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Mission Compounds:
Residential Schools Continue to take Akha Children
From Their Communities and Culture

This page lists the missionary residential homes that remove Akha children.  The list is not complete by any means but is some idea of what is going on here, same as Australia with the Aborigines, Canada, Hawaii, and the US record with American Indians.
Missionaries endlessly deny that what they are doing is evil, but rather that it is the will of a white God and that their ways are superior to the ways of the indigenous such as the Akha, and that this justifies their taking the children, to give them a better life.  They can not comment on the lack of land rights, human rights, ID cards or other misfortunes that the Akha suffer that make them so vulnerable to having their children removed. Nor can they comment on helping families to raise their own children.
This Page Is Dedicated To The Discussion Of WHAT Is Being Lost To The Akha Youth Who are TAKEN Out Of Their Akha Villages By WHITE Christian Missionaries, Particularly Young Girls.  (" owning them we will own their children.") 
When looked at in the light that of 70,000 Akha in Thailand thousands of Akha young men are in prison, we see that this is a marriage made in Hell. 
Christians, their moneys and  mouths in unholy unity with the demonic oppressors. 
The Math Of Removals:
One Village at any time has possibly 5 girls of dating or marriage age. 
If you remove to one "Center" 100 Girls, you have removed all the marriage age girls from 20 villages. 
There are more than one "Center" doing these removals. 
Who will Akha boys socialize with and marry? 
The following do not include all the organizations but are some of the ones involved in removals. 
The number of girls removed is in the hundreds at just these organizations: 
The Taken: The Cost of Religious Arrogance 
What Children Loose, What Families and communities Loose 
What the Girls Loose 
The loose all daily contact with the village and the cross spectrum use of the language 
Loose contacts with farming and farming routine and knowledge 
More than likely their farm land will not be there when they come back if they ever do. 
Loose access to mountain environment 
Loose identification with culture which is displaced 
Loose access to sewing and embroidery knowledge 
Are being use, as the money could go to help the whole village 
Are not offered the protection of the village and cultural norms 
Are made to feel their culture is inferior 
Are not taught in Akha language. 
Fancy buildings, big budgets, taking children from the villages though not cost effective is big  money for the missionaries.  The villages continue without human rights, ID cards, clean water, adequate agricultural investment or protection of their culture under the ILO 169 treaty which Thailand has yet to sign.
Super Pimping The Akha
How Wealthy Missions, Claiming They Are Trying To Help Those
"At Risk"
Lay Claim To The Children Of The Poor
*Lauren Bethel's New Life Center admits that at least 60% of their girls in residence are not prostitutes but
"girls at risk".  That of course might include just about all the girls in Thailand, considering the environement.
So just like "Pizza Rose" Martinez and her Christian Happy Homes it's another reason to get money for "helping the girls"
while they are removed from their culture and villages and little to nothing is done to address the human rights situation
 that is creating the problem.
Course, wouldn't be any fancy centers or money in that.
And it might make the missions less than welcome in Thailand if they used their incredible financial wealth to rock the boat.
Why we call it super pimping?
Because the organizations make business of these children.   They make better money off it than the pimps would, all in the name of saving these children from prostitution. 
As the scores of hostels in north Thailand testify, it is very easy to get money from unsuspecting people for the support of children that you have as wards.  However this requires that the children be seperated from their villages and culture.
In Akha tradition there are not so many individuals fully classified as orphans because of the extended family.
As well, many orphanages have children whose parents are not dead at all.
Financially, the cost of removing children from villages is much higher per student than it would be to assist them in the villages or the family that cares for them, which leads us to this point, super pimping is about forced conversion and control, taking members from one group and making them members of another group, article 5 Geneva Convention on Genocide.
Lets call it what it is folks.  These people know what they are doing.  Why else do you think they are doing it?  And they think they can get away with it.
The number of chidren taken from Akha villges is in the thousands.
Take A Look At A Typical Project:
What We Call: "Super Pimping"
(Cause they make more money off these girls than the pimps do!)
Quoting a missionary web site:
A sad, but foreseeable, problem has changed the žlookÓ in Thailand. In the previous ten years our girls needing a safe haven have been ages 12 to 20. Suddenly we have a big demand for places for ages 5 to 10. The flesh trade wants younger and younger,mere babies! To acquaint you with some of the problems which bring those youngest girls to us, read these thumb-nail sketches. 
Malinee--Age 10 
MALINEE     Born in an Akha village, Malinee is now 10 years old. No one knows her real birthday, so she uses January 1st. A couple of years ago her father died and her mother quickly remarried and left with the new husband. Malinee was left with an older sister who had just returned to her village from prostitution. When Malinee came to us she had nothing except the clothes she was wearing and she had never been to school. She is now in first grade at the nearby elementary school, outfitted with new school uniforms, shoes and a daily lunch bucket full of rice. Her solemn little face (see day of arrival photo) is now all smiles. 
BU DEUR   Another Akha village child, 12 year old Bu Deur was homeless, roaming the village trying to get a mouthful of food here and there, and sleeping where she could find a flat place. Her dad was on opium and was finally arrested for selling it. Her mother killed herself (Akhas have a high suicide rate). Photo shows Bu Deur the night she was picked up in the only village she had ever known. Here she looks anxious and frightened -- now she's smiling and loving her new home
GEDSARINN is 6, born April 6, 1993. She is 
half Akha. Another tragic life, she suffered her mother's death from AIDS and her father's abandonment, leaving her with opium-addicted grandparents. Even so, the change in coming to House of Grace was frightening. She cried steadily for two days and said not a word. Finally, she ate something, got a lice treatment, a bath and slept for many hours. The third day she began to talk, laugh and play. “
End of Quote.
Would be sad if you didn't know how well off and secure the people who run these projects are!
Do they sleep in the villages? 
These children provide a lifestyle as well as provide guranteed converts away from their traditional culture. 
Further, the missionaries can not answer to the fact that they can't save them all, if the villages collapse.  Yet no money is being invested in the villages, just big Christian Compounds in Chiangrai, Chiangmai and Maesai!
Taking From The Villages
Seperation - Deterioration
The San Sook Center for Hill Tribe Culture and Development (Home of the new "Akha Light and Sound Show" run by Thais, naturally) told us that they were offering jobs in Chiangrai to entice Akha young people to come out of the mountains, to make it easier to displace and assimilate these people into a "labor class", so for the most part the relationship between mission agenda and government is symbiotic.  When talking to government or missionary one can not tell which one is talking to they sound so much the same.  All the problems the Akha face are the result of their "evil promiscuous culture."
Boys are seldom helped, left to fend for themselves in villages with no girls to socialize with and few to marry, many opt for an increasingly reckless life style of drugs and pursuit of prostitutes, actually increasing the problem.  They are not "attractive" and "helpless" though they have a high chance of being arrested while traveling to and from construction sites if they are lucky enough to find work, or may end up in prison.  Missionary policy is one of prejudice against the boys in general, in line with evangelical thinking, that boys are evil, "sexually victimizing the girls".  Peoples and cultures are better when dominantly evangelical it would seem they are saying.
The people who pull the children out of the villages live well, get paid well, the more they can pull the better.
They don't consider "in village" programs to both genders for a number of reasons.  One reason is that they would have to do a lot more road time, bad roads, they wouldn't get paid as well, it wouldn't require a comfortable and costly compound and it would leave too much control in the hands of the villagers, not much excuse for funding.
Further, by pulling the children from the villages, as tried in many countries over the centuries, they can "break the backward ways, the spirit of darkness and bondage" as the evangelicals are happy to say.  Namely it gives them clones and control.
The Maesai Baptist Church and all those who network with it, are happy to do this.
Another interesting angle on all this from the protestant perspective is that all these orgs say that they are not related.  We know this to be just a convenient distinction because they are very much related in cooperation, agenda and sharing of logistics.
The Missions insist that there must be a church in every village, "For the Lord" they say, but they are not consistant, because they certainly don't insist on this same level of saturation in Thai society where the Thais would explain it to them in a way they would understand, because they have money, rights, and don't want them.
Luka, a missionary Akha of Chiangrai, states that he is opposed to the "church in every village" concept, but there is no clear effort that can be seen to present opposition to this action by missions, by him or anyone else.

Copyright 1991 - 2006 The Akha Heritage Foundation