The "Transparency" of Christian Proselytizing in Kyrgyzstan

Abstract

To make an object transparent implies that its internal features become better visible. It also means that the surface of that same object becomes less discernable. I apply this analogy to argue that the current preoccupation with transparency allows certain ideological movements to hide controversial agendas from public scrutiny. Focusing on evangelical Christian aid to Kyrgyzstan, this article traces how post-Soviet liberalization enabled evangelicals to gain a strong footing in this Muslim-majority society. Their emphasis on religious rights served to legitimize their missionary agendas, while the adoption of development rhetoric allowed evangelicals to present themselves as "transparent" civil society players. As such, this empirical case illuminates the ideological workings of "empty" and ostensibly value-free political imageries.

“Client Transformation”: Spiritual and Non-Spiritual Outcomes for Social Service Recipients of Evangelical Faith-Based Organisations

“…In the US, for instance, DeHart's ( 2010) study on the collaboration between victim services and local churches raised concerns among some people that the churches involved were leveraging the partnership with victim services to foster spiritual participation and ultimately conversion among clients. Similarly, the observation that FBOs might foster spiritual and religious changes in people has been made in the US (e.g., Sager 2011;Sherr et al 2009), Canada (e.g., Gokani and Caragata 2021;Janzen et al 2012), and internationally (e.g., Pelkmans 2009;Fiddian-Qasmiyeh 2011). In some cases, such as Sager's (2011) brief comment on her study and Sherr et al's (2009) work, the notion of an FBO fostering spiritual changes in clients is raised alongside concerns about "proselytism", autonomy, and ethics; in other cases, such as Janzen et al (2012), a study done in partnership with a faith-based organization and a Christian college, such considerations are minimal if present at all.…”

Positioning Missionaries in Development Studies, Policy, and Practice

“…Western missionaries are often perceived by the wider world as identical to Western aid and development workers. This is particularly true in countries where missionary activity is illegal, as some Christian missionaries present themselves as relief and development workers (Pelkmans, 2009;Thompson, 2012). De Cordier reports an interview with a development worker in Tajikistan, who states, "I'm a US citizen and I work for an organization that focuses on education and orphanages.…”