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Home / Current Events Side Event United Nations High-level Dialogue on International Migration and Development entitled: The Human Dignity of Women in Contemporary Society: Issues and Best Practices in Migration and Refugee Services
ANASTASIA K. BROWN DIRECTOR OF REFUGEE SERVICES, MIGRATION AND REFUGEE SERIVCES USCCB Overview of the Program & Introduction of the Panelists: (Thanks to Archbishop Migliore) I would like to welcome you all to what we hope will be a fruitful and stimulating discussion on an the subject of Human Dignity in Contemporary Society as it applies to the issue of Women in Migration. My name is Anastasia Brown, I am the Director of Refugee Programs for Migration & Refugee Services at the U.S. Conference of Catholic Bishops. In addition to presenting on the panel, I will also serve today as the moderator of the program. Today’s program is arranged to first give you the framework within which the Catholic church approaches questions of migration. We will then follow with a brief presentation from each panelist, which is intended to reflect the question through the different responses of the Church. I am honored to be joined today by my tow fellow panelists. Mary Delorey, Strategic Issues Advisor for Latin America/Caribbean Region for Catholic Relief Services who will present a Global Perspective on the issue and present Best Practices from international programs. Sr. Helene Hayes, a Sister of the Good Shepard, who will present the issue of Human Trafficking from an impressive research project. My presentation will provide an overview of the responses of the Church to refugees and forced migrants who arrive in the U.S. After the presentations we will give the panelists a few minutes for additional comments and questions, and will then have a session of open discussion with the audience. Which we are all looking forward to. Let me turn now to the question of how the Catholic Church approaches this important issue. The Church view of the migrant is based on the principle that all persons are made in God’s image, and that they therefore possess basic human dignity, which should be respected, regardless of their national origin, heritage, ethnicity, or legal status. All the goods of the earth belong to all the people. The Catholic Church has a long history of providing welcome to immigrant peoples. Throughout the new and old testaments there is instruction to show mercy and justice to strangers and the downtrodden. Jesus tells us to welcome strangers and treat them as we would Christ Himself. As we look into the face of each refugee we are reminded that the Holy Family was forced to flee as refugees to Egypt. Mary the Mother of Jesus can be seen as the symbol of all women migrants. She gave birth to her Son in a strange city and was forced to flee to exile in a foreign land. Catholic social teaching provides the basis for the development of principles regarding the right to migrate. Each person is an embodiment of God’s creation and must be treated with dignity. All people have the right to life, and it is their right to have the ability to support themselves and their families. These teachings also state that the root causes of migration, poverty, injustice, armed conflicts, etc must be addressed. In 2003 the Catholic Bishops of Mexico and the United States put forward a Pastoral Letter “Strangers No Longer. The five basic principles set out in this document are stated as follows: I. Persons have the right to find opportunities in their homeland. – All persons have the right to find in their own countries the economic, political and social opportunities to live in dignity and achieve a full life. II. Persons have the right to migrate to support themselves and their families. – When persons cannot find employment in their country to support themselves and their families, they have a right to find work elsewhere in order to survive. III. Sovereign nations have the right to control their borders. – The Church recognizes the right of sovereign nations to control their territories but rejects such control when it is exerted merely for the purpose of acquiring additional wealth. IV. Refugees and asylum seekers should be afforded protection. – Those who flee wars and persecution should be protected by the global community. V. The human dignity and human rights of undocumented migrants should be respected. – Regardless of their legal status, migrants like all persons, possess inherent human dignity that should be respected.
Today then as we examine the situation of migrant women I ask you to remember this framework for our work. Presentations by Mary Delorey & Sr. Helene Hayes Programs and Services in the U.S. REFUGEES: The Catholic Church in the U.S. has long been actively engaged in providing services and advocating for the needs of immigrants, migrants and refugees. Since 1975 almost 1 million refugees have been resettled in the U.S. through our network. One could say that we are the biggest resettlement program in the world. In recent years we receive an average of at least 25% of all refugees resettled in the U.S. As the U.S. is the largest receiver of refugees, the number served in our network frequently surpasses that of the next largest resettlement country. Over one hundred dioceses throughout the U.S. assist us in the implementation of our programs. It is through these local offices that refugee families receive their first welcome to the U.S. We work in a partnership with the Federal Government to provide services to these newcomers. The program receives funding from the Department of State for initial reception and from the Dept. of Health & Human Services for continuing self sufficiency programs, but the funding is not intended to fully support the program, and the commitment of private resources is vital. This involvement of the private sector in refugee resettlement is in itself a best practice. The commitment of local communities and families to support refugees demonstrates the public support of the program and brings the situation of refugees directly to the citizens. While some might envision that raising resources, providing services and acting as mentors to some of the world’s most desperate people would be a burden, the work is embraced by those involved. Indeed, I have heard over and over again that the parishes who “adopt” families come to the work thinking they are giving, and realize that they are on the receiving end. Through their love, hope and dreams the refugees give back more then they ever take. We are speaking today of women in migration. Refugee women have often survived atrocities almost beyond imagination. Often their victimization does not end with the initial flight. Women are often subject to attack in transit, and in their country of asylum (even in refugee camps where they are sometimes forced to provide sexual favors to obtain the aid they are entitled to). Their adjustment in a country of resettlement can be particularly difficult. They are often reluctant to discuss violations, as they can face ostracism from their family and community. Refugee women are often illiterate in their own language. Frequently they come from cultures where the traditional role of women does not include working outside of the home. Yet in many cases their husbands, fathers, adult sons have been killed or are missing and they are faced with trying to support their families alone. Upon arrival in the U.S. refugee women are expected to become self sufficient within a few months of arrival. In most cases both parents will be required to work to support the family. This often puts married women in a stressful position as they may find their husband is resentful of their employment and work outside of the home. Sometimes the woman’s work may provide the better part of the support for the family. Children often adapt to different cultures more easily, and the traditional roles in a family can become reversed. Parenting practices from their home culture may not be acceptable in the U.S. The resettlement programs strive to overcome these problems through cultural orientations, mentoring and empowerment programs. Each of the dioceses working with women refugees have wonderful examples of Best Practices on this issue, but I will list just a few: The program in San Antonio has established women’s support groups to encourage women to learn English, to socialize and learn about the world of work. In Cleveland the program holds group sessions with 2 clinical psychologists that are an opportunity for healing, cultural orientation and general socializing and recreation. Among issues covered are parenting skills and domestic abuse. In Kansas City refugee women have a community garden and learn how to sell their produce at community markets. In Dallas women’s groups work together to produce beaded handicrafts and learn how to market their crafts. MINORS: Among the populations we serve are unaccompanied minors who are in Federal Custody. Minors are among the most vulnerable of migrants, and among these we often see girls who have been raped or obviously harmed. We have encountered girls who are very fragile who have been moved from placement to placement. Typically a fragile case would be recommended for a Foster Care placement, but after what they have been through these young girls often have difficulty returning to a family structure. Phoenix has arranged a group care house where fragile girls who are not ready to move into a foster family can receive care. They are slowly introduced to family life through short visits, etc. Often the girls are pregnant or have infants. This facility is able to care for both the infant and the mother and teach the young mother appropriate parenting. Trafficking: We do see a connection between vulnerable cases in refugee situations and human trafficking. I have just returned from a trip to Nepal where we visited a long staying refugee population. Over one hundred girls were known to be missing from the camp. The day prior to our arrival an intervention had prevented several young girls from being taken out of the camp. One of the newest programs administered by MRS is a program for victims of human trafficking who have been rescued in the U.S. The program provides services similar to those of refugees, providing social services, housing and employment possibilities. But within the U.S. law the victims must cooperate with law enforcement in order to receive benefits. Of the estimated tens of thousands that are trafficked into our country every year, the number that are ever recognized as victims is appallingly few. Not surprisingly a recent analysis of all of the victims currently in service shows that the majority of our clients are women. In these situations the victims are often afraid to cooperate with the authorities. Often they have been told that harm will come to their families in their country of origin. They can also be distrustful of authorities, in some cases perceiving involvement of authorities in their victimization. We have found that the ability of the women to interact with a social service caseworker can often be the stepping stone to cooperation. When they understand that they are safe, and that someone is actually putting their well being above all else they begin to feel confident in cooperating. PUBLIC POLICY: The mission of MRS strives to make the US a more welcoming environment and ensure protection of vulnerable migrants wherever they may be. The Bishops are involved in advocacy efforts that include traveling to refugee camps to asses the situation on the ground, testifying before Congress, meeting with government officials etc, to serve as a catalyst for positive change for domestic and international public policy. Advocacy positions are best informed from an ability to have a first hand view of the situation at hand, an understanding the problems faced by service providers and from interaction with the victims themselves to understand their needs. Open Floor for Discussion I would like to thank you all for your participation today and give special thanks to the sponsors of this program, The Permanent Observer Mission of the Holy See to the United Nations, Path to Peace Foundation and the Vincentian Center for Church and Society, St. John’s University, NY.
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