Caring Vol. 15 No. 3 (Fall 2009)

VOL. 15, NO. 3 • FALL 2009

The holistic ministries of The Salvation Army

Human disaster spurs Army to action Dealing with gender violence in Pakistan

caring The holistic ministries of The Salvation Army

“In our post-Christian world, filled with men and women who believe differently than those of us who follow Jesus, we need to intentionally build genuine friendships with people who differ from us.”­—­ERIC MICHAEL BRYANT

Hindus, homosexuals and the hard to reach

6

by Eric Michael Bryant

Currency of love

by Jolene Hodder

9

Conversion & cultural understanding

by Shahrokh Afshar

Do they still live in teepees?

by Buffy Lincoln

Getting back on the soul train

by Brad Abare

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37

6 9 12 14 17

MICROENTERPRISES AND WOMEN

by Carol Seiler

37

HUMAN DISASTER SPURS ARMY TO ACTION

by Luis Uribe

39 42

A SCANDINAVIAN ARMY SECTOR IN THE EAST

by Sidney F. Anderson

Healing in Alaska

by Jenni Ragland........................ 16 Outreach that’s out there

by Ian Robinson.......................... 21 Like the rainbow

by Elizabeth Gross....................... 24 Dealing with gender violence in Pakistan

by Geoff Webb............................26 Coeur d’Alene Kroc Center: Dreams start here

by Sue Schumann Warner.............28 Challenge and response

by Henry Gariepy........................ 31 Reflecting our communities

by Winsome Mason and Kim Walter..........................34

CULTURE AND COMPASSION “If we value the concept of multiculturalism, we acknowledge our differences with a sense of respect for the other person’s humanity.”

MY CORNER 2 • PERSPECTIVE 3 • IN THE NEWS 4 • AND FINALLY... 44 FALL 2009 • VOL. 15, NO. 3

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MY CORNER

Empathy for others We are in the relationship business. Got empathy?

BY Cultural empathy?

ROBERT Cultural empathy goes much beyond an empathic attitude.

DOCTER Relating with an individual from a culture different

from your own presents both a challenge and an opportunity. Each brings separate cultural backgrounds, separate attitudes, values and beliefs, separate histories. The room, then, becomes very crowded.

It’s not just two people trying to relate. Both stand with everyone who ever contributed to who they are. Cultural empathy is even more than awareness of the differences. It requires understanding the other’s worldview and how cultural/historical factors play out in that individual’s life.

The society in which we work contains peoples of vastly different cultural backgrounds, beliefs, attitudes, worldviews and values. It’s evident within our schools, our cities, our corps and our social service centers. Many individuals come from a culture of poverty, which combines with their own cultural background. Our ethic demands genuine Christian love. Our ethos prohibits any effort to escape. The nature of our helping relationship must not take on characteristics of a superior helping an inferior. It must be accepting.

Because of the dimensions of this multiethnic population now living in our midst, we must work to become multicultural—to be culturally sensitive, to be aware of our own biases, to be knowledgeable and insightful of the backgrounds of those we serve.

In my relationships with residents of this culturally diverse world in which we live, I seek, as much as my humanness allows, to live a life that reveals love and acceptance of all peoples everywhere. No exceptions. I try to make this an impulse. I often fail miserably.

In an army of salvation seeking to rescue spiritually and socially destitute humanity, we will be unable to relate unless we practice cultural empathy. In order to do this we must know ourselves fully and also accept those we meet—culturally, spiritually, ethically, physically— and then “treat others the way we would like to be treated.”

That means I believe: • that all humans are valuable and unique; • that individuals raised in a social context different from mine have cultural learning experiences unlike those I have learned; • that from these experiences we both have developed many diverse attitudes, values, roles, beliefs and behaviors; • that these experiences shape the identities we assemble, the multiple roles we assume and our views of the world around us; MY CORNER page 5

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Caring is published quarterly by The Salvation Army and seeks to: • •

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Reclaim ‘acts of mercy’ as imperatives to holiness.

Bring the Army’s ministries of evangelistic and social outreach into one holistic ministry.

Describe exemplary programs seeking to integrate the goals of the Army’s holistic ministries.

Foster innovation and the development of creative approaches to ministry.

Edify, enlighten, enrich and stimulate discussion among Salvationists involved in caring ministries.

Provide a forum for examination of critical social issues within the Army.

Report on important and relevant research in areas of holistic ministry.

Review critical contributions of scholars and writers within relevant fields of ministry.

Examine The Salvation Army as an organization in respect to its history, purpose, mission and future.

STAFF Robert Docter, Ph.D. Christin Davis Karen Gleason Buffy Lincoln Edie Jenkins Sue Schumann Warner

Editor-in-Chief Managing Editor Contributing Editor Associate Editor Editorial Assistant Contributing Writer

CONTRIBUTING EDITORS Betty Israel, Major Geoffrey Allan, Major John Cheydleur, Major Kevin Tomson-Hooper Allie Niles, Major

National Headquarters Central Territory Eastern Territory Southern Territory Western Territory

LAYOUT & DESIGN Kevin Dobruck Stephen Martinez

Art Director Graphic Designer

CIRCULATION Christin Davis

562-491-8723

USA WESTERN TERRITORIAL HEADQUARTERS Commissioner Philip Swyers, Territorial Commander Colonel William Harfoot, Chief Secretary P.O. Box 22646 180 East Ocean Blvd.

Long Beach, CA 90802 562/491-8723 • Fax 562/491-8791 e-mail: caring@usw.salvationarmy.org www.caringsa.org Unless otherwise indicated, all contents copyright© 2009 by New Frontier Publications, The Salvation Army, USA Western Territory, 180 E. Ocean Blvd., Long Beach, CA 90802 USA. If requested, permission to reproduce is usually freely granted. Please contact the publisher before reproducing.

PERSPECTIVE

Valuing multiculturalism Christin Davis: Female. European BY roots.

Oldest child. American. College CHRISTIN graduate. Californian. Under 30.

DAVIS Christian. Not entirely Republican or

Democrat. Pyrophobic. Employed.

Based solely on who I am by nature, a number of labels automatically apply to me, and I’m assuming the same goes for you.

Each of our individual labels points to a variety of corresponding group associations, which often take on their own culture.

Our society is abounding with these culture groups —liberal, conservative, African-American, academic, working-class, east/west coast, elderly, veteran, immigrant, etc. These connections are deemed acceptable, but what about the factions whose members raise eyebrows? Ever avoided eye contact with someone because of his or her surface labels?

Our basic freedom in “the land of the free” is based on the notion that several different cultures can coexist peacefully and equitably in a single country.

In theory—understanding that unfortunately not all people subscribe to the idea of inclusion—we are structured around a fundamental acceptance.

Thousands of people have come to America seeking freedom from some form of oppression.

Can our churches say the same?

In the heart We don’t have to agree with every life choice that people make. Yes, people are vastly different and those differences often make us uncomfortable, but having a multicultural understanding does not equate with cultural relativism.

Jonah, an Israeli prophet, attempted avoiding his adversaries when God commanded him to go to the city of Nineveh in Assyria, Israel’s enemy.

The Assyrians were violent and cruel, known for impaling live victims on sharp poles and leaving them to roast to death in the desert.

Jonah openly preferred that the city be destroyed

rather than have the opportunity to repent. Instead of warning the Assyrians of the impending judgment, he fled in the opposite direction.

When he finally arrived in Nineveh, Jonah had been swallowed and vomited onto shore by a giant fish. With this story and most likely bleached and deteriorating skin, the people in Nineveh—literally meaning “fish” and supposedly founded by the fish goddess Nanshe—paid attention to this strange man and his warnings to them.

Even after the society of 120,000 people fasted and wore sackcloth (representing a humiliation over evils), Jonah still had an angry heart. He even asked God to take his life so that he would not have to watch his enemies be saved; he had no compassion for these people who were different from him.

Respect for humanity This issue, “Caring and Compassion,” addresses multiculturalism in all senses of the word—from differences of ethnicity, gender, religion, sexual orientation, political party, etc.

I couldn’t agree more with Eric Bryant, pastor at Mosaic in Los Angeles, who writes in his article (p. 6), “We need to allow people the opportunity to belong to our communities before they believe.”

If we value the concept of multiculturalism, we acknowledge our differences with a sense of respect for the other person’s humanity.

We aren’t required to like people before we take the word to them, but our kindness and acceptance should help people find Christ. n Christin Davis is the managing editor of Caring.

You can now become a fan of Caring on Facebook. Keep up with our current news, highlights and discussion board at facebook.com/CaringMagazine.

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In the news Compiled by Karen Gleason

Fears for Christians in Iran Church leaders have expressed unease about the possible effects the current unrest in Iran could have on the small Christian community and other minority groups in the country.

Rt. Rev. Michael Lewis, bishop in Cyprus and the Gulf, said that even though the status of Christians in the Middle East as a whole is already a delicate situation, “the position of Iranian Christians is extra-fragile. They are always in our prayers.”

Alexa Papadouris, advocacy director of Christian Solidarity Worldwide, said recent comments by the Iranian government and Ayatollah Ali Khomeini “apportioning blame on foreign elements for the mass demonstrations is a worrying development. The linking of national unrest with international interference has—in the past— been associated with increased targeting of non-Muslim religious minorities, deemed by the regime to be sympathizers with a Western agenda.”

From Church Times (June 26, 2009)

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The Salvation Army in Russia After 10 years of multiple court cases and waiting, The Salvation Army in Moscow is once again officially registered in Russia.

Notification arrived this spring from the Department of the Ministry of Justice.

In recent history, The Salvation Army—after an absence of 68 years—returned to Moscow in 1991. However, in 1997 their initial registration (granted by the city in 1992) was revoked under the “Religious Act,” which placed stricter requirements on Christian churches.

Moscow’s city government rejected The Salvation Army’s reregistration application. An appeal registered with the European Court of Human Rights yielded a unanimous ruling in favor of the Army in 2006.

“There remain many homeless and needy people in Moscow,” said Commissioner Willem van der Harst, territorial commander for Eastern Europe. “Religious freedom remains an ongoing journey as we endeavor to establish The Salvation Army in this society…with renewed strength to win the lost in the power of our Lord and Savior.”

From War Cry (June 20, 2009) and The International Journal of Not-for-Profit Law (Dec. 2006)

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U.S. and G8 tackle hunger and poverty Global economic and financial crises threaten many of the world’s poorest people. Although commodity prices have decreased, food prices have increased 40 percent over the last year.

While food prices rose, exports and imports among farmers in developing countries have fallen.

Combined, these factors could result in poverty for an additional 100 million people.

An initiative for a renewed commitment to agricultural development was reached at this summer’s G8 summit conference in L’Aquila, Italy—a commitment not just for resources, but for reform of how the international community views food security.

This commitment entails: • President Obama’s intent to ask Congress to annually double U.S. assistance to over $1 billion for agricultural development, providing $3.5 billion over the next three years; • Other represented countries’ commitment to $20 billion over the next three years.

From whitehouse.gov

MY CORNER

from page 2

• that our perceptions of those different from us are based on common characteristics they share with others. The more they are like us, the more easily we relate. This leads us to stereotyping the culturally different when they are unlike us; • that some aspects of our humanness are similar; • that there are more differences within a particular cultural group than between that group and other cultures; • that groups of individuals begin to form a broad, common culture with others from a similar background; • that all of us tend to act on the assumption that everyone else in the world shares our values, views and beliefs—and when we discover some don’t, we categorize them as wrong and work to make them “just like us.”

I hope I act consistently on these beliefs, but, sadly, sometimes I’m sure my default response tends to be labeled “inconsistent.” We live in a dramatically dynamic world in which diverse populations regularly come together. On occasion, the perception of “difference” may trigger feelings such as fear, suspicion, anger and rejection or joy, trust, calm and acceptance.

In an organization like The Salvation Army with a motto that trumpets the word “OTHERS,” we need to be quick to check the quality of our OTHERNESS and make the effort to understand the contribution of culture to a person’s or persons’ attitudes, beliefs and behavior. n Robert Docter, Ph.D., is editor-in-chief of New Frontier Publications.

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“If I choose to follow Jesus, will I have to give up my sexuality?”

For eight months, the young woman sitting across the table from me came to Sunday gatherings at Mosaic, a nondenominational church in the Los Angeles area where I pastor. More recently, she had connected to a small group and even a one-on-one mentor. For the past 10 years, she lived her life as a lesbian, and now God was speaking to her. We met at the Cuban bakery because she wanted to know more about a relationship with God through Jesus.

Not only did her candid question catch me off guard, I had also just taken a bite of my Media Noche sandwich. After an awkward moment of chewing (and then swallowing), I responded with the first thought that came to my mind: “It’s actually worse than that…when you choose to follow Jesus, you give up your sexuality, your passions, your friends, your family, your dreams, your future, your entire life. You surrender all of who you are to Jesus, and he gives you back everything that is best for your life.”

As our conversation continued, she surprised me once more: “You know, I have been thinking about sleeping with boys.”

This was not my goal.

She went on to explain that another time she went to a church, they tried to convince her to become heterosexual so she could follow Jesus. No wonder she was a bit confused.

BY ERIC MICHAEL BRYANT

A place to belong This church made a common mistake. Like the early Christians who tried to convert people to Judaism before they could follow Jesus, too often we

try to impose our morality, lifestyle, and beliefs onto the lives of others. We attempt to change people, acting as if we do not truly believe that the Spirit of God can actually bring transformation. As a result, we communicate to others that they must believe and act the way we do before they can belong.

In our post-Christian world, filled with men and women who believe differently and live differently than those of us who follow Jesus, we need to intentionally build genuine friendships with people who differ from us. Even better, we need to allow people the opportunity to belong to our communities before they believe.

Although in that moment my new friend did not choose to follow Jesus, I felt so grateful to be a part of a community that created the space for her to hear God’s voice and for us to even begin this conversation.

The unreachable Since moving to Los Angeles and beginning as a volunteer at Mosaic in 1998, I have seen our community serve, embrace and reach many people from different types of ethnic, socio-economic, moral and spiritual backgrounds. We have seen homosexuals, Hindus, Buddhists, atheists, Scientologists and even Baptists choose to follow Jesus!

The name “Mosaic” is such a great way to describe

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who we are and who we are becoming.

“The name of our community comes from the diversity of our members and from the symbolism of a broken and fragmented humanity, which can become a work of beauty under the artful hands of God,” the church’s website reads. “We welcome people from all walks of life, regardless of where they are in their spiritual journey.”

The name communicates three different passions and reveals our approach for reaching “unreachable” people. We seek to reach our diverse mission field, to bring wholeness to broken people, and to unleash human creativity.

Diversity Diversity reveals God’s heart and we strive to be permeable. People can be different yet still find a place here. Living in Los Angeles County gives us the opportunity to love and serve over 10 million people from over 190 countries. We would almost have to try to remain homogenous in such a diverse place.

At one of our Sunday gatherings, a visitor noticed the diverse crowd and said, “If I believed in heaven, it would look like this.”

When we intentionally build relationships with people who may look, act, or believe differently than we do, we gain the opportunity to move conversations from superficial to substantial and even on to spiritual.

Wholeness Healing comes through serving. Through one-onone mentoring—which calls for an application of the Scriptures to our lives—we see remarkable character

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transformation. We need to work towards wholeness in order to be able to have an impact on those we love. No matter how broken we may be, there is always someone else in greater need than us. Jesus did not invite us to follow him for what we can get but for what we can give (Matthew 4:19). When we lose our lives for the sake of the Gospel, that is when we truly find life (10:39).

Creativity We invite people to follow Jesus to become the person God created them to be—the person they have always longed to become. Everyone is created with uniqueness and the capacity to make a difference in the world. By actively empowering, equipping, and unleashing the latent power, strengths, personality, and passions within those who desire to join with us, we mobilize an ardent group of humanitarians and missionaries. People know they bring value to our community, and we bring value to our city.

As a result, new followers of Jesus see their role in maximizing their creative capacities in order to help their friends and family also follow Jesus.

Reaching the unreachable begins with claiming the mission of Jesus. When we choose to reach out and love all of those around us, we will experience a glimpse of heaven on earth. n Eric Michael Bryant serves as a “Navigator” at Mosaic (mosaic.org) in Los Angeles. For more on reaching others in our post-Christian world look for the book or audiobook

by Bryant, Peppermint-Filled Pinatas: Breaking Through Tolerance and Embracing Love. See ericbryant.org for more information.

CURRENCY OF LOVE

Accepted anywhere in the world

One October evening, while my daughter and I prepared trick-or-treat gifts for our neighborhood children in Portland, Oregon, my husband and I received an unexpected call from territorial headquarters. The news was startling: We were appointed to serve in Kenya.

Once the shock wore off and the excitement set in, we began searching countless books and websites to learn what we could do to prepare for service in the African culture. We learned, for instance, that my husband and I should never hold hands or show affection in public; there is an appropriate way to dress and a proper way to greet a respected elder. We spoke to our doctor regarding health concerns and began an attempt to learn the basics of the Swahili language. When it comes to taste, the three of us are adventurers, so we visited a local African restaurant to try out the cuisine.

Four months later, crammed with recently acquired knowledge of the new cultures, we kissed

BY JOLENE HODDER

our loved ones goodbye and boarded the plane, praying that the Lord would use us in his ministry as we began our African adventure.

The power of a hug After we arrived in Kenya, it didn’t take long for us to realize that the books, websites, doctors and well-wishers missed stressing the single most essential element in serving the Lord successfully overseas.

Upon becoming a Salvation Army officer, a wise and godly man said to us, “Above all things, love your people.” Lt. Colonel Richard B. Fitton, my husband’s grandfather, went on to say that people would forgive us when our skills are lacking if our love for them is evident. I never really knew just how true his words were until I started trying to “fit in” and minister to the lovely people of Kenya.

Many times during my work in Africa, I had nothing of any significance to offer the people.

However, I discovered that the currency of love is more valuable than anything else I could give. It

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Commissioner Jolene Hodder (below) and her daughter, Jessica (right), interact with local Kenyans.

is the one gift that is desired by every race, so it is universally accepted.

When I first visited a group of commercial sex workers, I was gripped by the immediate need to get them off the streets. As I listened to their stories, I was horrified by their experiences. I knew I was out of my depth and I quietly cried out to God, “What can I do, Lord? I am in deep waters. I don’t know the language or the culture, and I have nothing suitable to give them.”

So what could I do? I took a deep breath and, impulsively, began to hug each one. When I made the rounds, I showed the ladies that my pockets were empty; I had no money to give them. But through the translator I told them they were loved, and that they were welcome at The Salvation Army.

I learned later that the women were shocked that a white woman would touch an outcast with such intimacy, love and respect. Later, when they entered the Army’s corps building, they said they knew that they were loved and accepted there, not only by the church members, but also by God himself. Many of these women are now bringing others to the corps to find Christ and a new way of living.

Asking for a name The currency of love can be used anytime and

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anywhere.

While driving through Nairobi one day, my husband was pulled over by the police. Three officers with machine guns crawled into his small vehicle.

The eldest said, “We saw you using your cell phone while driving, which is against the law. We must take you to jail.”

My husband protested: “But I was just sitting in traffic. I had to call my daughter to tell her I would be late due to the jam!”

Seemingly unmoved, one of the officers barked, “Nevertheless, you are going to jail.”

The policeman told him to turn right, left, then right, then left. It didn’t take long for Ken to realize they were not taking him to the police station.

Becoming a little concerned, Ken began asking their names, what churches they went to and any other question he could think of to get them to relax. They were obviously surprised by Ken’s approach since most people in his situation are timid, scared to death, and willing to offer a bribe simply to get the policemen out

of the car. When Ken was finally asked to pull over, he stopped and said, “Would you men allow me to pray for you and your families?” The three policemen nervously removed their caps, lowered their guns and bowed their heads as my husband fervently prayed for them. When he finished, the policemen smiled broadly, wished my husband a safe journey and jumped out of the car.

Reaching out a hand I have learned that the more I distribute love currency, the more it comes back to me.

When visiting a corps in the bush, we were served tea in the corps officer’s home. After enjoying the refreshment, I stood and took the hand of the woman serving us to thank her for her hospitality. She quickly drew back in apparent disgust. When I asked why she wouldn’t let me touch her, she said, “White people don’t like black skin.”

I quickly told her how beautiful dark skin was and that, in fact, some American women pay good money to darken their skin. A few minutes later, she nervously extended her hand so I could touch her. Throughout the rest of the day, we exchanged the currency of love as we laughed together, hugged each other and walked hand-in-hand through the village together.

On a safari with the territorial women’s staff, I overheard the women speaking about an expatriate who made some mistakes during her service in Kenya.

With every mistake described, I became more and more concerned about what mistakes I might have made during my service. I decided to take direct action: “Ladies,” I said. “ I know I must have made a lot of mistakes….” Before I could continue, one young officer said, “You have, Mama, but we know you love God, and we know you love us.” Instantly, I understood afresh the supreme value of love.

I have learned the same lesson many times: in order to do God’s business effectively anywhere in the world, the currency of love is the prime necessity.

Most of all, love each other as if your life depended on it.

Love makes up for practically anything. Be quick to give a meal to the hungry, a bed to the homeless—cheerfully. Be generous with the different things God gave you, passing them around so all get in on it (1 Peter 4:8-10). n Commissioner Jolene Hodder is a Western officer who served with her husband, Ken, as the territorial leader of Women’s Ministries and Chief Secretary, respectively, in the Kenya East Territory from March 2006 to May 2009 when they were appointed to International Headquarters.

Ken is now the international secretary for personnel and the legal and constitutional advisor to the General. Jolene is the associate international secretary for personnel.

Photos courtesy of the Hodder family.

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How one Muslim turned toward Christ

BY SHAHROKH AFSHAR

Imagine for a moment an Iranian Muslim student in the 1970s who, after having been in the United States for just a few months, heard the Gospel for the first time.

Unlike my American friends, I was raised in a shame-based society rather than a guilt-based one. I knew the greatest sin I could commit was anything that might bring shame to my family; I sought instead to bring them honor.

I was introduced to Christianity for the first time at a Bible study with a few other foreign students. As a hungry and penniless student, I appreciated the offer of an American friend to come and enjoy free food at this meeting. As we ate, a gentleman opened a book and began to talk to the group; I didn’t understand a thing the man said. It wasn’t until the other Muslim students and I left the house that I realized I wasn’t the only one confused. Language was not the only problem, however.

Everything the man talked about posed a problem for what I was raised to believe.

The stranger talked about God. The only gods I knew were Khoda, the dualistic god of the Zoroastrians, and Allah, a Semitic god to the Arabs. But the God referred to that night appeared as a man, Jesus, to the Jews 2,000 years ago and called himself the Son of God. To me, that was blasphemy. In fact, as a Muslim, the greatest sin I could commit was the sin of shirk—making an equal with God. As a little boy, I was told that according to the Quran, the Muslim holy book, God was neither begotten nor begets. I was brought up to respect Jesus as one of the many prophets God sent to warn mankind. While he performed some miracles and raised the dead, Jesus was simply a man whom the Jews appeared to have crucified. Like many Shia Muslims, I believed that in the last minute before Jesus was arrested, God changed the appearance of Judas to make him look like Jesus, and that it was actually Judas who was nailed to the cross.

I was always taught that in the last day, everyone will be judged

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Shahrokh Afshar

For the strange man in the living room to assert that I was a sinner and that Jesus died to forgive my sins was, frankly, offensive. I could not believe this man, who knew nothing about me, would dishonor me in this way. according to his or her own actions on earth; no one could take your place for punishment. For the strange man in the living room to assert that I was a sinner and that Jesus died to forgive my sins was, frankly, offensive. I could not believe this man, who knew nothing about me, would dishonor me in this way.

Finding peace Two years later, I faced expulsion from school due to bad grades. I couldn’t face being such a failure to my family who made many sacrifices to send their oldest son and brother to the United States to become an engineer. This extreme shame led me to contemplate suicide.

As I walked to the bookstore on campus one day, deep in thought with my head down, I passed a student whom I didn’t notice at first. “How are you?” he asked. Not expecting any reaction, I said, “Not well!” To my utter astonishment, he did something that I will never forget for the rest of my life—he stopped, turned around, caught up with me and looking straight into my eyes, he asked, “Is there anything I can do?”

I was surprised to see someone actually care about my wellbeing, especially someone I did not know. I have never forgotten that simple act of kindness and have made a point of practicing it every chance I get.

In the midst of the believers on campus, I felt the sense of peace that I longed for. At one point I asked what gave them such peace; they replied, “Jesus.”

Once again, I was offended. I didn’t understand how a second-class prophet could provide such peace when Islam, the revelation to end all revelations, was not able to offer me the same.

One day, as I rode my motorcycle to school from my Christian friend’s home, I began to have a conversation with the only god I was familiar with, Khoda. I said, “I’m a Muslim. I believe in Mohammad, Ali and the other 11 Imams, but I want to kill myself.” Then I added, “Jesus, if you really are who these people tell me you are, I’ll accept you if you give me good grades at school.”

At the time, I did not believe Jesus was the Son of God, that he was divine, or that he had died on the cross. I was concerned not about my sins, but my honor. I wanted someone to restore my honor by changing my grades. Interestingly enough, as little as I knew about this man named Jesus, I did believe that he cared about restoring my honor just as much as my Christian friends believed in his power to forgive their sins. That is why I prayed the way I did, and though I prayed to Khoda, it was Jesus who came to my rescue.

A new identity On that day, I took my first step toward the cross. Islam was my religion, identity, tradition, and attached to my family’s honor; renouncing it was one of the hardest things I have ever had to face.

It has taken me many years to understand who Jesus is. In fact, I learn more about him every day, but I never forget the reality that Jesus accepted me as I was and did not wait until my theology was perfected.

Over 30 years later, I do not believe I switched gods to follow Jesus any more than the apostle Paul did on his way to Damascus, but rather I came to a more complete revelation of the Creator through my Savior and Lord, Jesus Christ—the one who saved me from my sins, fears and shame—the son of God and God himself.

I know now that according to Jesus, the second greatest commandment is to love your neighbor as yourself. That act of love can start with a simple smile followed by the heartfelt question, “How are you?” n Shahrokh Afshar started the first Iranian Christian organization in the U.S. in 1978. In 1988, he left his engineering job to establish and pastor the Iranian Church on the Way. In 2000, he joined Foursquare Missions International as the Middle East Regional Coordinator and received a Master of Arts degree from Fuller Seminary in 2003. Afshar now speaks about Islam and postmodern evangelism at churches and conferences; he can be contacted at s.afshar@ca.rr.com.

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BY BUFFY LINCOLN

“Before we can set out on the road to success, we have to know where we’re going, and before we can know that we must determine where we have been in the past. It seems a basic requirement to study the history of our Indian people. America has much to learn about the heritage of our American Indians. Only through this study can we as a nation do what must be done if our treatment of the American Indian is not to be marked down for all time as a national disgrace,” President John F. Kennedy, 1963.

Throughout history, attempts to “Christianize” Native Americans proved fruitless. Why? The answer is simple: As a non-Indian, an individual must first build a solid foundation of understanding and mutual respect. It is essential to know and understand the Native history, government and religion. If this first step is not established, a healthy relationship cannot be built because the walls that separate Natives from non-

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Natives will stand firm.

The past shapes the Native’s present.

Of the many influential events in our history, two largely shaped not only the individual Indian but entire Indian nations.

First, in 1830, President Andrew Jackson passed a law for tribal relocation—a declaration to move every Indian west of the Mississippi as far away as possible, which resulted in the compulsory removal of Natives from their homes and farms. People were rounded up with no time to pack belongings, food or tools. With only the clothes on their backs, the tribes set out on what came to be known as the “Trail of Tears.” From the warm weather of the South into the cold and snowy winter in the North, a third of the tribes’ members were lost to exposure, hunger and exhaustion.

Second, beginning in 1878, attempts to “Americanize” Indians witnessed the creation of American boarding schools. Native children were taken from their families and forced into these institutions where they were neither parented nor nurtured. If they spoke their Native languages, they were beaten. In essence, their family unit—which was the core of their society and responsible for their teaching, history and discipline—was destroyed. The tribal backbone was crushed. My grandmother told me stories of “boarding school days.” People have not forgotten.

A mutual respect Today, this history still defines the Native American’s thoughts and reactions to non-Natives.

These unfortunate occurrences, however, are not insurmountable obstacles; they can be overcome.

To effectively work alongside a Native American, trust and respect must be mutually shared. Read about the atrocities committed against this population and you will understand more clearly why people are now hesitant to open their homes and lives to outsiders. How do we remedy this?

Start by finding out where they are personally coming from. Ask questions about them as an individual and about their tribe. Listen to their stories. Know that their past still impacts what they think and how they feel today.

Education is the first step. Read the books; know the facts and open your mind to the hurts and hatred many still harbor because of their history.

“We have constantly been told we are the problem. Getting educated about issues and facts is important,” said Sunnie Whipple, Lakota Nation.

“Admit there is a problem and there was injustice.

That is the

beginning of healing.”

This healing will not be instantaneous—true healing is a process and takes time.

In addition to education, trust is a big issue in the Native community that cannot be gained overnight but is an essential component in the process of reconciliation.

Gaining that trust will require your time. Make yourself available and make it known in your words and deeds that they’re important to you. Show up to the cultural events. Approach humbly and respectfully—never interrupt an elder or tribal person while they are speaking. Don’t use too many words.

Ask what their needs are. Never go into a situation with preconceived ideas or as a “savior”—be the student, not the teacher. And don’t try to change anyone.

Walking the Red Road To reach a Native American—or anyone, for that matter—building relationships is the absolute key.

Outside of total immersion into the culture—which often involves living in the community—

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Faced with multiple challenges, the Army’s ministry tackles tough issues with compassion in the Last Frontier.

BY JENNI RAGLAND

The Salvation Army in Alaska began more than 110 years ago in small communities that dot the Southeast panhandle.

The Army here is well respected for its practical,

heartfelt ministry and for embracing Native American traditions

this is the surest way to gain respect and be accepted. Get to know someone.

Invite them over for dinner. Call. Ask; don’t tell. Take care of them when they’re sick. Because people are people, these guidelines apply wherever you go; everyone needs to know that they are important.

Sharing the liberating message of Christ with Native Americans will not happen as long as the mission is to change their ways. This is where mutual trust and respect play a huge part.

Just as Peter was sent to the house of Cornelius—a non-Jew—to share the news of Jesus, so we are commanded to the uttermost ends of the earth to do the same. Almost all Indians give thanks to one God—the Creator—and strive to walk the “Red Road.” With a loving, caring and compassionate attitude, we can present Jesus as that same Creator who has already walked the Red Road for us. n Buffy Lincoln is an associate editor for Caring and is a registered member of the Cherokee Nation Western Band. She and her husband, Tom, are licensed ministers and have been involved in Native work for the past 10 years.

into Army services. Instead of trying to change the customs that are significant to Alaska’s people, the Army learned the way of the people and incorporated many of the customs into the traditional style of worship, including singing choruses in the Tlingit language.

Faced with multiple challenges in the Last Frontier—including some of our nation’s highest rates per capita for alcoholism, child abuse and teen pregnancy—the Army’s ministry tackles tough issues with compassion.

The new five-day Family Wellness Warriors Initiative at the Army’s Clitheroe Center in Anchorage—one of Alaska’s largest substance abuse treatment programs—focuses on domestic violence and neglect. Led by a team from Southcentral Foundation, a local Alaska Native healthcare organization, the training is designed to equip individuals to effectively address the spiritual, emotional, mental and physical effects of abuse.

Kake is a Tlingit village of fewer than 500 people in Southeast Alaska, which holds the highest suicide rate per capita in the U.S. Community problems including suicide, sexual trauma, effects of the Vietnam era, and violent logging and fishing accidents have produced widespread Post Traumatic Stress Disorder, unresolved grief and addictions.

The local corps hosts educational seminars to address the difficult subjects of grief, loss, co-dependency, shame and depression.

“In providing counseling services to the community of Kake, I am amazed at what some people have survived, what losses they have sustained, what horrors they have endured,” said Major Scott Nicloy, corps officer. “I am encouraged to see the change and healing taking place through this specialized ministry.” n Jenni Ragland is the public relations director in the Alaska Division, USA Western Territory.

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Our impending identity crisis is hurting our souls

BY BRAD ABARE

An old French water company provides a valuable lesson in identity and soul.

Back in 1853, an Imperial decree from Napoleon III established a new company in France—Compagnie Générale des Eaux (CGE). Initially

a utility company that provided water to several French cities, by 1880 CGE had become an international water supplier extending their services to places like Venice, Istanbul and Portugal.

Over the next 100 years, CGE grew to 2,100 subsidiaries that employed over 250,000 people. The company also diversified into waste management, electricity, transportation, education, health care, catering, communications, real estate, entertainment and casinos.

In 1996—after posting record losses of $723 million and racking up $10.5 billion in debt —a new chief executive tried to streamline CGE by selling off several business units, including

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“The result of this identity crisis is that companies and organizations have now become suppliers of individual and the original water utility service. The company name was changed from CGE to Vivendi, and later Vivendi Universal, after recognizing its major entertainment emphasis.

Losses reached $13 billion by 1998. In 2006, the company sold an 80 percent stake in the Vivendi Universal Entertainment unit, allowing the formation of NBC Universal.

How did a successful company, in existence for over 125 years, get so far off track? The pride of France descended into a hodgepodge of commoditized conglomeration.

I’m afraid a similar story is playing itself out among our personal lives and in the lives of our churches—we’re experiencing an identity crisis and it’s affecting our souls.

Soul supplier “We are in the midst of a transition on a global scale from an era in which the vast majority of people lived with a sense of clarity, continuity, and consistency about their identity—their notion of who they are and how others view them—to an era in which identity is increasingly problematic across all levels of human organization, from the individual person to entire nations or civilizations,” wrote Hamid Bouchikhi and John R. Kimberly in The Soul of the Corporation. “The result of this identity crisis is that companies and organizations have now become suppliers of individual and collective identity.”

In traditional societies, individuals inherited much of their own identity from the surrounding social milieu (family, place of birth, tribe, religion). In an organizational society, individuals are defined by the companies and organizations in which they participate. Today, people are developing much of their sense of self from

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belonging to, or buying from, companies and organizations.

Organization as a soul provider When our identity is no longer found in who we are and how God sees us, we look to organizations to shape us and give meaning to our lives. From phones and fashion to politics and causes, our identity is then formed by who we buy from and who we belong to. This process of organization as soul provider has been gaining serious momentum. Consider these four reasons: Globalization: We’re connected to everyone, everything, everywhere. We enjoy our “Face-My-Twitter-Blog-eliciousLinkedIn-Wiki-world” because we’re connected to everything. We’ve forgotten what it means to be connected to the right things. People are more lonely and isolated than ever before. Today, one out of every four households in the U.S. has just one person living there. In 1950, it was one out of every 10.

Options: We have more choices than ever before. It’s no wonder why places like Trader Joe’s and In-N-Out Burger are so successful—they’ve narrowed the amount of choices for us. We cling to companies that decide for us because we don’t want too many options, we just think we do. It’s one of the reasons we like Apple so much. Walk into Office Max to buy a computer and you have hundreds of decisions to make.

Branding: We have a lot of the same stuff all trying to tell us why it’s not the same stuff. Observe the shelves in any grocery store and you’ll see rows and rows of the same food—just packaged differently. Do we really need a dozen different types of peanut butter?

Disruption: We prefer shortcuts and convenience. More and more people— especially in America—are working with

c o l l e c t i v e i d e n t i t y .”

—THE SOUL OF THE CORPORATION

their minds more than their hands. This has resulted in mental exhaustion and fat bodies. We spend less time relating, thinking and reading because our minds are too tired. We’ve lost touch with the rhythm of creation, seasons, day and night because we’re doing so much and are continually looking for more things to help us get more done.

Church as the soul provider If there is any organization that should be in the role of helping people find their soul, it’s the church. Yet, in an era when individual and collective identity is drawn from organizations, the church will continue to lose ground until we get back on the soul train.

“In the beginning, the church was a fellowship of men and women centered on the living Christ,” said Richard Halverson, former chaplain of the United States Senate.

“Then the church moved to Greece, where it became a philosophy. Then it moved to Rome, where it became an institution.

Next, it moved to Europe, where it became a culture. And, finally, it moved to America, where it became an enterprise.”

James Twitchell, in his book Shopping for God, points to research from Eva Hamberg and Thorleif Pettersson that shows how a competitive market spurs innovation and increases consumption. In other words, the reason the spiritual market continues to grow is because it feeds off itself. The U.S. has the highest weekly church attendance and the most diverse supply of religious pluralism in the world. The more we sell, the less we have to give. And the less we have to give, the more irrelevant we become.

Soul searching The church’s role in this identity crisis is to find its own identity and soul, and help

others find theirs. It starts with knowing your roots.

The late Daniel Boorstin, a historian and congressional librarian, said that planning for the future without a sense of the past is like planting cut flowers and hoping for the best.

What are your roots? How does the DNA of your church come through today?

Are the programs you offer a reflection of what you’re all about? Does the design of your building align with the design of your heart? How are you helping others find their identity?

If you’ve lost your soul, it is possible to get it back.

In 1985, Steve Jobs was forced to leave Apple. Over the next decade, Apple’s board attempted to sell the company to IBM, Sun Microsystems and Philips, but no one was interested. It probably didn’t help that in 1997 sales were down nearly 50 percent and losses were over $1 billion. Eventually, Steve Jobs was invited back to the company he co-founded and in 1998, the headline of a Fortune feature article read, “Apple is becoming itself again.” Jobs reconciled Apple to its innovative roots and aligned strategies with their historic identity. We see today that Apple’s return to its soul is obviously a winning strategy.

My prayer is for us to find our soul and identity, and to help others find theirs. May the church be a shining example of being defined not by the stuff we buy or what we belong to, but by a God who knows us intimately and intentionally. n Brad Abare is the director of communications

for the Foursquare denomination, founder of the Center for Church Communication, and president of Personality, a consulting firm that helps organizations figure out who they are. He and his wife, Jamaica, live in Los Angeles.

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outreach that’s out there

The phone’s ring interrupted our review of The Salvation Army’s programs in Bintulu, East Malaysia. The corps officer answered and started out the door without any hesitation to assist an Iban family who lost their home in a fire. I agreed to go along. We loaded up an old Toyota van with food, clothing, school and household supplies and set out on a two-hour ride into the Borneo jungle.

Captain Kolok Tan of the Bintulu Corps often gets calls like this. The local authorities do not have the time or resources to give to the Iban people, so they call on the Army. Tan responds to each case with the same boundless enthusiasm and eagerness to help. Ibans are a branch of the Dayak people, and are the predominant tribe in Sarawak, one of two Malaysian provinces on the island of Borneo.

The Ibans were feared as pirates and headhunters in days gone by, and some families still have the heads hanging on

BY IAN ROBINSON

TOUCHING THE FA R CO R N E R S OF THE WORLD

Photo by Nikole Lim

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their doorposts to ward off evil spirits. These homes are called “long houses” and consist of a series of wooden rooms built on stilts and joined together by a common veranda. As the family grows, they just keep adding another room on the end.

After a bumpy and dusty two-hour ride, we pulled off the main dirt road onto a dirt strip and continued to the ashen remains of a long house that once housed six families. Only a few charred posts remained, along with the blackened skeletons of motorcycles and a propane gas stove. A hastily erected tarpaulin—with corrugated iron walls on three sides—functioned as a temporary home for 20 adults and 15 children. We unloaded our donation of blankets, food and supplies, then spent some time talking to the family members.

Before we left, I asked the headman, through a translator, what his most urgent need was. “Water!” he replied. “We have no water tank to collect the rain, and the river is extremely polluted.” We had a water tank delivered and installed the next morning.

Filling the gap It may surprise some people that The Salvation Army is engaged in outreach like this countless times every day in the farthest flung corners of the earth. More often than not it is a disaster that opens the door of opportunity. When Cyclone Nargis

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devastated the Irrawaddy Delta region of Myanmar (Burma), the Army rushed to give assistance, supplying fresh water to Yangon residents from artesian wells at regional headquarters and the School for Officer Training. In remote villages, the homeless simply wanted their old houses replaced with the same material and design. Army officers and soldiers provided bamboo poles and tarpaulins then worked alongside the villagers to rebuild homes in the flooded rice fields, while adding sources of fresh water and sanitary systems to improve health.

Such close and intimate interaction often resulted in opportunities to share Christ as the Buddhist families discovered the love of Jesus acted out in a practical way in their midst.

Because flooding prevents children in upper Myanmar from getting to school for much of the year, the Army runs an elementary school to fill the gap. The family contributes 10 bags of rice, which the school sells to cover the child’s education.

The impassible roads also prevent access to health clinics in this area so Salvation Army corps in many villages maintain a stock of essential medical items.

Selected soldiers receive training from a qualified doctor in how to dispense medicines and deal with simple medical problems when necessary.

Serving a need The list of programs around the world is endless.

In China, The Salvation Army currently operates over 80 poverty alleviation and development projects, which assist over a million people in remote provinces.

These projects include improvements to water supply, electricity and sanitation, constructing and equipping schools, basic literacy training, agriculture support, microcredit, the construction of clinics and hospitals, provision of medical equipment and training of medical personnel for community health.

Children—taken off the streets of Nairobi, Kenya—are being trained in carpentry and make furniture for officers’ quarters to earn a living.

Illiterate men and women in remote villages of Pakistan are taught to read

and write so that they can obtain employment.

A peace-building workshop organized and conducted by Salvationists in the Eastern Highlands of Papua New Guinea has helped relieve longstanding tension that led to the closure of churches, schools and health services.

In country after country, region after region, village after village, The Salvation Army tirelessly works to meet the most basic needs of the world’s poor.

There is no predetermined strategy. The only coordinated global plan is that of our mission statement, to “preach the gospel of Jesus Christ and meet human needs in his name without discrimination.” The underlying approach, based on founder William Booth’s philosophy, is that helping a person to a better life on this earth goes hand-inhand with the salvation of their eternal soul. n Major Ian Robinson served in the Singapore, Malaysia and Myanmar Territory from 2004 to 2008 as executive director of Peacehaven Nursing Home, corps officer at Changi Corps and latterly territorial program secretary.

In August 2009, he and his wife, Isobel, moved from their appointments at USA Western Territorial Headquarters to become corps officers in Sheringham, United Kingdom.

Photos by Captain Kolok Tan and Laura Robinson.

“IN COUNTRY AFTER COUNTRY, REGION AFTER REGION, VILLAGE AFTER VILLAGE, THE SALVATION ARMY TIRELESSLY WORKS TO MEET THE MOST BASIC NEEDS OF THE WORLD’S POOR.”

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H awa i i ’s M i c ro n e s i a n assimilation program helps the islands merge BY ELIZABETH GROSS

Hawaii is often called a melting pot—a mix of many different cultures as numerous as the rainbow itself: Hawaiian, Samoan, Tongan, Filipino, Marshallese, Chuukese, Chinese, Japanese, Okinawan, Haole (white), Yapese, Palauan, Kosraean, Korean, Hispanic, Tai, Fijian and Vietnamese, to name a few. The needs are as numerous as the people who call this land home. The Hawaiian Salvation Army supported the first wave of immigrant Filipino plantation workers in the early 1900s and is now finding innovative and creative ways to meet the needs of our newest migrant population: the Micronesians.

The islands of Hawaii are home to 40 percent of the Federated States of Micronesia and the Marshall Islands legal migrant population. These groups began moving to the United States in the mid-1990s. As of the 2000 census, an estimated 20,000 Micronesian migrants lived in the United States, a number that is sure to be higher in the 2010 census. Micronesians come with an island-based worldview and often with limited understanding of Western life, culture, rules and expectations.

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The Micronesian Assimilation to the Hawaiian Islands (MAHI) Program, coordinated by Mesina Refilong of Chuuk, was created by the Leeward Corps in 2008 to help address the many needs of this newly arrived group. The program assists in the continued effort to combat poverty, homelessness, domestic violence and health-related issues, providing education (such as parenting classes) and support to improve academic success among Micronesian students. As an extension of the corps, MAHI is a ministry-based social service program that addresses many unmet needs of Micronesians now living in West Oahu. MAHI is connected with more than 25 families in Honolulu County, while also assisting the Honolulu Chuuk House and Marshallese House. The impact is evident and ever growing and has spurred the development of a strong program foundation.

Face of the corps The Army is helping cultivate a population of Micronesians—the “islanders within the U.S.”—who are aware and equipped to succeed in this new branch of their history.

Through the MAHI program, the corps offers

one-on-one assistance. When our Ray and Joan Kroc Corps Community Center staff helps a family take its child to a doctor, accompanies a mother to the Social Security office and helps her fill out papers, buys a family a toaster, or helps a student better understand the Western style of education, we are bringing a holistic healing that takes into account the physical life while allowing opportunity for prayer and participation with corps events and Sunday holiness meetings.

Micronesian cultures are relationally driven through family and friend affiliations. Families often tell Director Refilong they have no one to help them but her. As she said, “Some of the MAHI people won’t call an office, but they will call me at home in the evening.” One goal of the MAHI program is that the employee will become the face of the corps in the community. We’ve heard people say, “Ask the lady at The Salvation Army, Mesina, she helps the Micronesians.”

Diversely filled pews The Salvation Army in Hawaii has the unique opportunity of working with dozens of cultures and family structures.

The Kroc Ambassador Education and Outreach (KAEO) program is another creative ministry focused on bringing Scripture as well as recreational and educational programs to neighborhoods in the Kroc Center’s service area. KAEO Waipahu serves a neighborhood of Samoan, Marshallese, Chuukese and

Filipino kids and families. A new KAEO branch will soon be serving Hawaiian families near the future site of the Kroc Center in Honolulu, which is scheduled to begin construction at the end of 2009.

Each year, the Micronesian Youth Councils takes ministry to teens in the more remote islands.

During this annual island tour, the group preaches to teens and young adults; leads worship and prayer services; and hosts workshops, talent shows, outreach and service activities. This ministry helps to keep relationships strong between Salvationists and local culture. For 12 days this summer Hawaiian Divisional Youth Secretaries Captains Neil and Rubina Navarro, Territorial Youth Secretaries Majors Ivan and Jennifer Wild, Kelly Smith of the Guam Corps, and Kroc Ambassadors Luke Betti and myself traveled from Honolulu, Oahu, to the islands of Guam, Chuuk, Pohnpei and Majuro.

We are proud of the widely diverse congregation filling the pews of our corps. The peoples of Hawaii are many and as we learn to work together to help each other along, we get a taste of what heaven will be like, side-by-side with every nation, tribe, people and language, standing before the throne and in front of the Lamb (Revelation 7:9). n Elizabeth Gross is a Kroc ambassador in Oahu, Hawaii, USA Western Territory.

Photos by Mesina Refilong, Elizabeth Gross and Captain Neil Navarro.

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Dealing with gender violence in Pakistan The need for equality persists.

BY GEOFF WEBB

At age 12, Rahmatay was exchanged for another girl. Her father promised her in marriage to Naveed in exchange for Naveed’s sister as a wife for Rahmatay’s brother, according to an account in The Dark Side of ‘Honour’: Women Victims in Pakistan. But the men in the two families subsequently became embroiled in a bitter dispute. Naveed and his brothers wanted revenge—perhaps land or money. Naveed informed Rahmatay’s father that he would come the next day to marry his daughter. The father could not refuse: Rahmatay was already bartered away for another woman. So the child was dressed in bridal pink and readied for her wedding. The village mullah (Muslim cleric) baulked at performing the nikah (wedding ceremony) because the girl was too young. After Naveed put a gun to his head, Rahmatay was married and taken away. That very night, her “wedding” night, Naveed pumped five bullets into her young body, killing her. He claimed that she confessed to kari (having illicit relations) with her cousin, and so she deserved to die.

“Honor killings” are illegal under Pakistani law.

The Quran condemns even the possibility of such murder, but tradition dies hard, and in many parts of the country the authorities will not prosecute men who claim to have carried out an honor killing. Life for women in Pakistan continues to be difficult and sometimes precarious as the concept of maintaining “honor” is sometimes used as a cover for men to murder innocent women as a way to settle old vendettas, acquire land, secure money to pay off debts or be freed from their obligation, get rid of an unwanted wife or get a new one.

Settlements of supposed honor disputes usually involve the compensation price of one girl above the age of 7 or two under 7. To avoid giving up their young children, families are known to knock out the girl’s teeth to pass her off as older than she really is.

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The cycle of oppression Honor killings are the extreme edge of violence against women, but other statistics are also alarming.

Pakistan is a source, destination and transit point for human trafficking of over 350,000 people per year—predominantly women and children. But here, the human side of such trafficking is sometimes problematic. The tawaifs (“dancing girls”) used to be high-class courtesans in the time of the Mughal emperors. In the contemporary scene, however, their social standing is much lower.

As a tawaif grows older, less slender and her beauty fades, her source of income dramatically declines.

Her hope for survival rests in her young daughters, but no respectable man would marry the daughter of a tawaif. Instead, the tawaif and her family hope that a powerful businessman from Dubai or elsewhere will choose a daughter to become a “wife” for business trips to Lahore. For Rs25,000 ($300 USD— about five months wages for an average Pakistani), businessmen will often pay a mother—who now desperately needs the money—for the right to take the virginity of her young daughter.

The daughter will then generally be given an apartment to live in, where the businessman will visit periodically. But as she grows older and less attractive, her hope for the future will rest with her daughters.

On the domestic scene, in a country where most marriages are arranged, it is estimated that over 80 percent of married women experience domestic violence, often by in-laws as much as husbands.

Because newlyweds often live for a time in the husband’s family home, if the family does not believe the new wife is doing things “the right way,” she is beaten to teach her a lesson.

Young single women working as maids or nannies are often raped, yet because they lack education and their families are poor and need the income, they may feel that they must accept such treatment.

Not surprisingly, extremists in Pakistan’s west and northwest want to keep women suppressed and oppressed. Over 500 schools, mostly for girls, were bombed or burned in 2008 by militants. Yet wherever women are able to achieve education—currently only around 40 percent of Pakistani women are functionally literate—their voices can be heard calling for reform. Muslim women are becoming more vocal and are starting to see some positive change— however slowly.

Small steps forward Naturally, stories of gender violence are shocking. I find myself sickened and angry by such atrocities and the lack of rights for women. Sometimes, however, it is easy to forget that women’s rights have only been secured within the last century in Britain and the United States. It is estimated that one in three women in the “post-feminist” West still experience gender violence. Perhaps there is a continuing need in every society for the issue of the equality and rights of women be kept on the “front burner” lest the gains made in the past become too easily lost.

The government of Pakistan has been working to eliminate honor killings—and other forms of gender violence against women—but it is not easy to eliminate centuries of tradition with mere strokes of the legislator’s pen.

Several positive approaches can help address gender violence including advocacy, education and income support.

The Salvation Army, as part of the three percent non-Muslim minority, has only a small part to play at this stage. In terms of advocacy, the Army lends positive moral support to groups such as Women Living Under Muslim Laws and the Women’s Resource Centre. The media is becoming critical to raising awareness; some recent cases—too shocking and grisly to mention here—have raised outcry in the newspapers within the last few months.

Income support is an area that is relatively new for the Army in the Pakistan Territory. The fledgling Sally Ann project to help women gain life skills and earn income is producing positive results.

In areas where there is a slightly higher level of education, the number of honor killing incidents is decreasing. The Army’s role in education is longstanding with three schools that provide

education for female and male students. Tutoring is also provided for children living at Salvation Army boarding hostels and children’s homes.

Much work remains to be done, and the leadership within The Salvation Army in Pakistan has recognized the importance of addressing these issues.

The cabinet recently identified two of its continuing priorities as education and social assistance. These are only small steps, to be sure, but in a climate of longstanding gender violence, we understand that frustratingly slow progress is still progress. n Major Geoff Webb is the training principal in the Pakistan Territory.

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Coeur d’Alene Kroc Center:

DREAMS START HERE

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NEW CENTER BECOMES COMMUNITY’S GATHERING SPACE

BY SUE SCHUMANN WARNER

The Coeur d’Alene Tribe in northern Idaho is a staunch supporter of the USA Western Territory’s newest Ray and Joan Kroc Corps Community Center, which was opened and dedicated on May 9, 2009.

“We believe in investing back in our community,” said Tribal Council Chairman Chief Allen, who is also one of over 30 community leaders on the center’s advisory board. Allen noted that the center offers pride to the area. “These kids will be able to go someplace and have things available that aren’t otherwise. We believe in kids.”

Kroc Center Administrator, Major John Chamness, said the Coeur d’Alene Tribe often contributes money to local school districts and programs that assist youth in Idaho. As the first major donor to the Coeur d’Alene Kroc Center, the tribe gave $1 million to the project.

According to Paulette Jordan, tribal councilwoman and field specialist, support from the Coeur d’Alene Tribe is in many ways an extension of the attributes fostered in tribal culture.

From gravel pit to world class facility Located on 12 acres, the 123,000-square-ft. building contains: • 10 lane competition size swimming pool (25 yard

x 25 meter) with built-in spectator bleachers • Multi-activity gymnasium with eight suspension

hoops and three scoreboards (including dasher

boards for indoor soccer) • 400 seat chapel/performing arts center • indoor walk/jog track • recording studio (TV studio as well—Kroc TV) • group fitness studio with a spring-loaded floating floor • indoor leisure pool with 165 ft. waterslide, lazy river and zero-entry swimming pool • fitness center • rock climbing pinnacle • outdoor amphitheater • indoor playground • commercial kitchen with catering department To learn more about the center, visit kroccda.org.

“I am excited to show support to the Kroc Center,” Jordan said. “Growing up, I was always taught we were a hospitable people—it’s been a highlight for us to support those surrounding our tribal community.”

Though the reservation is roughly 30 miles from the Kroc Center, Chamness said many members often travel on weekends to use the Kroc facilities, especially the pools. The tribe also recently brought 40 day camp children to the Kroc Center.

“We are still in an infancy of our relationship with the tribe,” Chamness said. “But I am eager to build more opportunities for interaction, including basketball and wrestling tournaments.”

Up and running Just months following its opening, the Coeur d’Alene Kroc Center now averages 1,800-2,000 people a day and boasts 15,600 members. Six hundred families who could not otherwise afford membership have been provided with scholarships.

“Things are going better than fantastic,” Chamness said. “At this time of the year when it’s so nice outside, most people are usually at the lake but we are still recording record numbers.”

Chamness said they are keeping track of “mountaintop moments” from Kroc Center members, like a young boy who has changed his life and lost 20 pounds to date, an elderly gentleman who discreetly bought day passes for a family of five that was struggling with the price, or a grown man who cried after his experience at a Sunday service.

“We are scrambling to keep up with all of the excitement and the number of people who are now a part of our Kroc Center,” Chamness said.

At the start “This is where dreams start!” said Olympic gold medalist swimmer Tom Malchow as he looked over the crowded gymnasium at the dedication of the West’s newest Ray and Joan Kroc Corps Community Center. “Everyone who uses this facility can set a dream.”

The dream began for residents of northern Idaho five years ago, when Coeur d’Alene was chosen as one of the Western Territory’s seven locations for a Kroc Center.

“We’d been trying to get a community center for

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years, without success,” stated Dr. Jack Riggs, former Lt. Governor of Idaho and co-chair, with Art Brown, of the capital campaign. “When the opportunity came to get a [Kroc] center, it was amazing. There has been so much pentup need here… to have a facility A “mountaintop moment” for within the fabric local kids and the Kroc staff of The Salvation A local group in Coeur d’Alene, Army is beyond CDA4KIDS, finds children from the description. For lowest levels of poverty in the local me, the real school district and involves them in connection was activities that teach life skills and that it was The provide enrichment. The group recently Salvation Army.” brought 60 children, kindergarten The presence through fifth grade, to the Kroc Center. of the Army in The Kroc summer camp counselors Coeur d’Alene hosted the group, setting up games in the gym and readying the rock-climbing was a key wall for the kids. determination to We proudly smiled and watched as many. the kids floated down the lazy river, “One of the scaled the climbing wall for the first biggest parts of time, screamed during dodgeball, this gift is to have splashed around playing basketball in The Salvation the pool and lined up for the massive Army in our water slide. community,” The head of CDA4KIDS, James Kurb, and his staff repeatedly told us that said Mayor Sandi these children had experienced a lifeBloem, who changing opportunity. has served as Every child’s face exhibited such the chair of the enthusiasm and joy, without a care in local Salvation the world. These are the moments we Army advisory live for and to know that we were able to board since its bring a little happiness into the lives of inception. “The such amazing children has placed us on center will be a mountaintop. life changing for many n Submitted by Kip M. Sharbono, youth development coordinator at the Coeur people; it will d’Alene Kroc Center. be the gathering place for the community.”

The facility cost $38.74 million to construct and received a matching endowment for operations; Kroc funding totaled nearly $80 million. The community raised $7.5 million to support the effort, which included a $4 million gift from the city to purchase the land and prepare the site, previously a gravel pit.

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Ideal location The center’s location perfectly suits its purpose.

Located just off Interstate 90, the Kroc Center is adjacent to city softball and soccer fields as well as a city park. Schools and housing are nearby. The 68-mile long Centennial Trail, which links Spokane, Washington, with Coeur d’Alene, connects to the facility—enabling access by bicycle or foot.

From the welcoming lobby, with its soaring ceiling, fireplace, warm wood accents and northwest décor, to the many exercise and community gathering spaces throughout, the center makes a strong statement: we care about you—body, mind and spirit.

Enthusiasm for the center has run high in Coeur d’Alene and throughout the surrounding area. While this community, surrounded by forests and nestled along the shore of Lake Coeur d’Alene, has been blessed with an abundance of natural beauty, it has had no community center, municipal swimming pool, or performing arts center—until the Kroc Center came to town.

Located in one of the fastest growing areas in the nation, it is also home to a large low-income population of families, children and seniors.

“Forty-two percent of kids in the school district qualify for free or reduced lunch,” Chamness said.

A growing corps and ministry God is touching lives through the Kroc Center’s many ministries. The facility is busy from morning to night, with members enjoying swimming, basketball, volleyball, group exercise and fitness equipment.

Major Ben Markham, associate officer, reports that an elderly gentleman asked to look around the facility and take some photos. A volunteer escorted him through the building and they ended up at the theater/worship area.

As he started to take pictures, the volunteer noticed the man was beginning to cry. After he finished with the pictures, he said, “We’ve been waiting for so many years and now look how God has blessed us.” n Sue Schumann Warner is a senior editor at New Frontier and a contributing writer to Caring.

Photos by Sue Schumann Warner.

Billy Graham greets swimmers at the Hough Center in 1972.

Challenge and response Out of the Cleveland riots, an Army community center brings renaissance.

BY HENRY GARIEPY

The Salvation Army multipurpose center in Cleveland, Ohio, with its extensive and multifaceted programs, was a precursor to today’s Kroc Centers. September 2009 marks the Hough Center’s 40th anniversary. The following synopsis by Colonel Henry Gariepy, O.F., who inaugurated and directed the program for its first six years, is extracted from his book, Challenge and Response.

It seemed as though all hell broke loose. Violence reigned on the streets. Flames leaped from homes and businesses as part of the night’s spreading inferno.

Eerie sounds of glass breaking, sirens screeching and guns crackling filled the sky. People shouted, screamed, hid, looted, fled, prayed. Some were injured, some killed.

In that midsummer madness of 1968, a bloody battle erupted between police and black sharpshooters. After 30 minutes of shooting, three policemen lay slain in the street, eight others wounded and four African-American men killed.

Profile of urban pathology Hough—only blocks away from downtown Cleveland—was a community experiencing a violent “nervous breakdown.” More than an isolated outbreak, this was part of a larger epidemic. In 1966, that summer of our discontent, 43 riots and disorders were reported across the United States.

The tangle of urban pathology that brought on the riots penetrated into vital areas of community and individual life. Housing in Hough descended

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into crisis; the riots left over 3,000 vacant, vandalized buildings. Harboring vice and horrific crimes, neighborhoods became ghetto graveyards. Education slid into calamity as dropouts exceeded the number of graduates, who averaged a fifth grade reading ability.

Underemployment further aggravated the population.

Prostitution became a way of life for many young women. Burglary was the norm. Racial polarization added to the tension. Poverty was pervasive, causing human suffering and frustration both monetarily and of opportunity, pride and spirit.

In Hough, life was fragile.

Infantry of the church The Salvation Army sprang forth in response to the harrowing plight of the poor in East London in the 19th century. It served with “its sleeves Colonel Henry Gariepy’s rolled up,” out where newest book, Christianity the air was blowing, in Action, is available from the issues were real and Eerdmans Publishers as people were hurting. of September 2009. A For almost a century one-volume history of The and a half, the Army Salvation Army, the hardcover has served as the 300-page book includes 60 infantry of the militant photos and a vast array of Christian church, in Army history and information. the trenches where human need is greatest.

Hough would be a test of the Army’s vitality and mission; a formidable challenge.

Acknowledging a need for the Army’s presence in this community, major issues to confront included the security and viability of the program, along with the multi-million dollar cost. The challenge required big solutions and new concepts.

A bold venture One dynamic would make the difference— specializing in miracles and achievements beyond what ordinary people can accomplish—the power of God. Funds came from foundations, corporations and friends, both for the building and endowments for operational expenses.

Local residents helped decide on a site across from an elementary school and an upcoming senior public housing project for over 500 residents. As one of the

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first places to be torched in the 1966 riots, the parcel where the Army would build became a symbol of renaissance.

During construction, we invited young people to paint the wooden fence panels around the site and offered prizes. Over 200 children participated and the local TV station covered the event. Ten-year-old Glenda DeJarnette painted black and white hands clasped under a Bible with the words in black and white lettering, “We can get together.” Her dream for the center became an inspiration.

Miracle in Hough The long-awaited moment of dedication arrived on October 19, 1969, when the Army launched its first multipurpose community center. Door-to-door invitations brought 1,700 people to the event, 500 of whom had to watch it on closed circuit televisions.

Carl B. Stokes, the first black mayor of a major U.S. city, declared, “This building stands as an affirmation of the faith of The Salvation Army in our community.”

The Salvation Army made a $2 million [$11.5 million in 2009 dollars] investment in Hough. It was an investment in human beings that would derive rich dividends.

In his dedication speech, civil rights leader James B. Farmer said, “The Salvation Army, instead of cursing the darkness, has lit a candle.”

During a tour, one neighborhood woman expressed a common sentiment, “This is a miracle in Hough.”

Facets of the center Five major components, each with multiple services, comprised the Hough Center.

1) When the doors of the community center opened, an avalanche of people poured in. In the first six years, the center had over 10,000 registered members, 50 percent of whom were ages 16-30. An average day often saw over 1,000 people.

2) Social services outreach included counseling, emergency food assistance, clothing and housing, employment training and placement, referrals, group therapy, Drug Alert program, senior citizens activity and community programs for over 1,000 people.

A full-time outreach worker linked the center’s resources with homes, schools and neighborhood agencies.

Members of the men’s ministry group at the Hough Center in 2009.

3) Network agencies—over 70 public and private groups—helped the Army provide vital services for the community.

Hough did not have a local dentist so the Army arranged for a mobile dental clinic to come to the center’s parking lot each week. A satellite program of the main city library sponsored some 5,000 books and full-time tutoring. The School Neighborhood Youth Corps (SNYC) was designed to impede the high dropout rate in schools and provide basic work training in partnership with local non-profit organizations.

4) The clinic augmented the health and medical services of then Booth Memorial Hospital in Cleveland with a full-time nurse, counseling, nutritional aid, certified high school education for pregnant young girls and a day care for 48 infants and preschool children. Single mothers received critical vocational training, group therapy, social skills and home economics teaching.

5) The corps is the core of The Salvation Army, the spiritual ministry of which was interwoven throughout the tapestry of the center.

Action based When Billy Graham came to Cleveland in July 1972 for a crusade, his associate evangelist, Dr. Howard Jones, called with a request to see the Hough Center and the local community.

Graham toured the neighborhood, saw its destitution and discussed the Army’s ministry in the inner city. He visited each of the Hough Center programs, shooting baskets with young men in the gym, leaning over the side of the pool to chat with swimmers, and pausing thoughtfully in the chapel.

“This is really Christianity in action,” Graham

said near the end of the visit. “You are serving where the need is great.”

I thanked him for the best definition I have ever heard of The Salvation Army—“Christianity in action” —and what the Hough Center is ultimately all about.

Forty years of influence Today, the Hough Center continues to impact the Cleveland community. After 40 years, with a thriving program and membership, the community center is still based around the original five components and promotes positive life change.

An innovative human trafficking task force, which includes local FBI agents, representatives of the Cleveland Rape Crisis Center, a juvenile attorney, immigration attorney, private investigator and human services employees, has allowed the Hough Center to provide practical services to human trafficking victims.

“We believe that Hough has worked diligently through the years and built upon the foundation laid by all of the predecessors,” said Major Diana Capanna, Hough Center for Worship and Service commanding officer with her husband, A/Captain Joseph Capanna.

“Lives are continually being touched by the power of God and changed for his service.” n Colonel Henry Gariepy is the author of 29 books, adjunct faculty at the USA Eastern Territory’s School for Officer Training, guest speaker at Army events and a recipient of the Order of the Founder—The Salvation Army’s highest honor for distinguished service. A mere 210 Salvationists have been recognized since the award’s inauguration in 1917 by General Bramwell Booth.

Photos by Colonel Henry Gariepy and A/Captain Joseph Capanna.

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Members of the Army’s Quebec Christian Community Centre keep flags from their homelands on display as a reminder of the diversity represented in God’s family.

Canadian corps ease transitions for immigrants PAGE 34 CARING FALL 2009

As newcomers arrived in Halifax, Nova Scotia, Canada, with little idea of how to get along in the new country and culture, Tina Fluke realized even the food they received from The Salvation Army food bank was foreign to them. Determined to help the immigrants feel more at home, she created the New Country Café. Throughout the process of menu planning, grocery shopping and meal preparation, clients practice language skills and interact with peers who have also immigrated.

Fluke’s attention to the needs of a new community is replicated throughout the Army in Canada as people are welcomed into new corps

BY WINSOME MASON & KIM WALTER

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and communities.

Vianney Fernandes, who ran a successful business in Dubai, now oversees the community and family services office and organizes its successful Christmas kettle campaign.

Margaret Odutayo, originally from Nigeria, is an active member of the Community Care Ministries (CCM). Her children joined youth discipleship and music programs.

Efren Palma, Guatemalan by birth, is now a Canadian citizen and a Salvation Army soldier. He, too, is a CCM member and is always available to help around the corps.

Edelyn Musara grew up in The Salvation Army in Zimbabwe. She found her place in ministry here through the songsters as well as teaching Sunday school.

A together approach The need to help with the integration process of immigrants is not new. Colonel David Gruer, now retired, recognized this opportunity for ministry in 1989. He took his ideas to territorial headquarters, which eventually led to creation of the Immigrant and Refugee Services (IRS) program. Soon many of the newcomers, especially those who knew the Army in their home countries, joined the Canadian corps.

In an effort to support ministry units and encourage them to develop their own multicultural approach, the territory held a “Together” conference in 2008, the idea of then IRS Director Major Holly Patterson. This gathering brought together leaders and laity from ministry units enthusiastic about embracing a multicultural approach to ministry.

One can observe the similarities between the social conditions of the original and current Salvation Army.

People in William Booth’s day faced hard economic times. Thousands of social misfits were unwelcome in the well-heeled church culture of London, yet Booth’s passion was for the souls of the lost and those most in need. Booth’s first converts were mainly English by birth, but they represented a cross-section of the sub-cultures of the time. He began The Salvation Army in that multicultural setting and was soon taking his message of hope to all of the nations.

The Salvation Army was born to be an international movement.

Top: Junior soldiers are enrolled at Yorkwoods Community Church in Toronto. Middle: Members of the Laotian Corps in Hamilton, Ontario, celebrate traditional dance.

Left: Erin Mills Corps (Mississauga, Ontario) members Vianney Fernandes, Margaret Odutayo, Efren Palma and Edelyn Musara.

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In our day, the nations are coming to us. We have a garden of diversity in our own backyards. Are we prepared to tend his garden?

Part of our preparation comes in the form of understanding the immigration process. For many newcomers, the first months or years after arrival are spent living with relatives, working hard, studying, learning to speak English and saving as much as possible.

Later, they move into rental accommodations —often a high-rise building in a high-density area.

It offers more independence, but is a somewhat restricted lifestyle. Often the children are raised here, but the immigrants still have their eyes set on owning a home of their own. This dream may be realized by

All are offspring of your pleasure, bearing likeness of your face.

We are one, Lord, by your making, and in you we find our worth.

You have called us all your children, in your Kingdom here on earth.

Ev’ry nation under heaven, ev’ry color, ev’ry tribe, All created in your image, by your will and by design.

—Major Leonard Ballantine

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the time the children are ready for tertiary education.

Our role as representatives We need to ensure those in the frontlines are aware of immigrant behavior and know how The Salvation Army fits in relationships with newcomers. · We need to do a good job with our first contact.

When those in ministry first meet a recent immigrant, he or she needs to begin by building trust, loving the person in Jesus’ name and making the individual feel worthy of mentoring. In many cases, relationships with newcomers will be transient. We need to establish trust early and encourage continued confidence in the Army as they continue their journey. · We need to decide who we are.

Are we all convinced that The Salvation Army is still a movement with a mission to save the lost? Are we, like William Booth, actively working to bring hope to the marginalized members of our society?

Even with economic challenges, we don’t require expensive programs to reach out to others—loving them as Jesus did does not cost a cent. · We need to train our leaders to think multiculturally.

North America is not comprised of one race and never really was. If we are to be current with our society, we need to become a multicultural Salvation Army. Our leaders, future leaders, soldiers and employees must intentionally develop and pray for the vision of a movement that represents every nation in its sphere of influence. The goal is for every unit to reflect the community it represents. n Lt. Colonel Winsome Mason is the territorial multicultural ministries secretary in Canada and Bermuda. Captain Kim Walter is editor of Edge for Kids and staff writer for the territory’s editorial department.

Photos courtesy of the Canada and Bermuda Territory.

MICROENTERPRISES AND WOMEN Could the Army facilitate and encourage self-owned businesses?

BY CAROL SEILER

I recently read an interesting report in the Stanford Social Innovation Review (SSIR) entitled, “No Profit for Her” (Vol. 7, No. 2, Spring 2009), which cites research that female owned businesses given capital infusion by microfinance institutions do not become as profitable as male owned businesses. The randomized, controlled study was conducted in Sri Lanka and has apparently been validated in other studies in Mexico, Brazil and Ghana. In each case, said David McKenzie, study coauthor and senior economist at the World Bank, women owned businesses are not as gainful.

The argument presented in the article is that too many women’s business efforts are disproportionately impacted by challenges such as poverty and violence.

In the SSIR article, the key reason that microfinancing institutions (MFIs) do not want to fund these ventures is that a key predictor of loan repayment is physical collateral, which the women usually do not have. In addition, their businesses are more closely linked to neighborhoods. The women also invest in durable equipment rather than working capital, as they are “afraid their husbands will steal the money.”

In looking at other microenterprise websites, it is clear that when women’s lives and conditions are

changed the family and local social network is also altered.

As The Women’s Funding Network says, organizations must “leverage their power to promote equity for women.”

A supportive network The Women Leaders Network website, discussing best practices for supporting women’s micro-enterprises, includes the not surprising observation that these ventures face “multiple challenges related to size of their businesses, location of their businesses, various types of gender discrimination, and the dual role of women as family providers and caregivers in most APEC [AsiaPacific Economic Cooperation] economies.”

I am resisting the temptation to feel as though longstanding issues are again handicapping women, but it is worth considering this information and thinking through different action steps.

What if we built models that provided technical support, increased mechanisms that put safeguards around the businesses’ assets and provided intentional support systems? These are just initial ideas that surface through the development approach, not intended to “soften” any standards or measures of success, but

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to work through the realities without perpetuating the conclusion that women can’t cut a profit.

Is it just developing countries where this happens?

No. Microenterprise development is an incomegenerating strategy that helps low-income people start or expand small businesses. Generally, the business is owned and operated by one person or family, has fewer than five employees and can start up with a loan of less than $25,000.

Many times we approach the micro-enterprise question from the view of loaning the funds, which seems much more difficult. But could The Salvation Army come at this from another angle and use one of our current “assets” to set the foundation for this process?

Over the years our program councils at the divisional and territorial levels were required to submit documentation for new ideas and review budgets and program plans. We have processes, samples and a lot of experience in building small business ventures.

I suspect that low-income women who could become

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more likely to be funded in a micro-enterprise would be eager and willing to work on the process. This technical support could be easily shared in a workshop setting with women. Access to printers, computers, preparation forms, scanners or just a quiet place to “work” could be an interesting use of a classroom during the day.

Think how interesting and useful a supportive Army network, brainstorming meetings or collaborations could be. The resulting self-sufficiency would impact change in communities and is certainly compatible with our current efforts in “community capacity building.”

I believe our entrepreneurial spirit could find an outlet by supporting someone else’s success without the financial risk or direct cash investment. Through facilitation and organization, we have the ability to help people provide for their families. n Colonel Carol Seiler is the territorial secretary for women’s ministries and territorial coordinator for strategic mission planning in the USA Central Territory.

Salvation Army serves during crisis in Mexico.

BY LUIS URIBE

In Juarez, a Mexican city close to the U.S. border, The Salvation Army’s doors are open as usual, yet nothing is ordinary; nothing is as it should be. Soldiers directing traffic, guards standing at banks and army units patrolling the streets are now the norm in this town of 1.5 million people.

Combined with the troubled economy, fear over the violence from warring drug cartels is affecting the U.S.-Mexican border—and beyond.

“The atmosphere of the city is heavy… and sad,” said Captain Rene Rodriguez, corps officer of the Juarez Corps and director of the Children’s Care Center. “After 5 or 6 p.m. nobody wants to be on the streets, and the people are in their homes, doors locked.”

Juarez is not the only city impacted by the drug trafficking cartels that are fighting over power and territory.

“Here in El Paso, we are suffering the effects of the violence in Mexico,” said Major Pedro Delgado, corps officer of El Paso Temple in Texas. “People are not visiting Juarez anymore and families are separated because of the violence.”

Ciudad Juarez, commonly called Juarez, and El Paso comprise one of the largest binational metropolitan areas in the world with a combined population of 2.5 million people.

Previously, more than 60,000 people crossed the border daily, making Juarez the major port of entry for all of central northern Mexico, according to U.S. Border Patrol reports.

The escalating violence has changed all that. In 2008, action generated by the warring drug cartels produced 1,600 casualties in Juarez alone, according to an official Mexican

government report. Reuters reported that the drug war killed more than 6,000 people across Mexico in 2008 and over 2,500 people so far this year.

The Salvation Army exists within a culture and responds to the problems of the culture.

“We are also affected because we feel bound to help the people,” Delgado said. “But our

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Bureau of Investigation and the Bureau of Alcohol, Tobacco, Firearms and Explosives are working with the Mexican government to improve safety.

fight is not with arms; we can help them with prayers. That’s what we are doing, praying for Juarez.”

The conflicts between the drug cartels are now commonplace not only in Juarez but also in Tijuana, Monterrey, Morelia and many other Mexican cities. The situation has affected people’s lives on both sides of the border, as well as causing concerns within the U.S. government.

The Department of Homeland Security, the Department of Justice, the U.S. Drug Enforcement Administration, the Federal

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One Army stands strong Despite the climate of fear in Mexico and in U.S. cities close to the border, the work of The Salvation Army continues.

“No matter what, the Children’s Care Center is working normally,” said Rodriguez, speaking about the activities in Juarez. “We have 100 children from 2 months to 12 years old and the center is open Monday to Friday, from 5 a.m. to 8 p.m.” But the economy is affecting the fees and the donations for the programs.

“The fee collection is more than 90 percent down and the public contribution disappeared; business in general is affected.”

As Rodriguez said in Spanish, “Donde una puerta se cierra, una ventana se abre” (when a door closes a window opens)—a new resource from the government has alleviated the bad economic situation.

“The municipality offers scholarships to women with children who work. If they complete the documents correctly, they receive the money to pay for the fee at the Children’s Care Center.”

Rodriguez continued: “Since January 2009, we have benefited from the ‘Impulse Program,’ an initiative of the municipality of Ciudad Juarez. It was difficult to make this happen, but well worth the effort.”

The program is a partnership between the government and private organizations.

“We provide the space and they provide the equipment,” Rodriguez said.

“First of all,” he continued, “they installed video cameras and alarms, because they do not want to lose their equipment. Also, we have a panic button that connects us directly with the police; when we use it, the closest patrol unit arrives in less than three minutes.”

The Impulse Program donated 10 notebook computers—connected to the Internet—to the center.

“The requirement was that we hold one class a week for children between 4 and 12 years old, but we have two classes, sometimes three.”

The center also received equipment for a game room, including a mini-soccer table, an electric jockey game, a large TV, an iPod loaded with children’s music, a puppet theater, books and guitars.

“In addition, because we are now part of a city program, every child has life and health insurance protecting them while at the facility; the volunteers are included, too,” Rodriguez said.

Teaching and social service students from Ciudad Juarez University come to the center and give English and computer classes and help with the children.

From Monterrey to Tijuana through Piedras Negras With a population of 3.8 million in its metropolitan area, Monterrey—capital of the Nuevo León state, located approximately 560 miles southwest of Juarez—is another city enduring violence from the warring drug cartels. In 2005, Monterrey was ranked the most secure city in Latin America, but not anymore as violence continues claiming lives.

“Our major concern is that people are using drugs in front of our Children’s Center, and the kids can see that,” said Major Maria del Carmen Lopez, Monterrey corps officer. “We are creating a safe environment to teach children sound values and good ideas; we aim to avoid the drugs and the violence.”

Piedras Negras (Black Rocks) is a border city on the Mexican Riviera of the Rio Grande River, near Eagle Pass, Texas. With a population of 142,000 people, the town is an exception to the wave of violence engulfing Mexico.

“For the first time, Piedras Negras doesn’t have as much trouble as the rest of the country,” said Captain Hassan Flores, corps officer. The reduction in violence has occurred in part because many people cannot cross the border to enter the U.S. “We are helping people who do not have a place to sleep; they are the ‘border homeless,’” explained Flores.

The Salvation Army’s shelter in Piedras Negras can house 30 people, “but sometimes we need to accommodate 40. It is difficult to find resources, but we have donations and The WalMart Foundation provides

some food.”

In Tijuana, which borders California, people no longer walk safely outside at night. However, Captain Erasmo Vargas, Tijuana corps officer, reports that roughly 80 migrants regularly attend a night service and the corps maintains a program to help recently deported people with no family or contacts nearby.

“We lodge them—including a dinner at 7 p.m., a bath and a warm bed—for a maximum of 15 days,” Vargas said. A group that helps migrants sometimes arrives at the shelter at 3 a.m. Vargas said that he and his wife, Captain Ofelia Gres, shelter them. “The Salvation Army works 24/7,” he said.

While the drug cartel war continues, affecting both sides of the border, the work of The Salvation Army maintains its strength, helping people deal with difficulties and trying to bring them to Jesus.

“While we pray for this situation to end quickly, we continue—as The Salvation Army—to minister to the people in the name of Jesus Christ,” Rodriguez said.

n Luis Uribe is the editor of Nuevas Fronteras. Karen Gleason, supervising editor of New Frontier and contributing editor for Caring, added to this article.

Photos courtesy of the Mexico Territory.

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A Scandinavian Army sector in the The Scandinavian work of The Salvation Army in the USA Eastern Territory began to develop between 1887-1896. During this time, four million people from all over the world entered the United States. Many of these individuals came from a Scandinavian background and became dock builders, seamen, laundresses and carpenters.

The Salvation Army’s Scandinavian work originated in Brooklyn, New York, when four Swedish laundresses began holding meetings at the Brooklyn No. 1 Corps. These ladies came from Sweden to America in the early days of the Army.

They became active in developing a ministry with seamen and housekeeping immigrants who were looking for a place to gather, praise and share.

Unfamiliar with the English language, they began to conduct Swedish meetings following the English speaking services and soon realized the need was great. As these meetings continued to grow, two

BY SIDNEY F. ANDERSON

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Swedish-American sisters—Captain Annie Hartelius and Lieutenant Mary Hartelius—became officers and launched the Scandinavian work in Brooklyn.

From this humble beginning, the Scandinavian Army spread across the country. In the East, corps opened from Maine to Ohio. Over the years, a number have closed, but others remain strong with diversified services involving Scandinavians and other cultures.

The connections between those of Swedish, Norwegian, Danish and Finnish ancestry now involve four generations of Scandinavian roots.

Connecting the Scandinavian community The Eastern Territory tries to keep in touch with the local Scandinavian population, along with a number of “adopted” Scandinavians, throughout the year. It is clear to us that both the young and old are interested in connecting to their ancestry.

We publish a newsletter entitled Scandia that

East

Originally held for immigrants, cultural meetings now celebrate roots.

is distributed throughout the United States and overseas in Scandinavian countries.

The annual Scandinavian Congress is the highlight of each year, held at Camp Ladore in Waymart, Pennsylvania. Involving people from multiple corps, this event also draws family reunions and friends from distant places. For over 30 years, excitement builds nearing each Memorial Day weekend when the congress takes place.

Periodic regional gatherings, called “Kaffe Stugas,” are held in Jamestown, New York and Erie, Pennsylvania. These Scandinavian heritage programs involve plenty of coffee and Swedish cookies and cakes.

Another fellowship is held each summer near the Delaware Water Gap in the eastern sector of Pennsylvania. The annual picnic draws people from all over the region for Scandinavian delicacies.

The New Britain, Connecticut, corps—once a thriving Scandinavian congregation—continues to

host activities for this population.

Brooklyn Bay Ridge and Jamestown Temple, both in New York, still hold traditional festivals including Lucia, Midsummer and St. Hans. Bay Ridge also holds a special festival commemorating the 17-de mai (May Fest)—when Norway received independence from Sweden—in conjunction with the Bay Ridge area parade.

The Scandinavian work of The Salvation Army in the East is alive and well and continues to grow— perhaps not in the same manner of years gone by, but in a way that fits this day and age. n Major Sidney F. Anderson is the Scandinavian liaison in the Eastern Territory.

Photos by Tabitha Soderstrom, Michael Ortiz and David Hulteen.

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AND FINALLY...

Diversity of experience Reflections on multiculturalism I grew up in an all white, mid-size, blue-collar city. My only experience with “multiculturalism,” as I would later come to understand the term, was as a minority in my own community. We were the only Protestant family in the neighborhood. I often accompanied my childhood friends to St. Mary’s church on Saturday as they made their weekly confessions. I was in awe of the majestic stone architecture of the church, which was quite a contrast to my little storefront Salvation Army corps. In my high school graduating class of 700 people, there was not a single person of color. When I began studying, working and living among racially and culturally diverse populations, I never had the instinct to question the “rightness” or “wrongness” of the cultural mix. I understood it to be just the way that things were.

BY BETTY ISRAEL

The multitudes spread As an officer serving in various appointments, I have experienced a great number of culturally diverse situations. As a corps officer, with my husband, on the island of St. Thomas and then in Salamanca, New York, we lived within the cultures first of the Caribbean peoples and then the Seneca Nation of Native Americans. We experienced a variety of worldviews, value systems and behaviors associated with these cultures. Times of confusion and disagreement arose, but as we learned to look at the world through the eyes of others, we could not help but be changed ourselves.

We came to appreciate the riches and wisdom of these traditions. Our understanding of the Lord—along with our calling and mission in his service—matured and grew because of these encounters.

In the Greater New York Division, the diversity of experience and expression was almost beyond description. At divisional events, our prayers, testimonies and songs produced a cacophony of sound. While the different cultural groups—including Hispanic, Haitian, Portuguese, Italian, Korean and Chinese—regularly met in their own language settings, the influence of the varying worship styles, musical expressions and spiritual understanding enhanced everyone’s experience.

The Salvation Army commonly serves in areas where changing populations result in a variety of cultural traditions. This diversity affects not only styles of worship, but also the design of social ministries. As the differing cultural perspectives and experiences rub up

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DOING THE MOST GOOD

against each other, difficulties arise. Understanding the perspective of those seeking assistance and support can be a challenge. Simple realities, such as language skills, food pantry selections and varying family priorities, are just the beginning of such challenges. The tangle of complications with immigration status issues further muddies the waters of service and ministry.

Sadly, the coming together of multiple cultures often results in resistance, resentment and fear. This is true for both the community at large and in Christian congregations. Perhaps the Scriptural root of this divisive impact of multiculturalism is found in the Old Testament story of the tower of Babel. As a punishment for their arrogance in believing they could attain the heavens by their own efforts, God divided the people of the earth by a diversity of tongues, and scattered them to the four corners of the world. No longer able to work together, they developed into a multitude of cultures.

Healing the nations In this day, as people of the New Covenant, we are still diverse in culture; because of our unity in Christ, those very differences are sanctified sources of blessing.

If we are to be “the healing of the nations,” then we must become more purposely passionate, sensitized and equipped to worship and serve in multicultural and multiethnic settings.

A colleague of mine, Wesley M. Pattillo, of the National Council of Churches, shared this prayer at a recent meeting: “O creative God, you have made us in such rich diversity, yet commanded us to be one in your Spirit.

You have distributed among us gifts with the power to change and bless our world, and taught us to walk together in that mission.We ask for the wisdom and the backbone to seize the moments open to us, that your will might be done on earth as it is in heaven. Bless this band of fellow strugglers that we might grow in grace and in unity, as we seek to fulfill your mission here and now. In your holy name, we pray. Amen.”

All the nations you have made will come and worship before you, O Lord; they will bring glory to your name (Psalm 86:9). n Major Betty Israel is the U.S. national social services secretary.

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