It was almost midnight when the knock came at my hotel door. “The political security police are downstairs, wanting to question us,” my colleague informed me, looking very worried.

I was leading a team of eight Aussies, of diverse ages, occupations and ethnicities, and we’d been invited to teach at a university in this North African country. But it looked like we were now in big trouble, and I prayed silently as we walked down the stairs.

The plain-clothes policeman greeted us while his partner looked around. Then he asked (in Arabic), “Why have you come to our country? What are the objectives of your visit?”

My colleague, an Australian citizen who had been born in this country, answered him in Arabic: “We came to teach English at the university.”

“Is that all? What else have you been doing? Where have you been going?” the policeman demanded.

My colleague was very astute: “We’ve been sightseeing, and went out for dinner in your lovely town. Tonight we were the guests of the Dean of Engineering, Professor Ahmad.”

The policeman jerked backwards as though he had been hit. Professor Ahmad was politically powerful in this town, and we were clearly people not to be messed with. His attitude immediately changed. “Of course we are only concerned for your safety: we need to know your movements so we can protect you… we are sorry to inconvenience you.” He excused himself and they departed.

This event typified many aspects of our short-term trip. Every time we hit a dead-end or a crisis threatened, God opened up an unexpected door.

Even before we left Australia, the university that originally invited us pulled out, leaving us in the lurch two months before we were due to depart. A “chance” visit to a friend in another city in Australia landed me in the house of some Muslim friends of his. I mentioned my disappointment about having to cancel our trip. He immediately phoned his brother-in-law, who worked at a university in the country we’d been planning to visit. “They would love to have you,” he informed me, after he’d hung up the phone. A new door had opened.

Our two-week course, aimed at helping the university faculty teach English effectively, was very well received, and on the final day they held a celebration for us, and issued a heartfelt request for us to return. From the first day they knew that we were all followers of Christ, so we had opportunities to talk about our faith, and pray for course participants.

We also attended several churches, and were even able to bring a word of encouragement to some of them; however, it was mostly ourselves who went away encouraged. We visited various projects, including a medical clinic, a home for street kids, and a theological college, and were moved by the faith and courage of the Christians we met, both local and expatriate, who are serving Christ in very challenging and sometimes dangerous situations.

In this part of the Arab world where, as recently as ten years ago, Christians were being crucified in the streets, the church is growing. Christ’s followers are taking advantage of the (relative) political stability to share their faith with those who persecuted them. In places where unspeakable atrocities are taking place, the word of God is taking root, and it is bearing good fruit. Please pray for this country and its people: it faces a very uncertain political future, and desperately needs the peace only Christ can give.

“We are targets. We ARE targets.” That phrase kept repeating itself in my mind after a terrorist attack that interrupted our lives for many months. The period of post traumatic stress that followed was an enriching time of processing our theology of suffering and risk.

My husband and I serve in a creative-access country where traditional mission work is not acceptable. We work with an international non-governmental organization in an English language teaching project. We minister wholistically through our lives and project work as we interact with the local population in class, in the market, and in our daily lives.

There are various reasons why our country is not an easy place. However, the harshness of our location does not take away from the effectiveness of witness. Rather, it seems to enhance it, in God’s mysterious and unexplainable way of working.

Our location is tough emotionally because of the security issues and the real physical danger we face. Explosions, fighting, kidnappings, murders, and robberies are part of life. We have security guards, security training, and security updates. Obviously safety is not the main motivating factor in our lives. We live and work among people whom God loves and who are lost and needy.

They also have security to worry about, and where do they go when they want to find safety and a refuge?

Secondly, we are in a spiritually hard place. We are in enemy territory. The majority religion has a strong hold on people, and there is little response to the good news. If there is some positive response, the enemy of our souls attacks. There can be threats to the Christian worker, with implications for his or her project and company. There can be threats against the local person who has made a profession. A local brother’s decision to change his faith might be with mixed motives of wanting help to leave the country or to have a better life. It can seem that all our work has no fruit, and discouragement and darkness prevail.

Living here is physically hard. It is a harsh environment. Our country is beautiful with breath-taking views of snowy mountains and vast barren deserts, yet the challenges of travelling and living in a developing country that lacks the facilities and infrastructure for convenient living are not in place. We would appreciate reliable electricity, clean drinking water, paved roads, responsible government, and dependable transportation. Many little things can go wrong in our daily lives and lots of energy is used in the effort it takes to live here.

It is also socially challenging because of the transience of colleagues with whom we serve and share fellowship. Many do not stay for long. When their aid or development projects are done, they leave. It can be wearing to keep saying hello and goodbye so often. Relationships and friendships can become superficial, and deep fellowship and the resulting edification of each other is hard to find.

All of these added together constitute for a life of unrelenting bombardment of feeling overwhelmed. Why stay in this place?

Yet for some reason there are many workers here who find it difficult to leave, especially if they have been here longer. Why? I think one reason is precisely because it is a hard place! It is a challenge to be here, and yet seeing how God undertakes and sustains and pours out His grace is an incredible joy. There is encouragement from the visible evidence of how our efforts in aid and in developing the country and people, helping bring them some hope in a bleak place. Things can improve, even if it is on a small scale.

Though there are seemingly unending challenges in a hard place, there are also many open doors. We serve to meet needs in a wholistic manner – physically, emotionally, spiritually and socially. At one Easter party we had for our English students, we were discussing how Easter is celebrated and why. In response to some students’ question, one of the students mentioned the Christian website in their language where they could find more information!

People are curious about foreigners and will ask questions. So we often pray for divine appointments, and God provides them. Peoples’ needs give us opportunities to listen to them and pray with them. We can share our message discreetly, in small steps, learning to be as wise as serpents and as harmless as doves. There are many times and places we can share about what God has done for us. Our testimony of “God moments” in our daily life (rather than comparing and contrasting our religious systems, like fasting or worship or sacred books) is easy to talk about with our local friends and neighbours. In our conversations we can give examples of how God has provided answers to prayer, how we are not afraid to live here, and how we keep learning about the local language and culture. These are simple things they can relate to in their life as well.

So we are targets but not like we think. We are noticed like salt and light. An example is our watchman asking us one day if in our culture husbands don’t beat their wives. Wife-beating is not uncommon in our host culture. Our character and lifestyle send a message.

It is a privilege to be unworthy servants in a hard place. We are nothing more than weak vessels with a message we are ready to share when the opportunity arises.”

“We are targets. We ARE targets.” That phrase kept repeating itself in my mind after a terrorist attack that interrupted our lives for many months. The period of post traumatic stress that followed was an enriching time of processing our theology of suffering and risk.

My husband and I serve in a creative-access country where traditional mission work is not acceptable. We work with an international non-governmental organization in an English language teaching project. We minister wholistically through our lives and project work as we interact with the local population in class, in the market, and in our daily lives.

There are various reasons why our country is not an easy place. However, the harshness of our location does not take away from the effectiveness of witness. Rather, it seems to enhance it, in God’s mysterious and unexplainable way of working.

Our location is tough emotionally because of the security issues and the real physical danger we face. Explosions, fighting, kidnappings, murders, and robberies are part of life. We have security guards, security training, and security updates. Obviously safety is not the main motivating factor in our lives. We live and work among people whom God loves and who are lost and needy.

They also have security to worry about, and where do they go when they want to find safety and a refuge?

Secondly, we are in a spiritually hard place. We are in enemy territory. The majority religion has a strong hold on people, and there is little response to the good news. If there is some positive response, the enemy of our souls attacks. There can be threats to the Christian worker, with implications for his or her project and company. There can be threats against the local person who has made a profession. A local brother’s decision to change his faith might be with mixed motives of wanting help to leave the country or to have a better life. It can seem that all our work has no fruit, and discouragement and darkness prevail.

Living here is physically hard. It is a harsh environment. Our country is beautiful with breath-taking views of snowy mountains and vast barren deserts, yet the challenges of travelling and living in a developing country that lacks the facilities and infrastructure for convenient living are not in place. We would appreciate reliable electricity, clean drinking water, paved roads, responsible government, and dependable transportation. Many little things can go wrong in our daily lives and lots of energy is used in the effort it takes to live here.

It is also socially challenging because of the transience of colleagues with whom we serve and share fellowship. Many do not stay for long. When their aid or development projects are done, they leave. It can be wearing to keep saying hello and goodbye so often. Relationships and friendships can become superficial, and deep fellowship and the resulting edification of each other is hard to find.

All of these added together constitute for a life of unrelenting bombardment of feeling overwhelmed. Why stay in this place?

Yet for some reason there are many workers here who find it difficult to leave, especially if they have been here longer. Why? I think one reason is precisely because it is a hard place! It is a challenge to be here, and yet seeing how God undertakes and sustains and pours out His grace is an incredible joy. There is encouragement from the visible evidence of how our efforts in aid and in developing the country and people, helping bring them some hope in a bleak place. Things can improve, even if it is on a small scale.

Though there are seemingly unending challenges in a hard place, there are also many open doors. We serve to meet needs in a wholistic manner – physically, emotionally, spiritually and socially. At one Easter party we had for our English students, we were discussing how Easter is celebrated and why. In response to some students’ question, one of the students mentioned the Christian website in their language where they could find more information!

People are curious about foreigners and will ask questions. So we often pray for divine appointments, and God provides them. Peoples’ needs give us opportunities to listen to them and pray with them. We can share our message discreetly, in small steps, learning to be as wise as serpents and as harmless as doves. There are many times and places we can share about what God has done for us. Our testimony of “God moments” in our daily life (rather than comparing and contrasting our religious systems, like fasting or worship or sacred books) is easy to talk about with our local friends and neighbours. In our conversations we can give examples of how God has provided answers to prayer, how we are not afraid to live here, and how we keep learning about the local language and culture. These are simple things they can relate to in their life as well.

So we are targets but not like we think. We are noticed like salt and light. An example is our watchman asking us one day if in our culture husbands don’t beat their wives. Wife-beating is not uncommon in our host culture. Our character and lifestyle send a message.

It is a privilege to be unworthy servants in a hard place. We are nothing more than weak vessels with a message we are ready to share when the opportunity arises.”

I used to pass through the village like a tourist – admiring the variety of sights and sounds, the colour, the amount of life lived on the street. It was like looking at a bright wallpaper. But I can’t do that happily now because I know too much. I “read” the wallpaper.

The villages I walk through are each within one or two kilometres of one another on the outskirts of Bangalore city in south India, some commercialised and some still rural.

At a water tap women stand with the yellow and green plastic water-pots that have replaced the traditional brass – red saree, blue, floral, another red. Of course, it’s women standing and women who will carry the heavy load. Well, let me be fair. Things are changing. Men carry pots too, these days. But there’s a difference. Men bring a bicycle and carry six pots slung around it to ease the burden and finish the job quickly. Women carrying are usually stuck with one 15 kg pot at a time on head or hip, back and forth, back and forth.

A group of boys playing volleyball. Good – young people need games and exercise. What are the girls doing? No games for the girls? Nothing. They are never seen playing games.

Oh, I see some girls there. They’re carrying their younger siblings. More girls come by from a further village, returning their goats and sheep after the day’s grazing. Of course, that’s work for old people and teenage girls. Boys have to go to school.

I’ve come to a construction site now. Women work hard here carrying dishes of concrete, concrete blocks and sand, and get paid more than they used to. Their wages have gone up from 40 to 75 rupees a day. Men on the same site stand at the top of the chain gang and put the blocks in place. They get 150 rupees a day.

Wait, here’s something for young women – I have reached one of the six new nursing colleges on the way out from the city. Scores of young women and some young men train to be nurses. I hear the high number of training institutions is because of the demand for nurses in the Gulf, and that these young people will head overseas. But why? Parents invest in their training so they can send them off to earn and remit money back to them in India. So that’s why they get the opportunities! For whose benefit is the education then?

I head back to the Theological College where I teach mostly single and married men, with wives looking after the children.

The college welcomes women students. A single women’s hostel, built nine years ago, has rooms for 22. There have never yet been more than 14 young women. There were only two new girls this year. What’s the problem? Parents. They will pay for their son’s further theological education but few pay for a daughter’s. That would waste money. Anyway, our college offers Master’s degrees after earlier study, and everyone knows one must not let a daughter reach 24 still unmarried.

“Girls don’t need Bible training,” parental thinking goes. “People might say they are not ‘home-makers’ when you are arranging their marriage.” But aren’t women needed to reach out to women? “Yes, but let someone else do that.”

It’s a bit like the ancient Vedic saying, “Let a girl be born, but let her be born in someone else’s house.” Population statistics reflect that – more males than females, especially aged under ten, since the widespread use of ultrasound technology, and termination of female foetuses.

There are so many ways of keeping women down.

Beulah Wood has been in and out of India for 40 years, and longs for change for women and men whose family life is damaged by the traditional system.

Ainura walked down the street on her way to the village store, her mind occupied with how to persuade her parents to allow her to go to the capital city to study.

At 18 years old, she had finished school the previous summer, and had no desire to spend the rest of her life in the village, helping her mother run the house until her own marriage. And that marriage, she hoped, would not be for a long time yet!

As Ainura walked along, she became aware of a car driving slowly behind her. She idly wondered if the driver needed help finding an address and turned to see. Suddenly the car stopped and three men she didn’t recognise jumped out and ran towards her. Ainura tried to escape but the men were too fast and too strong; they quickly overpowered her and forced her into the car. Ainura continued to struggle as they drove away – she knew the fate that awaited her at the destination: it would be the end of all her hopes and dreams. When the car pulled up outside a house, the youngest man’s family was waiting – holding a headscarf. If they managed to put the headscarf on her head and secure it, then Ainura would be considered married.

She cried and fought as they took her into the house but to no avail. The women gathered around her, all talking together about the time when they themselves were bride-napped; they tried to persuade her that she was getting a good husband and that it would be better for her if she just cooperated – after all, she really didn’t have any choice. Only one hope remained for Ainura – that her family would come and save her – so she continued to struggle until well after dark. Eventually, though, she accepted that her family had chosen not to come, and that by continuing to refuse she would bring shame on them. She also knew that even if she could escape, her family would now refuse to let her return home.

As she permitted the headscarf to be placed on her, she mourned the loss of her dreams. There would be no study, no university: her future was now contained within these four walls. As wife to the youngest son, she would now be responsible for running the household under the authority of her mother-in-law. Dazed, she wondered how her life could have changed so much since she stepped out of her house just that morning…

Ainura’s story is, sadly, all too common here in this part of Central Asia. Bride stealing (Ala Kachuu in the local language) is officially against the law, but has been increasing in the past few years, in both the cities and the villages.

One young believer was kidnapped recently on her way to her university class. A fellow student had jokingly declared he was going to marry her – except he turned out not to be joking. He arranged for his family’s help to bride-nap her, and took her back to his village. She is now unable to finish her university study, and is separated from her like-minded friends and fellowship.

Interserve partners in the south of our country are on to their third language helper, having had both their previous language helpers bride-napped – not a usual language learning problem! Fortunately, not long ago their third helper was able to talk her way out of the same situation and return to her home, where, just as fortunately, her family received her back.

This is rare, as all too often the girl is powerless to do anything but accept the situation. If she runs away, she brings disgrace on her family and is often turned out with nowhere to go. The family see her as a traitor to them and to society, and may disown her completely.

Frequently, the bride-napping is done with the agreement of the girl’s family, although the girl herself will know nothing about the plans that have been made on her behalf. In one such case, a young believer heard that she was about to be stolen by a non-believing man. She told her family that she would not go along with it. For her own safety she then had to flee the country, as the family could well have killed her if she persisted in refusing to marry the man.

The extent of bride-napping is not fully known but is probably great. In one village we visited, about 95% of the women said that they had “been stolen” and seemed to see it as a normal way of life. They all claimed to be happy, and for some this is probably true and the ‘napping’ possibly even happened with their consent. But for many the reverse is the case and they end up in abusive situations involving rape, beatings and other atrocities.

So why is bride-napping such a problem? Why do so many men resort to bride-napping as the means to get a wife? There are cases where it is done more out of tradition, and the girl will be involved in arranging it, along with her family. In these cases it is treated as a joke and part of the celebration. However, more often than not, the girl knows nothing about it, and sometimes does not even know the man involved.

Tradition demands that the youngest son marry so his bride can take on the running of the home and free up his mother to care for the grandchildren. Some men feel that the only guaranteed way to obtain the bride of their choice is to bride-nap her. Other men may be too poor to pay the expected dowry, which may be as much as five horses and other expensive gifts, to the girl’s family. Or – all too often – if the man is known to be involved in alcohol or drug abuse, no one is willing to marry him, and so bride-napping is seen as the only option remaining for his family.

So, if Ala Kachuu is illegal, why is so little being done to stop it? There is a maximum prison sentence of two years for men who are successfully prosecuted; however, this does not seem to act as a deterrent. Ala Kachuu is often ignored by the authorities due to corruption and the view that bridenapping is a family problem, and as such the police prefer not to get involved. In the rare cases where they do take action and are successful in sending the man to prison, the marriage is not declared void. The wife then has to live with the shame not only of being bride-napped in the first place, but also of her husband’s imprisonment.

Ainura now lives happily with her husband and two children but she still thinks wistfully of what might have been, and makes plans for her daughter’s future, plans that include university and a good job. It’s the kind of future that, sadly, was stolen from Ainura, and is stolen from many women in this nation. Ainura’s hopes for her daughter could become reality – but only if the perpetrators of Ala Kachuu come to recognise that bride-napping is not a harmless cultural tradition, but rather a violation of women’s basic rights to dignity and free choice.

The author has been living in Central Asia with her family for the past six years, and is involved in community health education.

I used to pass through the village like a tourist – admiring the variety of sights and sounds, the colour, the amount of life lived on the street. It was like looking at a bright wallpaper. But I can’t do that happily now because I know too much. I “read” the wallpaper.

The villages I walk through are each within one or two kilometres of one another on the outskirts of Bangalore city in south India, some commercialised and some still rural.

At a water tap women stand with the yellow and green plastic water-pots that have replaced the traditional brass – red saree, blue, floral, another red. Of course, it’s women standing and women who will carry the heavy load. Well, let me be fair. Things are changing. Men carry pots too, these days. But there’s a difference. Men bring a bicycle and carry six pots slung around it to ease the burden and finish the job quickly. Women carrying are usually stuck with one 15 kg pot at a time on head or hip, back and forth, back and forth.

A group of boys playing volleyball. Good – young people need games and exercise. What are the girls doing? No games for the girls? Nothing. They are never seen playing games.

Oh, I see some girls there. They’re carrying their younger siblings. More girls come by from a further village, returning their goats and sheep after the day’s grazing. Of course, that’s work for old people and teenage girls. Boys have to go to school.

I’ve come to a construction site now. Women work hard here carrying dishes of concrete, concrete blocks and sand, and get paid more than they used to. Their wages have gone up from 40 to 75 rupees a day. Men on the same site stand at the top of the chain gang and put the blocks in place. They get 150 rupees a day.

Wait, here’s something for young women – I have reached one of the six new nursing colleges on the way out from the city. Scores of young women and some young men train to be nurses. I hear the high number of training institutions is because of the demand for nurses in the Gulf, and that these young people will head overseas. But why? Parents invest in their training so they can send them off to earn and remit money back to them in India. So that’s why they get the opportunities! For whose benefit is the education then?

I head back to the Theological College where I teach mostly single and married men, with wives looking after the children.

The college welcomes women students. A single women’s hostel, built nine years ago, has rooms for 22. There have never yet been more than 14 young women. There were only two new girls this year. What’s the problem? Parents. They will pay for their son’s further theological education but few pay for a daughter’s. That would waste money. Anyway, our college offers Master’s degrees after earlier study, and everyone knows one must not let a daughter reach 24 still unmarried.

“Girls don’t need Bible training,” parental thinking goes. “People might say they are not ‘home-makers’ when you are arranging their marriage.” But aren’t women needed to reach out to women? “Yes, but let someone else do that.”

It’s a bit like the ancient Vedic saying, “Let a girl be born, but let her be born in someone else’s house.” Population statistics reflect that – more males than females, especially aged under ten, since the widespread use of ultrasound technology, and termination of female foetuses.

There are so many ways of keeping women down.

Beulah Wood has been in and out of India for 40 years, and longs for change for women and men whose family life is damaged by the traditional system.