Mission and Revolution in Central Asia - Svenska Missionskyrkan

who were waiting in Tiflis. When Ekman realized that in Raquette’s case he was considering
marriage, he was very upset. In a letter to Högberg he harshly rebukes him for having come
up with such suggestions. He reminds Högberg about his earlier opposition against Raquette’s
fiancée coming out to the field. Ekman now believes that Raquette has been “harassing”
Högberg making him change his opinion and send this telegram to Sweden. “But not only
that, it was also proposed in the telegram that we send out Alma, who is not even engaged in
the service of the MCCS. How is this possible?” In his letter, Ekman refers to the statutes of
the MCCS. “Our statutes state that a missionary should spend three years in the field before
marrying”. 81 The fact that Högberg wanted to ignore these directions was outrageous,
according to Ekman. At the same time as he sent his letter to Högberg Ekman sent a telegram
to Tiflis, ordering the two missionaries to continue immediately to Kashgar, because “there
will be no ladies”. 82 However, Raquette’s “lady” arrived, and before the end of the year, they
were married. Mrs Raquette was a trained teacher and a midwife.
Gösta Raquette came to share his time between linguistic studies and medical care. With
his achievements within these two fields, he was the one who, more than anyone else,
contributed to making the Mission well-known. Among the linguistic efforts we could count
the disputes already mentioned above with Avetaranian. They lingered on into the 20 th
century and the final part of this dispute will be discussed in a further chapter where we will
also mention Raquette’s other linguistic and literary achievements. His important work within
the framework of medical care provided by the Mission was also of a pioneering kind.
Straight after his arrival in the mission field, although a layman, he came to start his life
project as a medical missionary.
3. Diffident Missionary Endeavours
After several attempts at finding a suitable site for the mission station to be, Högberg finally
managed to rent a piece of land just outside one of the town gates. While the building work
was being carried out, the population was so angry that Högberg had difficulties even to be
seen at the building site supervising the work. It was rumoured that the Swedes were about to
build a fortress. 83 When the construction had been completed it held a hospital ward and
lodgings for the missionaries and their employees. The surroundings were however very
unhealthy, the site being situated in a position lower than a water canal just nearby, and open
to dust drifting in from the other side.
In the MCCS Annual Report of 1894 Högberg gives an account of the first diffident
missionary endeavours. Small meetings had been held in the homes of the missionaries. This
form of activity had however to be cancelled when the hostility of the Muslims broke out
“like a storm”. 84
Högberg now realized that the problem had to be addressed in a different way. His
practical skill now served him well. He noticed there was a lot of wool to buy at a low price.
Rapidly he put together some spinning wheels and looms. Then he taught people to spin and
weave. In that way, a number of people soon managed to earn their living within this
domestic industry. 85 And he taught others to knit socks. 86 Sven Hedin noticed Högberg’s new
“approach” to mission work and he writes:
81 th
Ekman to Högberg, February 28 , 1896.
82
Ibid.
83
Palmaer, 1946, p. 68.
84
MCCS Annual Report of 1894, p. 103 f.
85
Ibid, 1894, p. 102 f.
86
Ibid, 1907, p. 149.
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