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Site Report: Vancouver
The Role of Churches in Immigrant Settlement and Integration
Michael Wilkinson, Jennifer Adkins, Alida Oegema
February 2015
SITE REPORT: VANCOUVER
THE ROLE OF CHURCHES IN IMMIGRANT SETTLEMENT AND INTEGRATION
2
The Role of Churches in Immigrant Settlement and Integration is a national research partnership intended to better equip church groups across Canada to help immigrants and refugees settle and integrate into Canadian society. This two-year project is funded by the Social Sciences and Humanities Research Council of Canada (SSHRC).
Led by the Centre for Community Based Research (CCBR), the project has an interdenominational focus, with founding partners representing academics, denominational leaders, and interdenominational networks. More information about the project can be found at: www.communitybasedresearch.ca/Page/View/PDG
Focus groups and case studies were held within the local study sites (Vancouver, Toronto, Montreal, Halifax, Moncton and Shediac). Other methods included a literature review, a national survey, and national key informant interviews.
Research Partnership
Rich Janzen Centre for Community Based Research Joanna Ochocka Centre for Community Based Research Mark Chapman Tyndale University College & Seminary James Watson The Salvation Army Sam Reimer Crandall University Michael Wilkinson Trinity Western University Glenn Smith Christian Direction Frédéric Dejean Université de Montréal Lorne Hunter Outreach Canada Rick Hiemstra Evangelical Fellowship of Canada Peter Noteboom Canadian Council of Churches Steve Kabetu Christian Reformed World Missions
Site Team – Vancouver
Michael Wilkinson Trinity Western University
Jennifer Adkins Trinity Western University
Alida Oegema Trinity Western University
Centre for Community Based Research (CCBR)
73 King Street West, Suite 300 Kitchener, Ontario N2G 1A7
Phone: (519) 741-1318 Fax: (519) 741-8262 E-mail: [email protected]
Website: www.communitybasedresearch.ca
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THE ROLE OF CHURCHES IN IMMIGRANT SETTLEMENT AND INTEGRATION
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Contents
Section 1 – Focus Groups __________________________________________________________ 4
BACKGROUND __________________________________________________________________________ 4
STRUCTURE ____________________________________________________________________________ 5
Types of Support ________________________________________________________________ 5
Partnerships and Collaboration _____________________________________________________ 6
VISION ________________________________________________________________________________ 7
Being More Effective _____________________________________________________________ 8
Future _________________________________________________________________________ 9
PROCESS _____________________________________________________________________________ 11
Promising Practices _____________________________________________________________ 11
Challenges ____________________________________________________________________ 12
CONCLUSION __________________________________________________________________________ 14
Section 2 – Case Study of José Figueroa’s Sanctuary in The Walnut Grove Lutheran Church _____ 15
Background (José’s Story) ________________________________________________________________ 15
Structure _____________________________________________________________________________ 16
Process and Vision _____________________________________________________________________ 17
The Learning __________________________________________________________________________ 17
Section 3 - Case Study of Kinbrace Refugee Housing and Support __________________________ 19
Background ___________________________________________________________________________ 19
Vision ________________________________________________________________________________ 20
Structure _____________________________________________________________________________ 21
Process ______________________________________________________________________________ 21
SITE REPORT: VANCOUVER
THE ROLE OF CHURCHES IN IMMIGRANT SETTLEMENT AND INTEGRATION
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Section 1 – Focus Groups
BACKGROUND
In August 2014, a six-person focus group made up of two members representing churches and four
members representing immigrant or refugee serving organizations met to discuss immigrant and
refugee integration. Of the four people representing immigrant and refugee serving organizations,
two continued to operate closely with their churches of origin but were established as separate
entities, one was still connected but functioned quite distinctly from the denomination who assisted
in the organization’s development, and the other had no formal affiliation with a church, although
oral history claims otherwise. The two respondents representing their denominational office were
directly involved in the coordination and implementation of the immigrant and refugee services.
One individual at the table wore two hats and represented both his church and an immigrant and
refugee settlement and integration organization. During the interview, the partnerships built
between organizations and local churches became very evident. Each of the immigrant and refugee
serving organizations work with churches to accomplish their objectives on an ongoing basis.
All participants in the group deal with refugees and a couple people deal with immigrants and
temporary foreign workers as well. Because of the composition of the committee, a great deal of the
information shared during the focus group came from the context and experience of working with
refugees. As we began to speak through current issues facing immigrants and refugees, the
participants felt that it was important to distinguish between the various categories of refugees that
would likely be referenced during the discussion. The four categories of refugees identified
included the following: i) refugee claimants; ii) protected persons or conventional refugees who
have come out of the refugee claimant process and are inland determined; iii) sponsored refugees
that churches are often involved in; and iv) government assisted refugees. Seasonal and temporary
foreign workers were also spoken about.
The focus group, made up of these particular respondents, effectively illustrated the
interdependency between churches and immigrant and refugee serving organizations. Whether the
support for immigrants and refugees came in the form of sponsorship, housing, procedures and
policy education, training sessions, settlement issues, language acquisition, or providing for the
physical or spiritual needs of newcomers, the roles of the organizations and the churches seem to
be an interconnected web of support.
A participant, speaking from his position as an organization representative as well a member of an
ethnic church, explained that although people in the church are willing to welcome and assist the
newcomers that attend the church, there is no formal coordination to strategically support them.
He explained that he has learned that immigrants go to church for many reasons including the need
to uphold their faith, to be with others speaking their mother tongue, and to look for assistance and
guidance in their new country. So the pastors and congregants attempt to meet their needs on a
“needs basis”, without a real plan in place. This comment is consistent with the statement made
previously, by a pastor interviewed for a Vancouver case study. He called this practice a “needs-
based ministry”, which his congregation participated in to provide for needs of immigrants and
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THE ROLE OF CHURCHES IN IMMIGRANT SETTLEMENT AND INTEGRATION
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refugees that find their way to his church.
On the other hand, the immigrant and refugee serving organizations have the experience and the
training to work directly with newcomers. They have learned what their immediate and long-term
needs are and the various organizations that are most equipped to provide them. But due to limited
funding, they are unable to provide a far enough reach to address the necessities of the many
people requesting assistance. This is how the interdependency between these organizations and
the churches comes into being.
Although they focus on housing, settlement assistance, and relational support, a participant
explained that his refugee serving organization is unable to provide the full scope of services
without the strong volunteer contingent that it draws upon from churches. Volunteers of his
organization come from a variety of church backgrounds and help in many different ways. It has
informal partnerships with about 6-8 committed churches. So if the organization cannot handle
specific needs due to capacity, like taking on support for families, he will go to these churches and
ask for assistance.
STRUCTURE
Types of Support
As mentioned above, churches or denominational bodies were often responsible for, or involved
with, the development of the programs and the inception of organizations providing services to
newcomers. The vast needs required of the churches, in a formal sense, often out-weighed the
availability of coordinated services, which demanded an exclusive focus on immigration and
refugees services that few churches could provide. This pattern has led to the birth of some of
these organizations with a continued relationship with the churches of origin. The organizations
were often initiated by lay-people who soon became experts in the field. Once the specialization
developed within the organization, they tended to rely on a number of churches to assist in doing
what they are unable to achieve with very limited resources.
Two participants in the focus group represented a denominational office that is considered to be
the expert in the area of newcomer services in Vancouver. They are known to have a far-reaching
network where they are approached by others for guidance as well as to redirect people with
specific needs that they are unable to meet. They help refugees, migrants, and temporary workers
upon arrival. When the refugees arrive as permanent residents they are helped by the churches
and constituent groups. The churches that are not directly sponsoring refugees will get involved by
actively collecting furniture and clothing for the groups entering the country. They assist in every
phase of government requirements and also help with settling and housing needs. Ethnic and
immigrant churches in this denomination are especially helpful when groups come into Canada
with very little English. There is a transitional period where language becomes an issue and so the
churches offer faith formation in the languages of origin of the refugees or immigrants. They also
help with providing basic needs and direction if there are problems with immigration. A long term
relationship ends up being built between this denomination and the churches involved and the
newcomers. Another part of their ministry focuses on seasonal and temporary foreign workers.
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Churches minister to the workers with the greatest needs. This is not only done from a spiritual
perspective but also a practical one. So each time this participant holds an event for temporary
workers, she makes sure that agencies that are able to meet additional needs are on hand, like
people with a good understanding of fair employment practices. This ministry is “all-
encompassing, taking care of the whole requirement” – the whole person.
Another participant works with refugee claimants as well as with protected persons and
convention refugees who have been through the inland determination process. His organization’s
work starts with housing and once newcomers are in the housing facility they offer a whole range of
“wrap around” supports including orientation, accompaniment, and education. The final objective
is to help them transition out into permanent housing. This organization has developed an
expertise and model that works well in sustainability and in welcoming the whole person, which is
a priority. The model is simply “Living Together”, where Canadians and newcomers live together
with an entire network of support from churches, individuals, and others. In short, collaboration is
very important to meeting the needs of newcomers. Since working with the legal system is critical,
the organization often liaises with lawyers and paralegal groups. A growing area of the
organization is meeting the direct settlement needs in education for refugee claimants in the
refugee protection system. It is a very complex and fast-paced system, making it difficult for
newcomers to navigate. To address this, resources have been developed to enable churches and
organizations to provide direct assistance to clients. These resources are now being distributed
and replicated nationally. This organization is also connected with churches and is informed by a
faith underpinning in everything they do. Prayer is one of their key values which comes out of a
strong religious base and tradition.
Partnerships and Collaboration
Some of the individuals involved in the focus group were familiar with each other since most of
them rely on collaborations between churches and organizations. There were at least 5 different
local, national, and international collaborative groups represented at the table. The participants
were all very aware of the importance of supporting one another and meeting to discuss
experiences, best practices, and important issues, as well as to exchange services in their areas of
expertise. Since new immigrants, refugees, and temporary workers often end up in various
positions of vulnerability, collaborations allow groups to serve newcomers more effectively and
efficiently. One of the respondents expressed her gratitude for being able to refer refugee claimants
to the organization of another participant. She referred to this as a “warm hand-off” because when
she sends claimants to his organization, she is confident that he completely understands and
recognizes the tight time frame of the refugee process and is assured that no time will be wasted
once the refugees are in his care. This respondent continued to explain that churches within her
denomination were given excellent training by his organization. All of this allowed for her to
provide the best care to sponsored refugees and refugee claimants and to help them get into a good
position for next steps. None of this would have been possible, without the collaboration and
support for one another.
A respondent whose organization works primarily with refugee claimants stated that he is seeing
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an increase in the development of strong partnerships. He realizes the many benefits of these
collaborations, especially because the “ministry” of supporting refugees is not always well received
by the public, due to the scepticism and negativity towards them. He explains that he can “feel
marginalized in this work and so partnerships is a way to be together to support, reinforce, and
reaffirm each other and present a stronger advocacy voice representing the community”.
In the following quote, another participant explains the importance of partnerships between
organizations and local churches and the need for them to continue:
Bringing churches into the equation is a wonderful thing to do but a fine balance
between volunteer enthusiasm which can dissipate because people need [immediate]
results. It’s creating a long term culture of support by drawing churches in that could
share that vision.
He is referring to the long wait periods that refugee sponsors experience after sponsorship. More is
presented on this topic below when we examine some challenges that these groups experience.
Another participant works for an organization that runs newcomer groups at church sites which
gives the organization the ability to reach out to local churches in areas where there is a dense
population of immigrants. This, in turn, gives newcomers the opportunity to get familiar with the
church and to make further connections. He makes it clear that his not-for-profit organization does
not hold these meetings in churches with the purpose of “converting newcomers or spreading a
certain religious agenda”, but rather to allow accessibility to the site and to help immigrants feel
welcome and comfortable in their new home. The idea of using “strategically placed architectural
space” was commended by another participant who suggested the possibility of working an entire
program into this idea.
VISION
When the respondents were asked why their churches or organizations work with immigrants and
refugees, most of their answers were Biblically rooted. All of the organizations represented in the
focus group, with the exception of one, are theologically-based and initiated by a local church or
denomination. These participants spoke very passionately about the “ministry”, using imagery
such as “helping our brothers and sisters” “doing what Jesus says”, and “welcoming a stranger as
one of your own”, and citing these from Biblical teachings found in the Old and New Testament.
Regarding his organization, a participant spoke of the “strong theological underpinning [creating] a
rigorous understanding of what the Bible is teaching and calling them to - a vision for a better
world”. The interest in being involved in immigrant and refugee settlement and integration
appeared to have its core in theology, with the overall goals of welcoming, assisting, and building
community alongside newcomers.
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Being More Effective
Motivation
The idea of Biblical leading was challenged by a participant. He expressed his frustration in how
churches take part in helping newcomers with the sole purpose of proselytizing them. The
intentions may be noble but it threatens the relationship and trust that vulnerable individuals may
begin to develop with the church. He explains it this way:
What I think is just Fundamental Theological Shaping, because I think that we
embed our Christian world view in our justice concepts… they come out of the
reading of Bible texts. But I think we have a hard time separating our tribal
instincts around our world views and the call to “love our neighbour”… and so
we interpret the call to love our neighbour [to mean], “make them become one
of us”, rather than, just love our neighbour… and of course Jesus pushes it and
tells us to love our enemy. If we could keep working on that. I mean it’s going
to be until kingdom come… this project. But just building in good justice concepts
in our theological underpinnings in our churches…. and just helping to crack open
our world view tightness that we have. That if the person doesn't think like me or
pray like me, then my work is fundamentally to make them do that. And I think it
really tangles up our work with refugees…. The church is cluttered with that.
This participant remembers when he first started work at the organization assisting refugees, a
client began to ask him about his motives for helping him. He strongly believes that the purpose for
doing this work should not be to capture vulnerable people in order to convert them, but to
genuinely care for them regardless of what they believe.
Increased Collaboration for Further Integration
The group found the partnerships and collaborations that they are associated with, invaluable.
There was agreement to continue collaborating and to build onto existing collaborations. One
participant described it as creating “tighter and united fronts”. A particularly large and formal
collaborative association with members from across the country has membership from ethnic
communities, organizations, and churches. The participant emphasized that the “collective voice”
has allowed them to become recognized while seeing very positive results as “collective needs” are
addressed.
Another participant recommended multiplying efforts and establishing an integrative approach
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where resources and expertise is shared between groups and churches. His suggestion attempts to
address the problem of very long waiting periods for sponsored families coming to Canada.
Sponsors could wait for six or seven years. He proposes that the church that has sponsored an
individual or family should adopt a claimant or government sponsored family with less support,
rather than feeling frustrated and disillusioned by the extended waiting time. The sponsors and
volunteers are already in place and prepared to assist newcomers. As they wait for their sponsored
family, they gain by learning more while working with the immediate family and at the same time
provide for some of their needs. Mutual benefits can actually arise from this problem of extended
wait times.
Expertise
The idea of acting as one body emerged in the discussion. In continuing the dialogue about
collaboration and partnerships, a participant expressed the importance of having “experts in the
field of helping” in both professional and relational ways. He says, using Biblical imagery, that “we
can’t do everything, [unless] we work as one large body”. In working with refugees, there is a “high
degree of expertise that is needed” especially working with the legal structures. He believes that it
is necessary to have experts where their expertise lies and have the church support this as they are
able. The group agreed that the only way they could have the capacity is if they rely on each other
where strengths reside.
Churches turn to immigrant and refugee serving organizations when the requirements go beyond
their expertise and the organizations, in turn, request assistance from the churches when they are
unable to fulfil the required needs. It was agreed that churches are much more effective at building
relationships than organizations. Therefore, it is necessary to encourage people to find out what
they do well and then support them in providing that particular service. Experts are often found
within churches. These people can share their expertise among different churches.
Future
Continued Collaboration and Partnerships
It became clear that the vision of the churches and organizations will be realized through
collaboration. One participant stated that it is “critical and essential” to build partnerships if they
intend to continue doing this work effectively. He echoed the point that was touched on earlier,
that organizations cannot build relationships with newcomers the same way that churches can.
There is an ongoing commitment and a strong community developed in relationships between
newcomers and churches. Personal, long-term connections can be established and fostered
through the years.
Opening Doors
“Welcoming the stranger” was a constant theme during the focus group. It was established that
churches are able to accomplish this more effectively than agencies and organizations. Deliberate
programs and adapted processes in a church can make people new to Canada, feel more at home.
One participant explained how his very large church has a model that integrates newcomers by
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10
bridging the language gap. Rather than holding separate “ethnic services” for the numerous diverse
ethnic group members, they distribute headsets which provide 10 different languages so that
worship can be done simultaneously. Another participant spoke about the model of placing
emphasis on the youth, who provide hope for the future that their parents envisioned. She spoke
about the impact that ESL programs in churches have had on the youth. They often adapt quicker
and accelerate through levels of ESL much faster than their parents. Consequently, they become
well-prepared for schooling and job hunting.
Awareness Building
Some churches have regular services but then on special occasions have specific ethnic celebrations
that people are welcome to attend from all over Vancouver and the Lower Mainland. These
celebrations are specific to particular ethnic groups and so they can experience some of what they
are familiar with and long for from their home. Celebratory days like World Day of Migrant and
Refugees, International Migrants Day, World Refugee Day, and World Refugee Sundays also create
awareness and educate people about newcomers.
Sharing Stories
Refugees sharing their stories have proven to be very effective. Churches must engage in
storytelling carefully and sensitively because of security and safety issues around the people and
their experiences. It is also important to provide a non-exploitative platform and environment for
people to present their stories comfortably and safely. The group found that many people are open
to sharing their own stories. This approach allows for people to speak of their own experiences or
“speak their truth” rather than having their stories filtered or translated by others who do not have
the direct understanding. It is quite easy to ignore issues on a theoretical level, but hearing the
personal life stories of people moving or escaping to Canada makes it very real and allows for the
building of personal connections. A participant put it this way when she explained the importance
of stories:
Stories move and help people see the non-secular vision of why it’s so important
that we welcome a stranger. Because there are no strangers - there are no aliens.
We are created in God’s image, every single one of us…
Another expressed that empathy is a crucial part of this tool by explaining that “most Canadians
have the gift of migrant histories and stories and many of us [have] refugee stories in our
backgrounds”. Again, the Bible was referenced as he shared with the group that “we are told to
welcome the stranger because we were once strangers and we have to get in touch with our own
stories”.
Partnering Churches
One participant suggested the concept of “twinning” churches. This simply involves putting well-
established churches together with newer ‘ethnic’ or immigrant churches to help where there may
be a shortfall. She provided an effective illustration when she explained how sponsoring churches
in her denomination are often helped by the churches that are not directly sponsoring refugees.
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They provide furniture, clothes, gift cards, and many more items to other churches or to members
of other churches as needed. The churches in the denomination who have more resources also
assist the churches with large immigrant and refugee populations. In short, the churches who have
more financial and material resources share with churches who have less.
PROCESS
Promising Practices
Collaborations
Collaborations have been mentioned often in this report just as it was continually mentioned during
the focus group. There are collaborations between churches, ethnic organizations, government
organizations and charitable organizations that take place on the municipal, provincial, and
national levels. This is a promising practice that must continue and grow as collaborations provide
a common front and collective voice for those with interest and experience in the field.
Some global networks and movements were created with the objective of creating awareness while
proactively encouraging and inviting the church worldwide to welcome strangers. They attempt to
bring people together around the world to support this issue. One participant was involved in an
international partnership and highly recommended this global perspective and supportive
network.
Leadership
One promising practice highlighted by a participant was that of encouraging the highest level of
leadership in denominations to become intimately involved and interested in the matters of
immigrants and refugees. The impact and influence on the denomination’s and local churches’
participation, interaction, and activity in this area could be immense. Work needs to be coordinated
and continued in this area.
Training and Expertise
Sharing training and expertise across groups has already been mentioned above but it was viewed
as an activity that must continue and be expanded upon in the future. We noted an example of one
participant having the confidence to give a “warm hand-off” to another participant to continue to do
the work outside of her jurisdiction. She also spoke of the training that he gave to her
denominational leaders. There is also a need for the improvement and sharing of effective
processes. As collaborations expand, the access to more expert training also expands, creating
more knowledgeable and competent workers and volunteers in the field.
Women and Youth
The focus group learned from a participant that some women in churches are creating women’s
groups with the intention of sharing Canadian culture to assist in the transitioning and integration
into Canada. The hope is that as the newcomers learn about Canada’s culture, they will be able to
share and retain the richness of their culture that they bring to Canada.
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Youth are also seen as participating in promising practices. A focus group respondent explained
about how some churches in his denomination took their youth, as young as 15 years old, to Latin
America (Columbia, Peru, Paraguay) and spent six months to one year away. They were able to “get
a rich and deep understanding of Columbia culture and families escaping violence in Columbia”.
When they returned, these youth began to write brochures in order to educate Canadians about
their food, culture, music and the political issues. He saw this as a tool to help Canadians better
understand refugee families coming to the country. The brochures have been dispersed in
Vancouver churches that are involved in sponsoring refugees’ families. This project was broadened
to include parts of Africa, creating a wider global awareness which in turn allows Canadians to
create a more welcoming experience for newcomers.
Challenges
Resources
The participants expressed that they do this work because it is the “right thing to do”, but they
admitted that they need help in accomplishing their goals. The obvious resource needed is funding,
but it is definitely not the only one of concern. Participants seemed to be cautious about speaking
about the funding cuts, but hearing the stories of its impact, made it evident that the organizations
had been deeply affected by the loss of financial support. One participant worked in an office that
went from 4 full-time employees down to 1 part-time staff. Thus, the capacity to continue doing the
work becomes limited. Those in the focus group representing churches expressed the need for
agencies to have the funding to continue to do the work with newcomers in a meaningful way.
Churches often lack the internal expertise and so they have to rely on the agencies. The cuts often
diminish the opportunities for newcomers to get the support required.
Interesting dialogue emerged involving the “wrap around” and “all encompassing” support given to
refugees who are privately sponsored compared to the government assisted refugees. There
appears to be a common understanding that privately sponsored refugees are better supported and
for a longer period of time than government assisted refugees. The former are absorbed into the
community, remain “connected” to their sponsors, and are set up for success. Even after the
church’s legal sponsorship period ends after one year, the sponsors stay involved and keep track of
where the individuals are and how they are coping with the many transitions and changes they
continually confront. A conversation ensued at this point, to churches that also support
government assisted refugees because the leaders and congregants, often of ethnic churches, see
the needs of the individuals and so they automatically take on the responsibility of caring for them,
even if they do not attend their particular church. It was agreed that it would make the most sense
for the provincial and federal government to value this contribution and put money into the
churches and agencies involved in the work of supporting newcomers. The organizations and
churches should also be viewed as partners with the government since they provide such effective
and complete services. Concern was eventually expressed that this fiscal responsibility would be
fully divested by the government by “downloading [it to] the private sector and to civil community
rather than carrying its share of the load”. Yet, a participant insisted that the work had to continue
in the church, saying:
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Regardless of what happens politically and publicly and government-wise, I think
the church can never divest its own responsibility either, of welcoming the stranger.
It needs to put in the resources…and continue to respond in a greater way than it has.
Because face it, as a culture and as a society we’re pretty self-focused in lifestyle and
in our consumer tendencies and don’t pay the attention that we need to, to providing a
“holistic welcome”. So I think that… [we need] greater openness in world view and
sensitivity to people with unconditional support and help, regardless of whether they
wind up in your church or not, there’s a responsibility, an obligation, but also a privilege
of caring for those who arrive here. In the final analysis we’re doing it to Jesus….
aren’t we.
Wait Time for Sponsored Refugees
Wait times for sponsored refugees are a common complaint by sponsorship groups. Participants
explained that they are involved with and aware of church-led sponsorship groups waiting for 6-7
years before applications are finally resolved. A participant claimed that a “gregarious group of
people on [sponsorship] committees in churches have gone through a lot of extra effort and work to
raise money, and clean out furniture that ends up piled in the corner of the church hall”. They
anxiously await, inquiring continuously about those they have sponsored.
This ongoing wait exhausts the people in sponsorship groups since they spend a lot of time, energy,
and sometimes money preparing for the sponsored families or individuals to arrive. The groups
then begin to wane as excitement runs low. Circumstances change and the people often have to
leave the committee due to other commitments or the inability to remain involved. Therefore, the
original group that began the sponsoring process is rarely around by the time the refugees come
into Canada. The continuity is lost.
Fear Mongering
The “drumbeat of fear” is a phrase coined by a participant in the focus group. He explained that
politics tend to work on this drumbeat of fear. Fear provoking messages about refugees and
immigrants are disseminated through government and media and so we begin to interpret the Bible
from the same perspective as this drumbeat. Therefore, it is necessary to “disengage our politics
from our Biblical interpretation”. Since leadership has such a large impact the participant says, that
“[we] don’t need to be against the government, but we have to critique the messages that are
coming out of government and I think in our particular paradigm right now there’s been a lot of
messaging that works into human fear of a stranger”.
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CONCLUSION
The strong tie between churches and immigrant and refugee organizations was vividly stated.
There seems to be a need for a body with organizational capacity and a full understanding of
immigrant and refugees issues to begin the relationship and settlement of refugees and immigrants.
Because these organizations do not have sufficient funding or access to a large number of
employees, they must rely heavily on the church to provide the relational, physical, personal, and
spiritual needs of the newcomers.
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Section 2 – Case Study of José Figueroa’s Sanctuary in the Walnut Grove Lutheran Church
In October 2013, José Figueroa took sanctuary in the Walnut Grove Lutheran Church, in Langley,
British Columbia to avoid deportation to El Salvador. This was not a circumstance he would have
imagined himself in after legal entry into Canada in 1997. José and his wife Ivania, had worked,
raised a family, and bought a house in Canada before he was informed, on May 5, 2010 that he had
to leave the country. This has been his home for over 17 years. I, Jennifer Adkins, had the privilege
of interviewing José in July 2014 and he walked me through his experience.
BACKGROUND (JOSE ’S STORY)
The El Salvadoran military-led government of the 1980s was characterized by brutal violence and
horrific murders targeting anyone opposing their regime. Their death squads were responsible for
killing 75,000 civilians - many being women and children. Archbishop Oscar Romero and others
were murdered for speaking against the brutal acts of the government and begging the military to
stop the killings. Snipers shot at mourners who attended Romero’s funeral, killing 42 attendees.
Leftist parties and guerrilla groups responded to these atrocities by merging to form the Farabundo
Marti National Liberation Front (or the FMLN). They drew international attention to the criminal
events in El Salvador and eventually became recognized as a legitimate political party (PBS:
Enemies of War).
José explains that by the time he finished high school, he had to choose between the Salvadoran
government and the FMLN. Morally, he could not stand in support of the government and so he
chose the latter option and took on the role of recruiting students in his university. José had been
shot at in the market in earlier years and found himself constantly looking over his shoulder to
assure his safety. Although the 1992 signing of the Peace Accords formally ended the 12 years of
civil war, political unrest continued. José and Ivania felt it was necessary to flee El Salvador for
their safety and so they journeyed to Guatemala, the United States, and finally Canada. Ivania
received her visa from the United States before she and José applied for refugee status at the White
Rock Border, in British Columbia.
They were given exemption, which permitted them to legally enter Canada and have their case
heard by the immigration board. They settled in Langley where they had their first child. José
volunteered until he obtained his work permit and then began full time employment. Ivania also
took on a full-time job until she learned that their son had autism. The family’s refugee claim was
heard by the immigration board in 1999. The board was aware of José’s FMLN membership when
they concluded that he and Ivania were not conventional refugees, since the peace agreement in El
Salvador took place in 1992 and the couple arrived in Canada in 1997. In 2000, the couple found
out that their refugee claim was denied and so they applied to stay as permanent residents on
humanitarian and compassionate grounds. This application, based on José and Ivania having a
Canadian born child who was diagnosed with autism, was approved “in principle”, in 2004, by a
Pre-Removal Risk Assessment (PRRA) officer. They did not appeal the denied refugee claim
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because they were in the process of becoming permanent residents with the approval, in principle,
of the humanitarian grounds application. To their surprise, the couple learned that a Canadian
Border Security Agency (CBSA) Officer found José inadmissible into Canada for security reasons,
based on section 34 of the Immigration Act. In short, his affiliation with the FMLN made him a
security threat to Canada. Although the CBSA had broached the issue of José’s inadmissibility since
2003, he was not made aware of it until 2009. In 2010, the Figueroas began to appeal this decision.
Many have argued that José cannot be deemed a terrorist since the FMLN has never been
considered a terrorist organization. This group fought against the militaristic Salvadoran
government for social justice. A truth and reconciliation commission found that the Salvadoran
government and their death squads were responsible for 95% of the human rights violations and
atrocities that took place during their leadership and the FMLN was responsible for 5%. In 2009, a
member of the FMLN became the democratically elected government in El Salvador. Not only is it a
legitimate political party holding leadership in El Salvador today, but this government enjoys full
diplomatic relations with Canada and has an embassy in this country.
In July 2014, the Federal Court Judge Richard Mosley openly disagreed with the immigration
ministry’s decision and told the department to re-examine José’s case. This has yet to be done.
Although José has had the ongoing support of citizens, judges, reputable lawyers, and politicians, he
remains continually indoors fearing deportation because of the arrest warrant still threatening his
ability to live freely in Canada. He has been in sanctuary at Walnut Grove Lutheran Church since
October 4, 2013.
STRUCTURE
I had the opportunity to interview Pastor Karl Keller, the founder of Walnut Grove Lutheran Church
and his successor, Pastor James Paulgaard on separate occasions. They were both very forthcoming
with information during the interviews. Pastor Karl started Walnut Grove Lutheran Church 25
years ago but has since retired making Pastor James lead pastor. They discussed that the church has
never had a formal immigrant or refugee program, although they have been reaching out for years
to people with needs who come from other countries. The only way the pastors become aware of
the needs of newcomers is when they come to the church doors with requests or visit during a
church service. The pastors ask for support from the congregation and if money is donated for a
particular person or family, they make it clear to those giving that tax receipts cannot be provided
for such gifts. This does not seem to curtail the congregants’ giving. In the past, the church ran ESL
classes, but they no longer do this. Pastor James explained that these classes were effective in
helping the church build connections and relationships with people that they would not have
otherwise. As the needs of the newcomers became known, the leadership of the church finds
people with the necessary resources to assist. Pastor James refers to this as a “needs-based”
ministry.
Both Pastor Karl and Pastor James also spoke about the church’s strength and passion in missions
as they have about four to five international projects including trips to Tanzania, Nicaragua and
Mexico. They also participate in local missions. I learned informally that Pastor Karl sponsors
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temporary foreign workers to work on his farm until they are able to apply to stay permanently in
Canada. During their time with him, he assists them in learning about Canada and in applying for
permanent stay in the country.
At the moment, Walnut Grove Lutheran Church and the members of the community, especially
José’s sister, are doing their best to provide compassionate care for José and his family. As
requested, the church provided him with sanctuary but the support does not end there. Those
assisting José are helping with everyday needs since he is confined to the church building and is
unable to do his habitual work to financially support his family. José’s sister, the congregation and
the community members involved have taken initiative to use their own resources to care for him
and his family during this time.
Pastor Karl is the one who agreed to have José take sanctuary in Walnut Grove Lutheran Church.
When he told the congregants about his decision, he also told them that it would cost about $10,000
to fund José’s case. By the following week, $10.000 had been donated. The political activity and the
raising of awareness regarding José's plight happens through an independent group called "We Are
José" which José has founded and directs. This in turn draws out many non-government refugee
organizations and supporters. Although Pastor Karl is retired, he refuses to give up until José is free
to live in Canada. He “believes with all of [his] heart that the CBSA is wrong” in their decision.
Pastor Karl first met José in 1997, when he and Ivania came across the border from Washington. A
pastor from a Lutheran church in Blaine, Washington, where the Figueroa’s attended, contacted the
Walnut Grover Lutheran Church to assist José in getting a work permit. Since that time, the Walnut
Grove Lutheran Church has been connected with the family. The congregation has been involved by
providing care for the Figueroas and of course, providing sanctuary for José. A Care Committee was
set up to help Ivania with the kids, with picking up groceries, and with rides to and from the church,
after José took sanctuary. José has access to a shower, a kitchen, and a makeshift bedroom in the
church. His family is able to stay with him during the weekends.
PROCESS AND VISION
The work to help immigrants and refugees has been longstanding in Walnut Grove Lutheran Church
although it continues to be reactionary in nature. There is no formally planned program or vision
to provide services to immigrants and refugees but following this interview, both pastors
recognized that a strategic process is something they need to consider. The general idea behind the
support given is that the leadership “sees a need and fills it”. They believe that it is the right thing
to do as Christians. The key to moving forward as Pastor James believes, is for the church to have
the willingness to build relationships with immigrants and refugees. As the church becomes aware
of the needs of immigrants and refugees, they find the people with the resources necessary. As God
shows them more avenues, they will try to be more intentional.
THE LEARNING
The experience with the Figueroas has taught the Walnut Grove Lutheran Church the importance of
helping “the stranger”. They learned the following three valuable lessons throughout their
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experience with walking alongside the Figueroas: i) their involvement with José’s situation has
helped the congregation to feel more valuable than they ever had in the past; ii) people looked for a
way to fill needs however they were able to assist the family; and iii) the leadership and
congregation came to the realization that there must be others going through similar experiences
and injustices as the Figueroas family.
José also learned the shortcomings of our immigrant and refugee system. He understands first
hand that the church can play a major role in this type of situation. His recommendations to make
church involvement in immigrant and refugee issues more effective are as follows: i) the language
gap between the church and the immigrant or refugee has to be closed to avoid misunderstandings
and to be able to move forward in a focused manner; ii) the understanding of Canadian laws,
especially immigration laws, have to be clearly taught to immigrants and refugees so that they
understand their rights and freedoms and will know what action to take if wrongly treated; iii) the
church can help immigrants and refugees to “speak their own reality” since their realities are often
redefined, misrepresented, and misunderstood by law-makers and government representatives;
and iv) the church has to learn the social realities of others who are different from themselves, since
this lack of knowledge inhibits the important process of supporting the personal rights of
immigrants and refugees.
Shortly after moving to Canada, José began to offer English lessons to non-English speaking
immigrants and refugees, knowing firsthand the necessity of being able to speak in Canada’s
dominant language. This seems to be an effective starting place for churches to begin their role in
assisting newcomers to this country.
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Section 3 - Case Study of Kinbrace Refugee Housing and Support
Kinbrace Refugee Housing and Support is a unique and model example of services delivered
effectively to individuals in Canada’s refugee protection program. Their goal is to provide each
person with “housing, orientation, accompaniment, and education” (The Kinbrace Connection
2014). This holistic approach to assisting individuals has proven to be very effective. The
Vancouver research team had a site visit at Kinbrace and had the privilege of interviewing Loren
Balisky, the Executive Director.
BACKGROUND Members of Grandview Calvary Baptist Church took it upon themselves to address the problems of
poverty and the lack of housing in their east Vancouver neighbourhood. This initiative evolved into
the Salsbury Community Society in 1997, a grass-roots charity organization. The lack of services
available to meet the needs of refugee claimants became obvious to the group and so working
alongside with the Hawthorne Charitable Foundation, the Salsbury Community Society launched
Kinbrace in 1998, as British Columbia’s first dedicated housing for refugee claimants.
Initially, Salsbury Community Society supported charitable initiatives in the Grandview Woodlands
neighbourhood of east Vancouver. In addition to Kinbrace, it established Co:Here, which provides
affordable permanent housing, JustWork economic initiative, offering meaningful employment, and
REED, a movement to end human trafficking and sexual exploitation. Kinbrace registered as a
separate charity in 2012, and continues to work closely and partner with these organizations.
Loren Balisky and Tama Ward, members of Grandview Calvary Baptist Church, became the “core
couple” of the seven-unit apartment building at Kinbrace. They welcomed newcomers and
developed a culture of hospitality and acceptance, while meeting urgent needs around settlement,
immigration, and permanent housing issues.
In 2005, the house beside the original Kinbrace residence went on sale and was purchased by the
Hawthorne Charitable Foundation as a second residence for Kinbrace. This opportunity opened
doors for more housing for refugee claimants, room for another “core hospitable family”, and
community and garden space for residents.
Kinbrace works closely with its residents to provide affordable, transitional, supportive housing to
newly arrived refugee claimants seeking protection in Canada. With a variety of apartment sizes,
they accommodate single people and families. On average, they host 12–15 residents at a time.
Homeless refugee claimants are referred to Kinbrace through an established network of service
providers in Metro Vancouver. Upon arrival, a refugee claimant in need of housing signs a simple
short-term (1–3 months) lease agreement and is welcomed in as a Kinbrace resident.
“Refugee claimants can face extreme difficulties during the first few months in Canada,
including exploitation, poverty, anxiety, confusion and isolation. This is often in addition
to the trauma or despair of previous life experiences that led them to flee their homes.
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Our community includes a team of dedicated staff, interns, and volunteers who provide
orientation, accompaniment and referrals. Our goal is to empower residents in their
settlement and integration.” - Loren Balisky, Executive Director at Kinbrace
The locations of the two Kinbrace houses are in East Vancouver, close to transit and essential
services. This allows residents to have easy access to necessary amenities and government offices
located downtown. The larger of the two houses is used as transition housing for newly arrived
refugee claimants. It contains four single-room units on the second floor, primarily for single people
or couples. Each of these units have a kitchenette with appliances, a closet, bed, and a small dining
table. There are also two family-sized units that are fully furnished. The smaller house provides a
common space for community gatherings, workshops, and ESL classes, as well as office space and
housing for staff and interns.
VISION The Kinbrace Vision Statement is as follows:
For those in exile
a world of welcome,
a community of belonging,
a life of opportunity.
Kinbrace operates under five values:
Welcome
Trust
Mutual Transformation
Celebration
Prayer
The vision and values are seen lived out by staff and volunteers on a daily basis. Loren Balisky, the
Executive Director, characterizes the work they do as inclusive. Everyone is embraced and
welcomed at Kinbrace. Weekly times of prayer are described as “a way of life” and “taproot into the
life of God.” As a faith-based organization, he insists that a constant and deepened understanding of
God is needed. This informs the behaviour exhibited by staff and residents. Since the formation of
Kinbrace’s vision, Loren claims that there have not been major shifts, just a deepening and a
constant asking of “how we are living this out”.
When asked what changes in vision that Kinbrace has gone through since it began, he claims there
were no major shifts in vision since formation, just deepening. “We are always asking, how are we
living this out?” He describes Kinbrace as a ministry where they experience “life together” and
refers to the process of settlement and integration as “Canada’s Story, where we are a collection of
nations, immigrants, refugees”.
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Vision, to Loren, is based on sharing common values as opposed to a strategic plan. By this he
explains that Kinbrace is not “programs-based” but rather, “relationship-based”. There is a certain
amount of vulnerability in this approach. He stresses that we are all “pilgrims” and “people in exile”
in Canada, with a broad range of shared experiences. Kinbrace’s vision is grounded because it is
based on “uncommonly ordinary people” with passion and consistency.
STRUCTURE
The general structure of Kinbrace is focused on providing the housing needs for refugees. All
residents are based on referral and include a larger Vancouver network of refugee workers and
programs. Kinbrace, therefore, is part of the greater refugees’ protection programs in Vancouver
including healthcare, government, legal services, and a range of faith-based and governmental
based partnerships. Loren states that these partnerships are vital to the success of programming.
Some of the partnerships include Multi-Agency Partnership (MAP), Canadian Red Cross, Inland
Refugee Society, refugee lawyers, Legal Service Society of British Columbia, United Nations High
Commissioner for Refugees (UNHCR), Citizenship and Immigration Canada (CIC), Canadian Border
Services Agency (CBSA,) Immigration and Refugee Board – Refugee Protection Division (IRB-RPD),
City of Vancouver, Ministry of Children and Families, Journey Home, and New Hope. Other partners
include World Vision Canada (providing training, workshops, graduate certificate for leadership),
Hawthorne Foundation (providing housing, construction), and VanCity (helping to address the
financial barrier for refugees and the lack of an official loaning structure by providing loans to
refugees). Loren firmly believes that partnerships are about a common strategic plan rather than
competition.
PROCESS
On the topic of process, Loren refers to a number of Biblical metaphors and theological ideas to
describe the work of Kinbrace. He first speaks about “walking with them from Day 1” to describe
the basic orientation offered for refugees that includes cultural orientation (theological idea of
Exile, human longing to belong, and to live a full life). Speaking further about Kinbrace, Loren asks
“how do we find our way back home” when you find yourself living as a refugee? Kinbrace attempts
to come alongside refugees to show a level of “togetherness” which means “walking with people”
and “living life together.” This, he claims, is how we “help create a world of welcome.” Process
involves living and belonging in community. The objective is to provide stabilization for long-term
vision. Kinbrace emphasizes hospitality and relationship. The name Kinbrace is an invention that
brings together two words – Kinship and Embrace. As Loren says, Kinbrace is “not about a service
so much as it is a way of life.”
The activities involved in the process at Kinbrace rest on the four pillars:
Housing – transitioning families into permanent housing;
Orientation – assisting refugee claimants through the very complex systems and new culture to
ensure integration;
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Accompaniment – walking alongside newcomers as they experience very difficult times while they
deal with loss, exile, displacement;
Education – educating residents and helping them move forward with confidence and hope.
These pillars are evident in the initiatives led and coordinated by Kinbrace. Besides offering
education for refugee claimants to help them interface with the Immigration and Refugee Board of
Canada, Kinbrace organizes READY Tours, which is a free, voluntary program designed to prepare
refugees for their hearing. They are given a tour of the hearing room, they meet staff from the
Refugee Protection Division, and they learn about refugee law and those involved in the hearing.
The READY Tours are deemed so effective that the IRB-RPD took this model to launch similar tours
in Montréal and possibly Toronto.
In December, 2012, Kinbrace took on the task of responding to Bill C-31, Protecting Canada’s
Immigration System Act. They launched a program called Navigating Refugee Reform, taking 246
service providers in BC through 6 full-day workshops about the policy changes taking place in
Canada’s refugee protection system. This initiative was funded by The Law Foundation of BC,
Canadian Baptists of Western Canada, the Catholic Archdiocese of Vancouver, and the Mennonite
Central Committee of BC (MCC BC). Kinbrace also facilitates private sponsorships and settlement
issues through resettlement programs and refugee protection services.
To assist refugee claimants in dealing with the countless stressors and trauma that they endure
throughout their migratory experience, Kinbrace introduced a Wellness Counselling Program, in
January 2015. The program logically fits into Kinbrace’s goal to empower the residents by
supporting them as they integrate into Canada. It also fills the gaps left by the lack of medical
coverage and trauma counselling available to claimants when they arrive.
Future challenges for Kinbrace include how to address more capacity for working with more
clients, and how to work on policy changes that facilitate greater capacity and consistency with new
developments around working with refugees. Finally, Kinbrace is also working to address issues of
housing and ministry affordability, especially with the very high costs of living in Vancouver.