Editorial reflection and analysis on issues shaping Chinese Christianity.
An excerpt from ChinaSource Law and Policy Monitor, part of a new package of services aimed at assisting faith-based organizations as they deal with the implications of the Overseas NGO Law and related policy developments.
According to the Institute of International Education, there were 328,547 students from China in colleges and universities throughout the United States in 2016. This includes those enrolled in undergraduate, graduate, and “optional practical training” programs. But it’s not just higher education institutions where Chinese students are found; increasing numbers are now enrolled in high schools. The Institute of International Education reported that in 2013, there were more than 23,000 Chinese students enrolled in secondary schools in the US.
Even though there was no law governing their operation in China until January 1, foreign NGOs have been operating in China for quite some time. Typically, they were either registered with the Ministry of Civil Affairs or operated with the approval of provincial or local officials. The new law now requires all NGOs to register with the Ministry of Public Security.
China’s economic boom has turned the country seemingly overnight from a largely rural based population into a majority urban-based society. Migrant workers from the countryside, including many Christian migrants, have flocked to urban areas in search of better economic prospects. Urban populations have swelled, but so have tensions. Migrants lack access to public services and are often regarded by city residents as inferior. Yet, most city residents acknowledge city life would largely come to a halt without migrant labor. The following article is a helpful peek into how the church can respond to China’s urbanization.
Earlier this month I wrote a post on the “why” behind China’s new overseas NGO law, which put the law into the larger political context of China. For a closer look at how the law was actually formulated, I recommend Shawn Shieh’s excellent piece, “The Origins of China’s New Law on Foreign NGOs,” which traces the evolution of NGO policy from the late 1980s up to the present.
Since the implementation of the new Overseas NGO Law on January 1, overseas organizations that work in/with/for China have been in varying degrees of panic. Maybe this is you, and you’ve found yourself overwhelmed with trying to interpret the new law as it applies to your specific situation, let alone embarking on the steps necessary to become legitimized. We're here to help!
With the implementation of the new Overseas NGO Law it is imperative that organizations engaged in China become familiar with the provisions of the legislation, along with subsequent documents and pronouncements that continue to provide clues as to how the law is actually being carried out.
The Chinese church has a growing passion to participate in missionary sending to unreached peoples. Nevertheless, previous studies have highlighted a lack of cultural awareness and linguistic ability among Chinese missionaries hindering missionary effectiveness. I recently conducted interviews with Chinese missionaries. Data from these interviews suggest that Chinese missionaries are being better trained and becoming increasingly adept at culturally contextualizing the gospel message. This kind of forward progress should be strongly encouraged.
The new Foreign NGO Law requires approval from a “Professional Supervisory Unit” or “Chinese Partner” in order to conduct activities in China. So what's the difference between them?
As the sending of cross-cultural workers from China gains momentum, many international sending organizations see China as a rich source of potential new workers for the harvest.
On Sunday, January 1 China’s new law governing foreign NGOs in China went into effect. The good folks at China Development Brief have put together a helpful infographic covering the basic information about the law.
This is the fifth in a five-part series on localization of China ministry. Each essay centers on a different issue that the author has encountered as his organization goes through the process of handing over key leadership to local believers. The challenges are real, and the process is ongoing, meaning that some essays contain as many questions as answers.