and IAM believe the team members were killed between Aug. 4 and 5. Frans said he last spoke with Little on Aug. 4.

IAM plans eye camps in remote areas every two years due to the difficulty of preparing for the work and putting a team together that is qualified and can endure the harsh travel conditions, he said.

“We have actually lost our capacity to do camps like this in remote areas because we lost two of our veteran people as well as others we were training to take over these kinds of trips,” Frans said.

The team of experts who lost their lives was composed of two Afghan Muslims, Mahram Ali and another identified only as Jawed; British citizen Karen Woo, German Daniela Beyer, and U.S. citizens Little, Cheryl Beckett, Brian Carderelli, Tom Grams, Glenn Lapp and Dan Terry.

“I know that the foreign workers of IAM were all committed Christians, and they felt this was the place where they needed to live out their life in practice by working with and for people who have very little access to anything we would call normal facilities,” said Frans. “The others were motivated by humanitarian motives. All of them in fact were one way or another committed to the Afghan people.”

The two Afghans were buried earlier this week. Little and Terry, who both had lived in the war-torn country for decades, will be buried in Afghanistan.

Despite the brutal murders, Frans said that as long as the Afghans and their government continue to welcome them, IAM will stay.

“We are here for the people, and as long as they want us to be here and the government in power gives us the opportunity to work here, we are their guests and we’ll stay, God willing,” he said.

 

Memorial

On Sunday (Aug. 8), at his home church in Loudonville, New York, Dr. Tom Hale, a medical relief worker himself, praised the courage and sacrifice of the eight Christians who dedicated their lives to helping Afghans.

“Though this loss has been enormous, I want to state my conviction that this loss is not senseless; it is not a waste,” said Hale. “Remember this: those eight martyrs in Afghanistan did not lose their lives, they gave up their lives.”

Days before the team was found dead, Little’s wife wrote about their family’s motivation to stay in Afghanistan through “miserable” times. Libby Little described how in the 1970s during a citizens’ uprising they chose not to take shelter with other foreigners but to remain in their neighborhood.

“As the fighting worsened and streets were abandoned, our neighbors fed us fresh bread and sweet milk,” she wrote. “Some took turns guarding our gate, motioning angry mobs to ‘pass by’ our home. When the fighting ended, they referred to us as ‘the people who stayed.’

“May the fruitful door of opportunity to embrace suffering in service, or at least embrace those who are suffering, remain open for the sake of God’s kingdom,” she concluded.

 

Concern for Afghan Christians

Afghanistan’s population is estimated at 28 million. Among them are very few Christians. Afghan converts are not accepted by the predominantly Muslim society. In recent months experts have expressed concern over political threats against local Christians.

At the end of May, private Afghan TV station Noorin showed images of Afghan Christians being baptized and praying. Within days the subject of Afghans leaving Islam for Christianity became national news and ignited a heated debate in the Parliament and Senate. The government conducted formal investigations into activities of Christian aid agencies. In June IAM successfully passed an inspection by the Afghan Ministry of Economy.

In early June the deputy secretary of the Afghan Parliament, Abdul Sattar Khawasi, called for the execution of converts, according to Agence France-Presse (AFP).

“Those Afghans that appeared on this video film should be executed in public,” he said, according to the AFP. “The house should order the attorney general and the NDS (intelligence agency) to arrest these Afghans and execute them.”

Small protests against Christians ensued in Kabul and other towns, and two foreign aid groups were accused of proselytizing and their activities were suspended, news sources reported.

A source working with the Afghan church who requested anonymity said she was concerned that the murders of IAM workers last week might negatively affect Afghan Christians and Christian aid workers.

“The deaths have the potential to shake the local and foreign Christians and deeply intimidate them even further,” said the source. “Let’s pray that it will be an impact that strengthens the church there but that might take awhile.”

Report from Compass Direct News

Pro-Democracy Advocate Released from Prison

Her new Christian faith deepens; authorities allow evangelist Luis Palau to address pastors.

HO CHI MINH CITY, March 30 (CDN) — A Protestant prisoner of conscience who had called for democratic freedoms in Vietnam was released earlier this month after serving a three-year sentence for “propagandizing to destroy the Socialist Republic of Vietnam.”

Attorney Le Thi Cong Nhan’s sentence had been reduced by one year after an international outcry over her sentencing. She was released on March 6. Remaining in prison for another year is her colleague, Christian lawyer Nguyen Van Dai.

The 31-year-old Cong Nhan had also supported a labor union that sought to be independent. Now serving an additional three-year house arrest sentence, Cong Nhan said in a surprisingly frank interview with Voice of America’s Vietnamese language broadcast on March 9 that she has no intention of giving up her struggle for a just and free Vietnam and accepts that there may be a further price to pay.

Cong Nhan, arrested in March 2007, received a Vietnamese Bible from a visiting delegation of the U.S. Commission on International Religious Freedom – with official permission from Vietnam’s minister of Public Security – early in her incarceration, but she had to struggle constantly to retain it. Twice she went on a hunger strike when authorities took the Bible away from her.

She had become a Christian shortly before her arrest, and she told Voice of America that while in prison she was able to read the entire Bible.

“In prison the Lord became my closest friend, my teacher, and the one who carried my burdens with me,” she said. “When I was released from prison, I received many words of praise and of love and respect – I became a bit worried about this, as I do not consider myself worthy of such. I believe I must live an even better and more worthy life.”

Her prison experience has confirmed her calling and faith, she said.

“As a direct result of my prison experience, I am more convinced than ever that the path that I have chosen is the right one,” Cong Nhan said. “Before prison I was just like a thin arrow, but now I have become a strong fort.”

Luis Palau Allowed to Speak

While Christians in several parts of Vietnam are still subject to abuse from local officials, the country’s national authorities have continued to allow high-profile Christian events. On March 17, renowned U.S. evangelist Luis Palau was allowed to address more than 400 pastors in a day-long event at the New World Hotel in Ho Chi Minh City.

Palau, who had arrived in Hanoi with his entourage on March 13, had addressed nearly 200 Hanoi area pastors at an evening event at the Hanoi Hilton on March 14. The two events were streamed live on http://www.hoithanh.com, a popular website that reports on Protestant news in Vietnam. Hundreds of Vietnamese in Vietnam and abroad were estimated to have watched the presentations.

The events were deemed significant, if not historic, by Vietnam’s Christian leaders. Very rarely is a prominent foreign Protestant leader allowed to address Vietnamese leaders, especially one from the United States.

The events were significant also in that they brought together leaders from virtually all segments of Vietnam’s fractured and sometimes conflicted Protestant groups, Christian leaders said. The gatherings included leaders of open churches and house churches, registered and unregistered churches, and urban and even ethnic minority groups from Vietnam’s remote mountainous regions.

Two representatives of a Mennonite church headed by activist pastor Nguyen Hong Quang, however, were turned away by police. 

Palau and Mike McIntosh, pastor of San Diego mega-church Horizon Christian Fellowship, strongly challenged the Vietnamese church leaders to strive for unity. The assembled pastors were challenged to put aside past conflicts and suspicions for the sake of the Kingdom of God in Vietnam, with Palau saying that unity was a requirement for God’s blessing on their churches and nation.

Some Vietnamese leaders responded by expressing remorse for their divisions and committed to start working toward reconciliation.

Organizers and participants said they hope such short events will lead to larger gains. Though the Luis Palau Association had originally planned for a two-day event for 2,000 pastors, most agreed this was an unprecedented first step toward a bigger goal. With an invitation from all segments of the Protestant community in Vietnam in hand, the Luis Palau Association is prepared to help organize evangelistic festivals in Vietnam in 2011, the centenary of Protestantism in Vietnam.

“There is still a long way to go, but we are seeing miracles piling up,” said one senior Vietnamese leader. “It could happen!”

One prominent overseas Vietnamese leader wondered if Palau’s visit to Vietnam could be compared to Billy Graham’s visit to Moscow during the Soviet Communist era.

Also sharing testimonies during the March 17 event were Rick Colsen, a top Intel executive, and John Dalton, Secretary of the Navy under President Clinton.

Report from Compass Direct News