July 30, 2019 § Leave a comment
Inspired by Laura Numeroff—
If you send an MK some cookies, she’s going to want to eat a couple.
But first she’ll ask her mom if she can walk down the street to get some apple soda to go with them.
On her way, she’ll see a stationery store.
That will make her think about buying a card to send to you.
In the store she’ll find one that says, “Thanks You! Very! Very!”
Then she’ll decide to make a card herself.
For that she’ll need some glitter, so she’ll ask the clerk (in his language) if he has some “really small colorful things,” while making “sparkly” motions with her hands.
He’ll probably reach under the counter and pull out a bag of marbles.
Finish Reading at A Life Overseas. . . .
June 28, 2019 § Leave a comment
It’s a question I’m reluctant to ask, because I’m a strong proponent of more effort and resources devoted to caring for cross-cultural workers. But here it is: Can there be too much member care?
To help with the answer, I’ll dip once more into the deep well of data from ReMAP and ReMAP II, studies conducted by the World Evangelical Fellowship/World Evangelical Alliance. And more specifically, I’ll consult the analysis of those results by Detlef Blöcher and Jonathan Lewis, who first asked the question more than twenty years ago. The pair examine the effects of member care on attrition in Too Valuable to Lose: Exploring the Causes and Cures of Missionary Attrition, and Blöcher addresses the issue in Worth Keeping: Global Perspectives on Best Practice in Missionary Retention.
Cutting to the chase, here is what they found: An increase in time and money devoted to missionary care, as a proportion of a sending organization’s total resources, tracks with a decrease in “preventable” attrition. That’s true, though, only until a tipping point is reached. Above that percentage, more care actually correlates with more workers leaving the field. While the first finding seems obvious to me, I have to say that the second one doesn’t align with my general assumptions and seems to fly in the face of my advocacy for more and more member care. But I can’t ignore information just because it doesn’t easily fit my personal views.
Read more at A Life Overseas. . . .
June 14, 2019 § Leave a comment
For most people, an uneventful international flight is a good international flight. That wasn’t the case for Ontario native Ippolit Bodounov when he traveled from Russia to Canada last October. His problems started when a Canada Border Services Agency beagle sniffed out a strange scent in his luggage. Actually, his problems started pre flight, when he decided to load a grocery bag with 4,788 wild leeches and put it in his carry on.
Bodounov’s story made the rounds last year when he was caught, and then again in May when he was fined C$15,000 for the illegal importation. Importing leeches, in and of itself, isn’t wrong—they’re often used for medicinal purposes (their saliva contains blood thinners, anti-clotting agents, blood-vessel dilators, and an anesthetic). But the species of leeches brought in by Bodounov are internationally regulated and he lacked the necessary permits. So remember that the next time you think about . . . nah, just forget it.
Hearing about leeches brought to my mind a passage in the book Exodus to a Hidden Valley, which tells the story of the Morse family, missionaries to the Lisu in Burma. They were ordered by the military government to leave the country by the end of December 1965, but rather than leave the Lisu behind, the Morses relocated to a remote area in Burma near the Indian border, away from government control. In describing their trek through the jungle, Eugene Morse writes,
There is no really effective weapon against the leech, Instead of keeping them away, bundling up often tends to hide leeches from your sight. During the rains we learned that even wearing shoes can be a hazard, because leeches hiding in a shoe can turn your foot into a bloody mess before you feel their bite. Leeches dread fire and ashes, and many American British soldiers virtually chain-smoked their way through the Burma campaign of World War II in an effort to keep them at bay. But we learned the Lisu technique of scraping them off with a sharp machete, a process that had to be repeated every few minutes to keep them from sucking blood. On one occasion my brother Robert helped his wife scrape 102 leeches off just one of her legs after she had been walking only five minutes. The mobility of these wormlike creatures is incredible. You can look at what seems to be a totally quiet area of jungle foliage, wave your hand, and suddenly find leeches crawling out from under every leaf, where they have been hiding from the rain. They almost seem to jump the last half inch or so to reach any available piece of warm flesh. If a man opens his fly to relieve himself along a jungle trail, later he will very likely find that at least two or three leeches have managed to make their way to his groin.
Once a leech has attached itself to you, it injects an anticoagulant into the surrounding area of flesh. It drinks until it swells up like a miniature sausage and then falls off. But because of the anticoagulant, you continue to bleed, and anybody who gets a number of leech bites is likely to suffer seriously from loss of blood. Nobody who has lived in the jungle during the rainy season underestimates the danger of leeches or ignores the importance of seeing to it that everything, from houses to latrines and other buildings, is made as leech proof as possible.
In the jungle opening one’s fly can be dangerous. Got it. But as it turns out, opening one’s mouth—or nose—can be risky, too. In 2017, a young Australian man claimed that while eating a pre-packaged salad from a Coles supermarket, a leech attached itself to his tongue. And he has video evidence. “I tried to get it off with a fork,” he tells The Daily Mail Australia, “and it just exploded in my mouth.”
Want more visuals? A report in the Turkish Archives of Ortohinolaryngology shows a leech on the base of a young lady’s tongue, the result of drinking unfiltered spring water. BBC published photos of a leech removed from the nose of a backpacker from Edinburgh, who came back from Southeast Asia with the unwelcome souvenir, which had grown to three inches long over a month before the traveller realized what was going on. And a YouTube video shows the extraction of a veeeery large leech from the nostril of a man from southern China. It had possibly latched on while the man was swimming in a river.
All this got me wondering if anyone makes a habit of putting leeches in their mouths on purpose, as in, for food. From what I’ve found, the answer is a definitive Maybe. In season four of Dirty Jobs, host Mike Rowe spends time with some some leech trappers in Minnesota. After they walk him through the collection and sorting process of the soon-to-be bait, Rowe asks them if there’s anything else he needs to know. “We occasionally eat ’em,” one answers.
Rowe later asks Jason, son of one of the leech wranglers, “Now look, man. Be honest with me. Leeches, are they served in fine restaurants up here in northern Minnesota, or anywhere for that matter?”
“Not too much in the United States just because of the whole food standards and everything,” Jason replies, “but over in Asia, it’s good to go.” He then proceeds to de-vein some leeches and deep fry them. Jason and the cameraman eat some raw, while Rowe waits until they’re cooked, claiming, “You know what? It’s pretty good.”
“But over in Asia, it’s good to go.” Really? Actually, I’m thinking probably not. Asians do eat a lot of things that aren’t normally on Western menus, but it’s a too easy go-to to claim that they eat anything and everything.
In truth, if you’re looking for a good leech recipe, look no farther than Europe. In one episode of Heston’s Feasts, British chef Heston Blumenthal hears from a Transylvanian historian on how to prepare “leeches swollen in goose blood.” Good may be stretching it a bit. After sampling the chewy result, Blumenthal declares, “That’s just congealed goose blood with a leech-membrane casing, and that to me, no matter how I try and wrap that up, it’s not appetizing.”
Dina Fine Maron, “Why Was This Man’s Luggage Stuffed with 5,000 Leeches?” National Geographic, February 10, 2019; “Leech Smuggling: Canada Fines Man after 4,700 Carried on Plane,” BBC News, May 28, 2019; Eugene Morse, Exodus to a Hidden Valley, Reader’s Digest Press, 1974; Nic White and Josh Hanrahan, “Man Says He Found a LEECH in a Coles Salad—and Only Noticed when the Creature Attached Itself to His Tongue,” Daily Mail, January 14, 2017)
April 28, 2019 § Leave a comment
In part one of this “distant look back,” I discussed the length of time missionaries of the past spent on the field, using data from William Gordon Lennox’s 1933 book, The Health and Turnover of Missionaries. In this segment, I’ll move on to the reasons why their time overseas came to an end.
When determining the causes of missionary attrition, Lennox understands the challenge of drilling down to the truth, writing,
The elder Morgan is credited with this statement, “There are two reasons for a man’s decisions: first, a good reason; second, the real reason.” How many missionaries leave their work is not nearly so interesting and pertinent a question as, why do they leave? Obtaining this information for all missionaries who have left service is a real task. Precipitating or contributing factors must be separated from those of fundamental importance; the reasons which lie behind the merely good reasons must, if possible, be unearthed.
For the missionary employer a lack of funds may be an excellent reason with which to cover his real dissatisfaction with the work of an employee. For the missionary himself, ill health may subconsciously act as substitute for a more fundamental but unexpressed dislike for his missionary task.
To track reasons for withdrawal, Lennox received data from the following missionary boards in the US, for the noted time periods: the general boards of the Methodist Episcopal Church and Northern Baptist Convention (1900-1928), the Northern Baptist women’s board, the board of the Presbyterian Church of the United States of America, and the American Board (1918-1928), and the Young Women’s Christian Association (1918-1927). These groups reported reasons for withdrawal for 3,712 of the 3,733 missionaries who ended their service during these years.
Go to A Life Overseas for the rest of this post. . . .
(William Gordon Lennox, The Health and Turnover of Missionaries, Methodist Book Concern, 1933)
March 30, 2019 § Leave a comment
The opinion is often expressed that the present-generation missionary does not view his work as a work for life. —William Lennox
Not every former missionary gets an obituary printed in The New York Times, but in 1960, William Gordon Lennox did. Born in Colorado Springs in 1884, Lennox attended Colorado College, but when he applied to the Boston University Divinity School, he was rejected because of his deficiencies in Latin and Greek. For his fall-back plan, he earned a medical degree from Harvard Medical School, followed by spending four years as a medical missionary in China. It was during his time there that he saw epilepsy firsthand, and upon his return to the States, he devoted himself to the study of the disease, as a teacher and researcher at Harvard. In time, he became known as the “father” of the modern epilepsy movement in the US.*
Also, along the way, he wrote The Health and Turnover of Missionaries, in 1933. I referred to this book in my post “What Is the Average Length of Service for Missionaries on the Field? The Long and the Short of It, ” and having found a copy since then, I’d like to share more from this extensive study.
Before diving into the more recent findings, Lennox begins by taking a broad look back at “the entire journeyings of the missionary host.”
- In the more than 100 years of Protestant missionary work preceding the book’s publication, approximately 75,000 missionaries had gone out, providing around 1 million years of service.
- Their efforts resulted in 110 national Christians per missionary, or 8.3 for each year of work.
- These missionaries served an average of 12.5 years, with those married averaging 13.7 years, and singles, 8.5 years.
- By 1923, there were over 29,000 missionaries—representing 826 societies and committees in Europe, the United States, and Canada—serving abroad.
Continue reading Part I at A Life Overseas. . . .
(William Gordon Lennox, The Health and Turnover of Missionaries, Methodist Book Concern, 1933; “William Lennox Obituary,” The New York Times, July 23, 1960 (at Lasker Foundation, retrieved from the Internet Archive Wayback Machine)
Their Abuse Happened over 25 Years Ago, So Why Were Those MKs Still Talking about It on the Today Show?
March 3, 2019 § 1 Comment
A group of five women, all daughters of missionaries, recently went on NBC’s Today to share their stories of sexual abuse in New Tribes Mission boarding schools. One dorm father, whom the women from Fanda Missionary School in Senegal name as their abuser, left the school in 1988. Another dorm father, named by the women from a school in Aritao, the Philippines, was removed from his position in 1993.
It’s been more than 25 years since the latest of their abuse took place, yet these women are still bringing it up. Why?
In their interview, Today‘s Kate Snow asks the five to pick a word to answer the question “What’s this about for you?”
“Truth,” they say. “Justice.”
When Snow commends them for their strength in speaking up, Kelly Emory, who is not only a victim but also a daughter of the accused abuser at her school, says,
I’m strong for the little girl that was never able to say anything, and I’m strong for her, and I’m a strong woman. And I’ll do my best to protect anybody who sees this and wants to speak out. You can come and talk to me. Come and talk to me. I will protect you.
Another of the group, Jaasiel Mashek, in an article at NBC News, says, “If we don’t speak up, it’s going to keep happening. And we’re going to pass on that mentality of covering it up to the next generation. It’s got to stop.”
That’s why they’re still talking. They don’t want it to happen again. They don’t want the rest of us to forget. They don’t want us to think that silence is a remedy.
After the interview aired, Larry M. Brown, CEO of Ethnos360 (formerly New Tribes Mission) responded with an apology and a thank you, writing,
We wish to express our deepest gratitude to these women who came forward and others who have raised awareness of abuse. It is because of their willingness to share their painful stories that . . . preventative measures have been put in place, and we want to publicly thank them.
I want to thank them, too. I know I still need to hear their voices. Their stories are not new to me, but I’d already swept them to the corners of my memory, stripped of faces and details, kept where I can know that they exist without having to acknowledge them often. But I need to remember, really remember, because otherwise it’s too easy for me to give in to my tendencies to ignore hard things, to avoid confrontation, to give the benefit of the doubt when faced with suspicious activities, to hope that things will take care of themselves, and to protect the mission. In this I’m not alone.
And sadly, children in New Tribes Mission haven’t been the only ones to suffer abuse—sexual, physical, emotional, verbal, or spiritual abuse—from missionaries. In 2008, the production company Good Hard Working People produced the film All God’s Children, focusing on accounts of abuse that took place from 1950-1970 at Mamou Alliance Academy, a Christian and Missionary Alliance (C&MA) boarding school in Guinea. The film is available online in 10 parts: 1, 2, 3, 4, 5, 6, 7, 8, 9, and 10.
In the following video from The Churches’ Child Protection Advisory Service (CCPAS—now thirtyone:eight), Wess Stafford, president emeritus of Compassion International, tells of his own experiences as a victim of abuse at Mamou:
Beverly Shellrude Thompson, one of several former Mamou students we hear from in All God’s Children, gives another reason for speaking out, saying that “truth-telling is an integral part of my healing, because as a child I didn’t have a voice.” In 1999, she helped launch MK Safety Net to provide a forum for MKs and TCKs to share their stories, to network, and to learn how to bring their concerns to church/mission leadership. Former Fanda students have contributed to a similar site titled Fanda Eagles.
As part of the process of addressing the problem, New Tribes Mission and C&MA have produced public reports detailing the abuse at Fanda and Mamou and examining how the organizations responded. The investigation of Fanda was conducted by GRACE (Godly Response to Abuse in the Christian Environment):
Other groups, as well, have created their own reports on the abuse of children on the missions field. These include
In calling attention to this information, I want to make it clear that I am not on a vendetta against missionary boarding schools. I know many fine people who serve overseas in such places, selflessly and righteously watching over and educating the children in their care. But while writing this post gives me pause, I am convinced that these accounts still need to be heard.
I understand that not everyone agrees. “Some,” say the writers of the Presbyterian Church report, “strongly believe that the Church would be better served if those who believe they have been abused or are aware of past abuse would keep such information to themselves.”
They then go on to present and dispute three myths:
The current mission of the church will be hurt by revelations of past abuse on mission fields.
The reputations of former missionaries, current staff, or advocates will be damaged by the investigation of allegations against them.
What is in the past is best left alone.
That is why those five women aren’t staying quiet. It’s because the truth needs to be told, and because these myths aren’t true.
(Kate Snow, et. al., “Ungodly Abuse: The Lasting Torment of the New Tribes Missionary Kids,” NBC News, February 7, 2019; Larry M Brown, “NBC Story Follow-Up,” Ethnos360, November 15, 2019; James Evinger, et. al., Final Report of the Independent Abuse Review Panel Presbyterian Church (U.S.A.), PCUSA, October 2010)
What is the Average Length of Service for Missionaries on the Field? The Long and the Short of It [—at A Life Overseas]
December 1, 2018 § Leave a comment
Before you read on, I want you to take a shot at answering the question in the title of this post. Don’t think on it too long. Just go with your gut.
What is the average length of service for missionaries on the field?
Have an answer? OK, what number did you come up with? And if your number were true, would you consider it a sign of hope or a reason for concern? What would you think if I told you the real average is 4 years? What about 8? What about 12?
For insight into the actual statistics, let’s go to ReMAP II, the 2003 survey of mission agencies conducted by the World Evangelical Alliance. In an article looking at the survey’s results, Jim Van Meter, part of the ReMAP II steering committee, writes that for career missionaries from the US who left the field in 2001 or 2002, the average length of service was 12 years. (Here, “career missionaries” means those planning on spending three or more years abroad.)
So there you have it . . . 12 years.
Before moving on, I do want to address this number’s shortcomings.
Continue reading at A Life Overseas. . . .
(Jim Van Meter, “US Report of Findings on Missionary Retention,” World Evangelical Alliance, December 2003)