Diese Präsentation wurde erfolgreich gemeldet.
Wir verwenden Ihre LinkedIn Profilangaben und Informationen zu Ihren Aktivitäten, um Anzeigen zu personalisieren und Ihnen relevantere Inhalte anzuzeigen. Sie können Ihre Anzeigeneinstellungen jederzeit ändern.

Walking Together in Solidarity: Accompaniment in North American Migration

29 Aufrufe

Veröffentlicht am

2nd Binational Conference, Nov. 15-16
UTSA Downtown Campus
by Maria Vidal del Haymes Ph.D., Professor, Loyola University, Chicago School of Social Work, Director of Institute of Migration and Global Studies in Practice in Social Work; Graciela Polanco, Ph.D., Professor, Universidad Iberoamericano, Mexico City; and Siobhan O'Donoghue, MSW, MDiv, DePaul University

Veröffentlicht in: Präsentationen & Vorträge
  • Als Erste(r) kommentieren

  • Gehören Sie zu den Ersten, denen das gefällt!

Walking Together in Solidarity: Accompaniment in North American Migration

  1. 1. WALKING TOGETHER IN SOLIDARITY: MIGRANT ACCOMPANIMENT Maria Vidal de Haymes, Ph.D , Loyola University Chicago Graciela Polanco, Ph.D., Universidad Iberoamericana-DF Siobahn O’Donoghue, M.SW, Mdiv., Loyola University Chicago
  2. 2. Focus of Current Study This study examines the various human rights and social and pastoral challenges and responses of a network of Catholic organizations to the experiences and needs of irregular migrants and their families along the various phases of the migratory arc.
  3. 3. Guiding Assumptions  migrants are motivated by their desire to improve their life circumstances and exercise their human agency to act on those motivations;  migrants experience risks and vulnerability in varied forms across the varied stages or moments of migration;  migrant resilience and protective factors can provide a counterbalance to the risk and vulnerabilities that they experience; and  among the most important protective factors for migrants is their faith and the support offered by faith-inspired institutions and actors.
  4. 4. Stages of Migration Transit Return to Country of Origin Preinmmigration Resettlement Adapted from Pine and Drachman (2005)
  5. 5. Research Questions Four major questions addressed:  What are the varied needs of migrants & their families at  different points in the migratory trajectory?  How do various Catholic faith inspired actors and organizations work together to advance a coordinated pastoral/social accompaniment?  What are the constitutive elements of a model for social and pastoral accompaniment of migrants?  How is the accompanier touched by the experience of accompanying irregular migrants?
  6. 6. Institutional Support for the Study  Interdisciplinary and transnational research team  Collaborating Pastoral and Service Institutions • Jesuit Migrant Services of Mexico; • Kino Border Initiative, and • Office for Immigrant Affairs and Immigrant Education of the Archdioceses of Chicago.  Small grant for the Louisville Institute
  7. 7. Process  Qualitative Interviews  study sites: Mexico, Nogales Arizona/Sonora, & Chicago,  Collaborating Institutions • Jesuit Migrant Services of Mexico; • Kino Border Initiative, and • Office for Immigrant Affairs and Immigrant Education of the Archdioceses of Chicago.  Sample: Actor U.S.A. (Destination) Mexico (Origin/Transit ) Nogales (Return) Total Pastoral Agent/Staff 6 4 3 13 Clergy/Religious 8 7 7 22 Migrant/Migrant Family 10 10 10 30
  8. 8. Findings All four of our primary assumptions were supported by the data collected through our interviews and also reflected several important themes that are identified and followed by several illustrative quotes:  Hospitality and Accompaniment  Work with Migrants Informs Theology & Transforms  Preparation for Work with Migrants  Centrality of Faith to the Migrant  Increasing Vulnerability of Irregular Migrants  Blur Between Refugees and Economic Migrants
  9. 9. Increasing Vulnerability of Irregular Migrants  Particularly Central Americans that have been though abuse, sexual abuse. And many ride the train and some have been abused by U.S. authorities, border patrol and more verbal than just abuse happens if they have been in detention at border patrol. They do not eat well and so, some haven’t bathed for days some are unable to contact their family so, when they come to us a significant number of them.. Some are combination of all those experiences and so I think in the sense of depression, a sense of pain… I mean it is hurtful. In many ways I think people are hungry for healing, some hungry to be heard and listened to, a safe space.  Many of them have experienced trauma on their way many of them were brutalized coming, many of them as they’ve ridden La Bestia [the beast- the freight trains] have been robbed and so I think there’s a wide range of psychological needs of these folks.
  10. 10. Blur Between Refugees and Economic Migrants  And other causes it seems to me are that they have to live with violence in Central America and Mexico, most significantly organized crime. The extortion money they must pay every day with more frequency ; and the issue of persecution because they were a witness to a crime or soemething. These situations obligate them to leave their communities of origin. And the issue of kidnapping is a growing cause.  One mother said, when asked, how can you allow your 14 year old child to travel unaccompanied to the United States knowing the danger, she responded, “I would rather have my daughter killed going to the United States for a better life than shot to death at my doorstep,” she goes, “that’s the reality here.”  The reasons were the economy, insecurity and because there is no work , and if you work you get very little pay, not enough to eat. So much insecurity , many gangs have dominated the country and the authorities can not do anything, so one opts to leave the country and try to help their family that is extremely poor.
  11. 11. Centrality of Faith to the Migrant  I find sometimes as a priest, I wish I had the faith of a migrant, I mean they’ve really learned to trust in God and to really have that sense, that kind of biblical notion to journey with God, a God who walks with them, even though they experience tremendous suffering. It is just a deep faith that “God is with me and somehow God is going to work and make this happen” and I think that captures well the faith of the mother migrating. That somehow God is with them and their claim of that.  Time and time again what we’ve gone to McHenry country jail. They talk about their faith in God and it’s only because of God watching out for them that they’re alive. It’s amazing how deep, their faith is, so
  12. 12. Centrality of Faith to the Migrant  All, be they observant or non-practicing, Catholic or Evangelical or of another religion, all have a great, great faith in God. In that God is accompanying them and that God will deliver them. Some of them even express that what has happened to them in route is because it is God’s will; because God wanted it; because God has permitted it; because God has guided me.  It is a spiritual presence of God that is very, very strong. It is something that at times even reenergizes us. Not too long ago we had a very painful case in which a person extremely injured, tortured wrote in our book of petitions at the shelter that “ for my children I an going to forgive all that has happened to me in the journey and start anew. For my Children I am going to forgive because I know that God has been with me.” I would say that it is a total integration of faith within all that they experience in their life, as well as a spiritual expression.
  13. 13. Work with Migrants Informs Theology and Transforms  In the experience of migrants one can understand the biblical experiences that are the foundation of our faith. We are all travelers; we have all been in need of exodus at some point; we have experienced slavery; we have been victims of violence that has forced us to move to another place. In the Gospels there is an experience of liberation. And the migrant is clamoring for liberation that is total and that respects human dignity that cannot be questioned by anyone or any law.  I see myself as more of a companion, a companion on the road. I walk with them I have it very clear that in them I encounter Jesus and with them Jesus is walking. Another thing that is very clear to me is the trust that God has in me to place someone in my path so that I can accompany them and help them continue on their journey.
  14. 14. Preparation for Work with Migrants  We have attended some workshops, some encounters regarding human rights, psychology, addictions, immigration laws…Whatever is needed at the moment. We have attended some trainings, but not much.  I have learned through experience. One learns through direct work and trial and error.  I attended a certificate program on pastoral work with migrants. It was for two years that I did during my Regency. This certificate program allowed me to develop a very comprehensive view of migration and moreover to be close to Central
  15. 15. Challenges Faced by the Church are Many  lack of vocations among individuals that have the cultural and linguistic knowledge to minister to immigrant populations  a disconnect between the Catholic Church’s official supportive stance on immigrants and immigration and the sentiments of many congregants;  the importance of incorporating culturally diverse religious practices that immigrants bring with them; and the need to understand and incorporate aspects of popular religiosity.
  16. 16. In Communities of Origin Hospitality and Accompaniment
  17. 17. Accompaniment and Hospitality  Welcome the migrant with love, dignity, respect, and solidarity  Accompany them on the journey or part of it  Connect the people to services  way of practice with a vulnerable population that is grounded in respect for the client, a firm believe in inclusivity, and empowerment
  18. 18. Hospitality  One provides humanitarian aid, food, clothing, a place to bathe. Those are just those all physical needs…We try to meet those. I think we meet most. But there is another need, perhaps deeper need, that is of feeling safe and of being listened to… of knowing or feeling God is with them and loves them…a supportive presence.  The Church helps us through you. You are a great support to us. If you find me on the journey you recognize that I am tired. You give me water, food if you have any. I think that God places people like you in my path to lend me a hand.
  19. 19. What is Accompaniment?  Both Father Gustavo Gutiérrez and Dr. Farmer subscribe to what they call a “theology of accompaniment”.  For them, the practice of accompaniment is highly personal and deeply relational. Accompaniment of the lonely poor involves walking with – no behind or in front – but beside a real person on his or her own particular journey in his or her own particular pace.  Accompanying others in their struggles for survival does not have a beginning or an end, and there is no outside plan to be imposed.  It often means being present to terrible suffering, being thrown into chaotic circumstances, encountering unexpected problems and difficult situations with no solutions.  And yet, accompaniment, the act of “walking with another” is, in the words of Roberto Goizueta, “always a fundamentally
  20. 20. Accompaniment  True accompaniment is really entering into the lives of someone else and letting them enter into your life. And that’s how I approach ministry now, there are boundaries of course, professional boundaries in terms of all kinds of stuffs, but and ethics and stuff…but there’s a human being sitting next to you, it’s not a statistic, it’s not a client, it’s a person.  And I coordinate two of the teams, short-term accompaniment teams so often time I am on those teams. So when we get a call, like today the hotline is directed to my cell phone. So if I get a call it could be from someone who is just being released… I bring them home to my house where they can take a shower, where they can eat, here they can rest, a change of clothes, call their family members. And then I’ll bring them back and we sit there
  21. 21. Accompaniment  That’s what I miss the most, it’s this feeling of accompanying people. I guess the way I think about it is, I remember telling a refugee one time I can’t get you out of the camp, but I can get your voice out of the camp. I think about that a lot, with migrants, the ones I have encountered along my journey in immigration work, that when I’m going up to Capitol Hill, working on some of the mundane crafting of talking points, that I’m bringing their voice into those halls of power, decision makers and policy makers. I really feel a sense of accompaniment in doing that. But there is no doubt that it’s a little bit of step, a necessary step, and I think all advocacy begins with accompaniment, without having accompanied people I would never be able to do the work that I do now. Its given me a really great insight to their lives, and into the complicated situation that immigration is, in terms of laws and policies and family dynamics.
  22. 22. Example of Hospitality and Accompaniment Many programmatic examples of how those interviewed, along with other faith-based actors and organizations, engage in accompaniment and hospitality-based initiatives:  programs that support the family members of migrants remaining in communities of origin,  care for migrants in transit,  and attend to migrants in destination communities,  well as recently deported return migrants are described for the various stages of migration
  23. 23. Hospitality and Accompaniment in Communities of Origin  The Mujer y Familia Migrante program of Jesuit Migrant Services of Mexico  self-help support groups address the emotional loss and stress associated with the separation and changes in family dynamics associated with migration.  The community banks, also led by the wives and mothers of migrants, support the efficient investment and use of economic remittances received by the family members as well as support the development of local employment and revenue generating activities that can prevent the need to migrate and possibly contribute to development of local economies.  Families of the lost: search for the lost family members; repatriation of remains; COFAMIPRO, Caravanas de Madres
  24. 24. Mujer Y Familia Migrante, SJM- MX  emotional costs of migration  acculturation  migration grief  managing emotions  self-esteem  empowerment  assertiveness  family communication  conflict resolution  violence  gender violence  sexual and reproductive health
  25. 25. In Communities of Transit and Return Hospitality and Accompaniment
  26. 26. Hospitality and Accompaniment of Migrants In Transit and Return (Out and Return Migration):  Dimensión Pastoral De La Movilidad Humana (Pastoral Dimension of Human Mobility): network of shelters and humanitarian organizations that has become a prime example of assistance to migrants in transit, deported migrants, and migrant workers.  The aid primarily consists of food, shelter, medical care, and legal assistance, as well as educational instruction on human rights, health prevention measures, and information about the risks and dangers on the route through the corridor.
  27. 27. Hospitality and Accompaniment of Migrants In Transit and Return (Out and Return Migration):  Jesuit Kino Border Initiative (KBI). Located proximately on both sides of the Mexican -U.S. border in Nogales. KBI provides pastoral accompaniment and direct assistance to men, women, and children that have been deported from the U.S. to Mexico in the form meals, clothing and personal care items, and referrals and linkage to Mexican government and NGO services.
  28. 28. In Communities of Destination Hospitality and Accompaniment
  29. 29. Hospitality and Accompaniment in Community of Destination  In communities of destination, NGOs and parishes have provided humanitarian aid, health care, social services, and mental health programs to attend to migrants and their families as well as assist in their integration.  Many faith based actors and associations that focus on immigrant advocacy have been instrumental in pushing for public “immigrant welcoming and sanctuary policies.”  To address the suffering of families divided by detention and deportation, many churches have developed accompaniment and new sanctuary projects that provide an array of supports that include: attention to basic needs of family members, transportation of family members to detention centers for visits, escorting immigrants in deportation proceedings to court hearings and ICE check-ins, prayer vigils at detention centers, and accompaniment of immigrants in detention and their families.
  30. 30. Fuente: Archdiocese of Chicago, 2009
  31. 31. Conclusion  The humanitarian responses in this corridor and in destination communities in the U.S. present a unique array of expressions of hospitality and accompaniment that address the volume of migration in the region, as well as the needs of migrants and their families at different points in the migratory arc.  Faith inspired actors and institutions have provided relief to hundreds of migrants in transit, as well as support to those who are in detention, have been deportation, and have experienced family separation. At the level of public awareness, these actors have worked to make visible the plight of irregular migrants and the human consequences of the immigration and economic policies of migrant source, transit, and destination countries.  At both the humanitarian and public awareness level, practices of hospitality and accompaniment stress the dignity of the human person, the rights of the migrant, and the importance of family and a broader solidarity of peoples in a globalizing world.  Clearly, clergy and faith-inspired actors and organizations have been at the center of these efforts to accompany and extend hospitality to migrants and their families.  The profession of social work can learn much from these practices and work in partnership with faith-based actors and organizations to attend to migrants across the various stages of migration.