A Paper Submitted to Dr. Neal H. Creecy in partial fulfillment of the requirements for completion of
GLST 500 Global Studies Survey
By
Ryann S. Ruckman
Dec. 9, 2013
Table of Contents
Introduction………………………………………………………………………..3
Kazakhs of Mongolia Background Information………………………………..4
History………………………………………………………………………4
Language…………………………………………………………………..5
Social Structure……………………………………………………………6
Culture………………………………………………………………………7
Economy……………………………………………………………………7
Religion……………………………………………………………………..8
Survey of Missions Work……………………………………………………….11 Church Status………………………………………………………….....11 Known Believers………………………………………………………….12
Challenges……………………………………………………………......13
Present Strategies…………………………………………………....….14
Proposed Strategy………………………………………………………..…….15 Accessing the Country…………………………………………………..15
Discipleship and Church Planting Strategy…………………………...16
Conclusion……………………………………………………………………....18
Bibliography…………………………………………………………………......20
Figures – Physical Map of Bayan-Ulgii, Mongolia…………………………..3
Introduction
The Kazakhs of Mongolia are a people untouched by the gospel fire and the redeeming love of Jesus Christ. The Kazakh’s of Mongolia are the largest ethnic minority group in Mongolia, numbering over 100,000 and mainly live in the western province of Bayan Ulgii. These nomadic people migrated from their homeland of Kazakhstan and are a people rooted in tradition and ancient customs, which make the gospel fire difficult to ignite within their hearts.
Figure 1: Physical Map of Bayan-Ulgii, Mongolia.
The country of Mongolia is bordered by Russia to the north and China to the south. Joshua Project gives the Kazakh’s of Mongolia a 1.2 on their progress scale, which means there are less than 2% Evangelicals and less than 5% Christian Adherents within the total population. The Joshua Project gives the following projections: Primary religion- Islam; religion sub-division- Islamic Animists, with no active church planting in the past 2 years. This country and ethnic group falls into the category of “unreached people group” which is defined as: “a people group within which there is no indigenous community of believing Christians able to evangelize this people group.” This paper seeks to explore the diverse and amazing history, culture, language and religion of the Kazakh people of Western Mongolia. I will determine the impact or lack of impact that western and non-western missionaries have had on this unreached people group through missionary journeys. I will show new and innovative strategies that missionaries should use in order to reach these remote people with the fire of the gospel.
Mongolian Kazakh Background Information
History
The history of the Mongolian Kazakh’s first begins in Kazakhstan during the fifth century. The Kazakh people began as a nomadic people made up of loose knit clans in the late fifteenth and early sixteenth centuries, later forming a ethnic and political federation with a distinct identity out of a necessity for protection. “The formation of the Kazakh people began in the mid-fifteenth century, when two princes of the Mongol White Horde successfully laid claim to the frozen lands between the Chu and Talas rivers.” Throughout the next century, other indigenous groups and Turkic Mongols added to the already distinct identity of the pre-existing nomadic Kazakhs. In the nineteenth century, the Russians acquired Central Asia through a steady process of annexation. In the 1860’s the first Kazakh’s crossed the 900 km mountainous stretch of Russian territory in order to migrate to Western Mongolia. During the Russian Civil War of the 1920's and 1930's, tragically half of the Kazak population was killed. During this time, many Kazakhs fled to China and Western Mongolia. Even though the Mongolian Kazakhs were subjected to the same purges, forced collectivism and cultural and religious destruction as the Mongolians in 1924, because of the communist influence of Russia. Due to their determination and distance from the Mongolian capital, Ulan Bator, their cultural identity and lifestyle remained intact, whereas Kazakhstan became more modern and Russianized.
Language
The Kazaki language is a distinguishing factor between the Kazakh and Mongolian people. The Kazaki language is a Turkic language with strong Tatar and Mongol influences. “It is part of the Nogai-Kipchak subgroup of northeastern Turkic languages.” Kazaki is spoken by more than 8,050,000 people: 5,293,000 in Kazakhstan, 1,112,000 in China, 808,000 in Uzbekistan, 636,000 in Russia, more than 200,000 elsewhere.” It is still the dominant language of the Bayan Ulgii and Khovd province today, but vast majorities of the Kazakh people are also proficient in Mongolian and a smaller number speak Russian and even children are taught in public schools either Kazaki, Mongolian, or both.“
Social Structure
Neither now or in the past have the Mongolian Kazakhs been systematically discriminated against, instead they enjoy equal rights with the Mongolian people and even suffered with them during the purges by Russia in the 1930’s and because of their limited cultural and political autonomy they enjoy a superior social status when compared to other minorities in Mongolia. The Kazakhs are the only minority who are allowed to provide instruction in their own language; they also have their own newspaper, periodicals, along with Kazakh radio and television broadcasts. "Those remaining in Mongolia express high levels of territorialisation to both Mongolia as a whole and to smaller scales of place within Mongolia (i.e. the Kazakh aimag of Bayan-Ölgii, specific summons/counties or towns and cities), while those that have migrated to Kazakhstan express a commitment to remain in Kazakhstan but retain strong attachments to smaller scales of place in Mongolia." However, due to increasing nationalism and the beginning of democracy, ethnic relations between the Kazakhs and Mongols have become worse in recent years.
Culture
The Kazakh of Mongolia are simple people who live mainly in round tents made of felt stretched across wooden frames during the summer, known as Yurts, and in the winter they reside in adobe houses made of concrete blocks. Gender roles have played a significant role in the nomadic economy, traditionally men are responsible for herding and hunting, while women cook, care for children and prepare textiles. However, today many of the Kazakh work as highly paid coal miners, but others still hold to a semi-nomadic Kazakhs known as pastoralists, which involves herding sheep, goat, yak, camel and horses. The horse is an integral part of the Kazakh culture, representing freedom and prestige. Horses are the currency when a young couple marries, known as the “bride price”, the quotations says, “A beautiful women is worth 80 fine horses.” One of the most amazing and traditional parts of the Kazakh culture is their ability to hunt from horseback and use trained female golden eagles, in pursuit of their most coveted prey, the fox.
Economy
The severely altered social and demographic structure of western Mongolia, in the early 1990’s caused nearly 60,000 Mongolian Kazakh’s to return to their homeland of Kazakhstan. This was due mainly in part to Soviet-era networks being dismantled, which resulted in their supply routes being devastated, government support being reduced, making the herding lifestyle harder and leaving them with few employment opportunities. Many Mongolian Kazakh’s sought to put the herding lifestyle behind them for a more modern Kazakhstan, because of their desire to provide their children with better educational opportunities. Another determining factor for Mongolian Kazakh’s returning to Kazakhstan was the educational and financial incentives being offered to diasporic communities desiring to return to their Kazakhstan. In the late 1990’s, a dzud (extremely cold, windy, dry winter) devastated rural Kazakh communities in Bayan-Ulgii, resulting in a livestock lose of 128,200 animals, which caused severe hunger and poverty. Despite these hardships Bayan-Ulgii began to reemerge slowly in the early 2000’s because of their geographical position between China and Russia they created small-scale trade, which would became the foundations for larger entrepreneurial businesses to be built. The biggest economic growth for Mongolian Kazakh’s in Bayan-Ulgii occurred between 2003 and 2008 when expanding consumerism, tourism, and attitude towards a Kazakhstan migration changed. In 2007, tourism in Mongolia had increased to 451,788, 94.7% of people were employed, and consumption and consumerism were increasing exponentially. The most beneficial entrepreneurial signs of growth in Western Mongolia are the results of Eco-tourism, which has provided several unique opportunities to view the Altai Mountains, petroglyphs, eagle hunting, hiking, climbing, and trekking.
Religion
The Kazakh people embraced Islam during the sixteenth century and even though the Mongolian Kazakh’s were originally Sunni Muslims, little evidence of this religion is shown in Western Mongolia. According to Finke, “religion has a growing influence...but there are few strong adherents to Islam among the Kazakhs and the number of people praying regularly is very small. The same is true of fasting and giving alms”. In the early 1990’s Privatsky conducted interviews with the Mongolian Kazakh’s in Bayan-Ulgii about their Islamic faith, and the powerful ascriptive elements ingrained within their cultural identity. Many Mongolian Kazakh’s attribute a pure heart, belief in God, and values such as honesty and reliability with being Muslim, while only a few mentioned the five pillars. One informant said it this way, “All Kazakh’s are Muslims. You don’t have to do Islamic practices or say you’re a Muslim. If you are Kazakh, you are a Muslim.”
It’s not surprising that amongst the traditional folk religion of the Mongolian Kazakh people is their belief in animism, which is the belief that non-human things have spirits, and ancestor worship, which is widely practiced today. The Mongolian Kazakh’s have always been an autonomous people group within Mongolia, due mainly in part to their customs and traditions, which has kept their unique identity alive and led to the development of their folk song culture. This cultural aspect known as mourning or “lamenting” has long been a part of Mongolian Kazakh spiritual culture, and reflects ancient and evolving beliefs in death, soul and the afterlife. These songs are usually song by female relatives of the deceased such as the widow, daughters, and sisters. Interestingly, their religious beliefs are not based on faith or spiritual conviction instead they believe as they do out of a deep-seated need to maintain their traditions, cultural identity and ancestral heritage.
The U.S. Embassy’s: Department of State, Mongolia, International Religious Freedom Report 2012 provides us with a detailed summary of the current climate and statistics of Mongolia 2012. “According to government statistics, 53 percent of citizens identify, as Buddhist…Muslims constitute approximately 80 percent of the population of the primarily ethnic Kazakh western province of Bayan-Ulgii and 5 percent of the population nationwide whereas approximately 4.7 percent of the nationwide population is Christian, and 2.9 percent of the population still practiced Shamanism, which is widely viewed as a form of healing.” According to 2011 census records: there are 630 registered places of worship, of which 272 are Buddhist, 293 Christian, and 65 belonging to various other religious groups. There is much diversity of religious groups presently in Mongolia and is it vitally important that Evangelical Christian Missionaries begin working immediately within this predominantly unreached country.
Survey of Missions Work
Status of the Church
The Mongolian Constitution protects religious freedom and recognizes the separation of church and state, but there is no official state religion, even though Buddhism is respected as the prominent religion of the country. In order to function legally any religious group must register with local, provincial and General Authority of the State. Although, proselytizing is not forbidden, it is limited; religion or religious customs cannot be promoted by force, pressure, or means that may be harmful to ones psychological, spiritual, or physical health. Unfortunately, there is opposition from the Mongolian government in response to Christian missionary activities amongst the Muslim Kazakh people of Bayan-Ulgii province. The government also makes it extremely difficult for Christian missionaries to enter and reside in the country for longer than 90 days without a work visa and many have been deport for their extracurricular religious activities. According to Christian groups one of the main reasons for government officials’ refusal to register a church was that the officials believed there were “too many” churches, or that there should at least be parity in the registration of Buddhist temples and Christian churches.
Known in the past as the least evangelized country, there was between 4 and 40 protestant believers in Mongolia in 1990, as of now there are approximately 50,000 protestant members in 500 local congregations in Ulaanbaatar. Mongolian Christianity is unique because of its non-denominational structure where groups like the Mongolian Evangelical Alliance, the National Council of Churches, and Joint Christian Services International oversee Protestants groups so that Mongolia’s 20 people groups can be effectively reached with the gospel. However, Orthodox and Roman Catholics who number roughly 1,000, along with Assemblies of God, Evangelical Free, the conservative Missouri Synod of the Lutheran church have sought to go it alone, whereas the Southern Baptist International Mission Board is no longer registered in the country. The Mongolian Evangelical Alliance is the countries leading church body, uniting over 60-70% of Mongolia’s congregations, whereas the Joint Christian Services combines 15 different mission agencies, which include: dairy services, job creation programs, veterinarians, food-for-work and orphanages.
Known Believers
In both the religion and status of the church sections of this paper, I gave detailed statistics and groupings of Christian’s organizations that are present and growing, but are concentrated in the capital city of Ulaanbaatar and the city of Erdenet, according to U.S. Embassy reports. The Joshua Project is by far more accurate, defines Evangelical as followers of Christ who generally emphasize: “(1) The Lord Jesus Christ as the sole source of salvation through faith in Him (2) Personal faith and conversion with regeneration by the Holy Spirit (3) A recognition of the inspired Word of God as the only basis for faith and living (4) Commitment to Biblical preaching and evangelism that brings others to faith in Christ.” In accordance with the definition, Joshua Project shows the approximate number of known evangelicals as 0.20% and professing Christians as 0.05%, so we can only conclude that known believers fall somewhere between these to percentages. However, I have been in contact with a Christian and Missionary Alliance international worker in Hovd province and I am excited to report that there are approximately 7-8 true believers in Hovd and 30 in Bayan-Ulgii provinces and there numbers are growing everyday.
Challenges
The kingdom of God is constantly at war and in conflict with the forces of darkness and the challenges they will face when ministering to the Mongolian Kazakh’s is no different. According to my C&MA contact working in Hovd province, Kazakhs are culturally (though not spiritually) Muslim, though their worldview is mostly animistic like Mongolians. Being Muslim actually makes it easier to introduce God's story and they are pleasantly surprised at their openness. For the most part, people in my contact’s area are anti-religious because they have never seen genuine godliness, only legalism. In Bayan-Ulgii social pressures are much higher to conform... it is basically a Kazakh province within the country of Mongolia, as opposed to Hovd which is only 10% Kazakh.
According to my contact, learning Kazaki their “heart language” is very important, especially since they are a minority group. Unfortunately, Kazaki is a bit more difficult even than Mongolian. They actually have quite a few tools now in Kazaki, though their communities typically do all of their education in Mongolian and remain illiterate in Kazaki. They are trying to do a lot more with stories.
The economy is extremely tough, and men are difficult to reach. They are interested in work, and alcohol (even the Kazakhs). It is difficult to motivate them towards relational or spiritual activities. On top of that, the Kazakh culture is extremely fractured between specific tribes and a spirit of constant competition. No one asks for or offers help. More often than not they bad-mouth each other and even spread lies. Politically, religious visas are quite limited and development visas aren't that much easier. They always have to be careful in separating their work and their faith activities to some degree. When working with such a practical people most of them think it is best to build trust and respect through community work.
Regarding scripture, most Kazakhs are initially very hesitant to interact with the Bible but genuinely curious and impressed when they do. They are not interested in formal religious places (especially Mongolian ones). They are greatly relieved and even excited when my contact tells them, "I'm not going to talk about Jesus OR Muhammad... if you want to learn who God is, and who He made you, then let's start at the beginning with Adam. If you don't know your own problems then you're not going to understand salvation anyway."
Present Strategies
The first an best strategy that should be utilized by all Christian’s is complete obedience to the will and leading of the Holy Spirit. Currently, my C&MA contact is working with CAMA Services International, who concentrates on language learning and implementing various community-based projects in Hovd, western Mongolia.
They are intentionally trying to develop projects which engage men through family-oriented water well project, youth-oriented fitness training center (Cross fit), experimenting with the construction of rocket stoves, and facilitating a weekly forum for young married couples. Another group, the English Language Institute was started by a couple in Bayan-Ulgii is a private English-training school, operating as a business, and just this year several younger ELI folks have joined them and are teaching in local schools. There are American Lutherans who did leadership training in Kazakhstan are currently trying to relocate to Ulaanbaatar in order to facilitate Kazakh ministries.
According to my contact, they appointed a church planter last year from Kazakhstan with whom we are partnering with in Hovd. He is doing ministry under a visa from a local Mongolian church. My C&MA contact informed me of another unknown organization, who is a German couple in Bayan-Ulgii who have established a carpentry skills-training shop and are helping to coordinate a recovery program for alcoholics.
Proposed Strategy
Accessing the Country Although, there is religious freedom is allowed in Mongolia, there are still ways that the government can hinder or entirely prevent religious organizations, foreign missionaries and international workers from performing religious activities within the country. Since there are already, Christian organizations within the cities of Ulaanbaatar and Erdenet, along with C&MA missionaries and others in Hovd and Bayan-Ulgii province, which is from my denomination. My family and I would most likely train and prepare for either a short-term or long-term missions trip using C&MA resources and utilize their contacts in order to access the country and obtain work visas. The required amount of financial backing would come from our committed church family who would endeavor to raise the appropriate amount needed to support and maintain us for as long as necessary.
Evangelism and Church Planting Strategy
As I mentioned in the challenges section of this paper, the missionary team that is already in place has been working diligently to impact the Mongolian Kazakhs, but due to social, economical, political, cultural and religious beliefs their mission strategy first begins with building trust and respect through community work. All of these factors play a role, but the main ones are culture and beliefs, which has shaped the Mongolian Kazakhs as unique and amazing people. In Winter and Hawthorne’s, Perspectives, culture is defined as: “the “super- glue” which binds people together and gives them a sense of identity and continuity that is almost impenetrable.” The best way to understand and connect with a people group and understand their culture is what the Brewster’s call “bonding”. In Perspectives, they explain ways this can be accomplished such as: establishing a sense of belonging, learning how insiders organize life, living amongst the local population, and immersion in local relationships. As I mentioned above, various groups are
Throughout this paper, I have clearly and accurately outlined who the Mongolian Kazakhs are, where they came from, the origin of their deeply rooted beliefs and how it has shaped their cultural identity. Unlike, us in the west who are from a individualistic society, the Mongolian Kazakh’s are a collective society. Due the collective society of the Mongolian Kazakhs, they are a people who value indirect and high context methods of communication in the form of nonverbal cues. It is imperative that we understand these subtle differences and that our mission group learns to incorporate these into their communication and evangelistic strategies if we hope to have any success in reaching them with the gospel fire. Due to the openness and curiosity of the Mongolian Kazakhs I would add discipling principles as another great method to impact them and is a non-invasive strategy to teach them about godliness. Before church planting can take root, discipleship training must be utilized to make new believers who can adequately lead and grow their church. George Patterson provides some clear steps about making disciples. First, a discipler knows and loves the people they are discipling by, 1) focusing your responsibilities on one community; 2) let the new church’s self identity be evident; and, 3) listing what you will do to reproduce disciples among the people. Second, disciples build up other disciples, with by, 1) building edifying relationships with the leaders you disciple; 2) encouraging edifying teaching relationships between leaders and their disciples. Thirdly, teaching obedience to Christ by, 1) starting right out with loving obedience to Jesus’ basic commands; 2) defining evangelism and Theological education objectives in terms of obedience. Fourthly, helping churches build up and multiply other churches by, 1) helping each new church to reproduce; 2) showing each new believer how to witness to friends and relatives and, 3) building edifying inter-church discipling relationships.
I mentioned that my C&MA contact and his mission group was partnering with a church planter from Kazakhstan and the best strategy would be to follow his expertise and the successful model of church planting that is already underway. Patterson defines church planting as “a rapid multiplication of indigenous churches that sweeps through a people group or population segment.” In order for church planting to be effective, it must utilize a networking strategy that constantly seeks to grow and reproduce itself. As my C&MA contact informed me a church planter is among the Mongolian Kazakhs and is working to planted a church somewhere within the Hovd province, he will attract the local leadership, and he will train local Christians to become disciples and assume leadership roles within this new church. Winter describes it like this, “each new church is like a grain of wheat in a chain that has the same potential to start the reproduction over again.” I cannot express enough how important it is to setup indigenous Christians as leaders in the church, so their cultural identity can be retained and they continue the cycle of church planting. As missionaries we are called by Christ to spread the gospel fire, but it’s the Holy Spirit who sweeps across nations and peoples like wildfire, developing them, increasing and formulating them into strong churches made up of regenerated individuals.
Conclusion
This paper has examined the background information of the Mongolian Kazakhs from their amazing history, social problems, economical hardships, and their religious beliefs that shape their cultural identity. Personal contact with a C&MA missionary provided the challenges they are facing and the present strategies that are being used in the Hovd and Bayan-Ulgii provinces to reach them with the gospel. Finally, we developed hypothetical strategies that we would utilize if we were going to lead or join a missionary team in Bayan-Ulgii, Mongolia. This paper has been an amazing journey and the knowledge acquired will serve me well in the future. If I had to summarize this paper in a few vital points, they would be as follows: God requires each of us, no matter our vocation to be lights in this dark world for people still in darkness and to prepare and train in his ways so we can be effective witnesses in the field or otherwise. He desires for each of us to acknowledge our calling, his guidance and to follow his will all the days of our life.
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[ 1 ]. Joshua Project, Kazakh of Mongolia Ethnic Profile, http://www.joshuaproject.net/peopleprofile.php?peo3=12599&rog3=MG
[ 2 ]. Ibid
[ 3 ]. Ibid
[ 4 ]. Olcott, Martha B., The Kazakhs: Studies of Nationalities, (Stanford, CA: Hoover Press, 1995) xx.
[ 5 ]. Cheng, Pang G., Cultures of the World: Kazakhstan, (Tarrytown, NY: Marshall Cavendish Corporation, 2001) 83.
[ 6 ]. Worldscripture.Org, “The Bible in Kazak” http://worldscriptures.org/pages/kazakh.html
[ 7 ]. Holly Barcus & Cynthia Werner. (2010), The Kazakhs of Western Mongolia: Transnational migration from 1990-2008, (Asian Ethnicity, 11:2), 213.
[ 8 ]. Soni, Sharad K. (2003), Kazakhs in Post-Socialist Mongolia, (Himalayan and Central Asian Studies, 7:2) 104.
[ 9 ]. Alexander C. Diener, "One Homeland or Two? Territorialisation of Identity and the Repatriation Decision among the Mongolian-Kazakh Diaspora", http:/ /www.irex.org/programs/iaro/research/0 1 Diener.pdf
[ 10 ]. Joshua Project, Kazakh of Mongolia Ethnic Profile, http://www.joshuaproject.net/people-profile.php?peo3=12599&rog3=MG
[ 11 ]. Barcus, Holly R. and Cynthia Werner. (2007). Transnational Identities: Mongolian Kazakhs in the 21st Century. Geographische Rundschau: International Edition 3, 8.
[ 12 ]. Holly Barcus & Cynthia Werner. (2010), The Kazakhs of Western Mongolia: Transnational migration from 1990-2008, Asian Ethnicity, 11:2, 221.
[ 13 ]. Finke, P. (1999). Kazakhs of western Mongolia. In Svanberg, I. (Ed.). Contemporary Kazaks: cultural and social perspectives. New York: St. Martin's Press, 136.
[ 14 ]. Privatsky, B. G. (2001). Muslim Turkistan: Kazak religion and collective memory. Richmond, Surrey: Curzon Press, 65.
[ 15 ]. Ozila Musahan, “The Culture of Lamenting among Kazakhs in Mongolia” Abstract of Paper presented at International Workshop and Conference on “Music of the Turkic-Speaking World, Performance and the Master-Apprentice System of Oral Transmission” held at SOAS, University of London on 3-4 February, 2006 at http://www.soas.ac.uk/departments/departmentinfo.cfm?navid=811
[ 16 ]. U.S. Embassy: Department of State, Mongolia, International Religious Freedom Report 2012: United States Diplomatic Mission, http://mongolia.usembassy.gov/irfr2012.html
[ 17 ]. Ibid
[ 18 ]. Ibid
[ 19 ]. Yoder, William. (2013). The Newly Found Vitality of Christianity in Mongolia. http://danutm.wordpress.com/2013/04/23/william-yoder-on-the-newly-found-vitality-of-christianity-in-mongolia/
[ 20 ]. Ibid
[ 21 ]. Joshua Project, Definitions and Terms Related to the Great Commission, http://www.joshuaproject.net/definitions.php#evangelical
[ 22 ]. Ralph D. Winter and Steven C. Hawthorne, rev. ed. Perspectives: On the World Christian Movement: A Reader, (Pasadena, CA: William Carey Library 2009) 398-399.
[ 23 ]. Winter and Hawthorne, Perspectives, 466-469.
[ 24 ]. Ibid, 634-636
[ 25 ]. Ibid, 636-638.
[ 26 ]. Ibid, 638-640.
[ 27 ]. Ibid, 640-641.
[ 28 ]. Ibid, 647.
[ 29 ]. Ibid, 642.
