Pontifical Council for the Pastoral Care of Migrants and Itinerant People

People on the Move

N° 110, August 2009

YOUTH MIGRATION AND THE ROLE

OF THE CHURCH IN WEST AFRICA*

Msgr. Novatus Rugambwa

Under-Secretary of the Pontifical Council for the

Pastoral Care of Migrants and Itinerant People

Introduction

Migration is a permanent phenomenon, in time and space[1]. Historical studies of the formation of empires and nations prove this fact. There is no conglomeration of tribes or races that have not experienced migration and wandering. From our primary and secondary school education as well as university studies, we know that, from ancient times, various movements of people have shaped what we now call the Countries of West Africa, be they English, French or Portuguese speaking countries.

For us Christians, this should not cause a surprise. Many events in the history of salvation, as recorded in the Old and New Testaments and as enshrined in Church History, have unfolded themselves during and through the phenomenon of migration[2]. The spread of the Gospel in the world has been part of the migration story. His Holiness Pope Benedict XVI surprised many when he entitled this Year’s Message on the occasion of the World Day of Migrants, St. Paul Migrant,  Apostle of the Peoples. This title has conveyed the truth that the missionary activity of the Apostle of the Gentiles took place in the very phenomenon of migration[3].

Therefore, migration as a phenomenon is here to stay. All efforts made by the international community and of course by the Church vis-à-vis migration would be in vain if their aim were just to eliminate it. Nobody can stop people from migrating! We hear nowadays of some governments’ restrictions on immigration policies, the construction of walls along the borders as well as of interception of ships with “irregular” immigrants and asylum seekers. These measures can temporarily halt the flows of migration but they cannot stop it. According to some studies, these measures, in fact, aggravate the matters because they make many people fall victims to smugglers and traffickers of human beings, jeopardizing their life and creating in them disappointment and despair.

In the Encyclical Letter, Caritas in Veritate, His Holiness Pope Benedict XVI describes contemporary migration as a “striking phenomenon” due to big numbers of people involved in it and the problems and challenges it raises. This phenomenon, according to the Holy Father, demands “bold, forward-looking policies of international cooperation if it is to be handled effectively”[4].

This article about the youth migration in West Africa does not aim at distancing the young away from migration. It rather focuses on how we, as a Church and as nations, can “handle migration effectively”, accompany it and make it an opportunity for the integral wellbeing of all people in our society.

Keeping this in mind, I am inclined to consider migration in general, knowing that in Africa it is mainly the young people who migrate. They leave their families behind and venture into the unknown world in nearby and far-off regions, countries and continents. Given their age and their longing to have a better life, encouraged by relatives or friends already abroad and enticed by advertisements in the mass media, young people often get misled into unrealistic aspirations. Therefore, more than anyone else, the youth need to be guided by adults and by institutions such as the Church so that they may pursue realistic aspirations.

It is my intention to draw the attention to migration as a local phenomenon, a West African matter that demands response primarily from West Africans. I mention this because there is a tendency to blame those who are outsiders for evils experienced in the sub region. Such a tendency often makes individuals and communities shun from their own responsibilities to reach durable and sustainable solutions to problems. There are negative events that would not have taken place if many countries were socially and politically willing to resolve matters locally. Take as example the civil and ethnic wars which have triggered flows of refugees and Internally Displaced Persons (IDPs) even in this part of Africa! It is easy to blame them on those who take away diamonds and oil and sell – in exchange - arms and drugs. Shouldn’t the Africans be the first ones to say “no” to arms and drug traffickers who are just happy to satisfy their egoistic gains at the expense of many people’s lives?

What can governments do? What can the Church do to bring about a remedy? The Church can and has the duty to help thee sub region make a sincere reflection on individual and collective responsibilities in serious issues such as migration.

Research has always concluded that many people in Africa flee their land, firstly, in order to save their lives: this is in case of war, genocide, other armed conflicts, persecution for political, religious, racial, social and national reasons; calamities - natural or manmade. Secondly, people tend to leave their land in order to support themselves and their families: this is the case when there is lack of livelihood at home as a result of unemployment, poverty, lack of development, etc. Others run away in order to unite with their family members or to search for a better orientation of life.

While there are many reasons for leaving one’s country, there are three main causes of migration in Africa: poverty, armed conflicts and natural calamities (or adverse environmental change). These three factors are usually acting together and leading people to migrate. These reasons and causes are found in every country in Africa. That explains why the higher percentage of migration in Africa is made up of forced migrants.  

A growing interest in Migration

Nowadays, migration is remarkably a matter of great interest in all the meetings and conferences organized in and outside the Church. There is no summit, for example, that does not touch on this phenomenon: it is enough to follow up all meetings organized at regional, continental and world levels, be it by United Nations Bodies, the Church, African Union, Economic Community of West African States (ECOWAS), etc. It is my strong feeling, wish and prayer that even the coming Special Assembly of the Synod of Bishops for Africa, that will take place in two months’ time in Rome, will dedicate time and space to address the issue of contemporary migration.

Why such a big interest on this phenomenon now? In general, contemporary human mobility has been mainly generated by “globalization”, a socio-economic process of our time[5]. As we know, globalization was intended to bring about economic and social integration, and it has managed to a great extent to determine the movement of goods, capital and social services in the world. But this has consequently triggered flows of people from one region to another – at local, international and intercontinental levels - for a variety of motivations and in temporary as well as permanent migratory patterns. This human mobility cannot be left to run without some regulation and accompaniment by the international community and by the Church.

Attention to migration profiles enables nations to seek ways to manage the rapidly growing phenomenon, analyse it and make appropriate economic policies. As of now, there cannot be a strategic economic plan that does not put into consideration the phenomenon of migration[6]. Moreover, migration is slowly becoming one of the priorities in the political agendas of many countries.

The Encyclical Caritas in Veritate suggests that migration “should be accompanied by adequate international norms able to coordinate different legislative systems with a view to safeguarding the needs and rights of individual migrants and families, and, at the same time, those of the host countries”[7]. 

The Situation in West Africa

It is encouraging to read from recent reports by international organizations that much is being done in West Africa to join human, political and financial resources in addressing issues of migrants and refugees[8]. As of today, every country in West Africa is a land of both immigration and emigration and there is more movement of people within the sub region than towards other regions of Africa, to Europe and America.

I) Intraregional  Migration

When talking about migration involving Africans, there is a tendency to put too much attention on the migrants’ arrival in European territories and waters so much so that the intraregional migration on the African soil is forgotten. This is partly because of mass media coverage run by powerful news broadcasting corporations. Consequently we fall into the trap of lessening efforts in resolving matters in the Continent itself. We should acknowledge that migration in Africa is so massive that it demands rigorous response through consultations, regulations, suitable immigration policies and humanitarian accompaniment.

Though it is very difficult to get exact statistics of people involved in migration, it is believed that there are 7.5 millions of intraregional migrants in West Africa. This is 90% of the total migration in this sub region[9].

We note that in West Africa, in the last 25 years:

• the phenomenon of urbanization has been massive, with people flocking from rural areas to ill-prepared cities;
• armed conflicts particularly in Sierra Leone, Liberia and Ivory Coast have triggered flows of refugees and IDPs. This matter still demands action in order to reach a durable remedy;
• human trafficking and smuggling have increased mainly because traffickers and smugglers deceive people, especially the young, leading them to believe that they can reach greener pastures in other countries, particularly in Europe, America, South an North Africa, despite the restrictions in immigration rules and the risky situations on the way.

Through ECOWAS, West African countries have allowed free intra-regional movements of citizens of the country members, with a legal framework to regulate this movement and even to facilitate measures of protection to asylum seekers and refugees. It is believed that this will bring about a rapid integration of the people in this part of Africa.

In spite of this achievement in the ECOWAS region, serious problems facing migrants, refugees and IDPs have been registered:

• networks for trafficking and smuggling people, including children, are increasing;
• there is a rise in hatred or xenophobia towards foreigners: migrants are often considered by the local people as criminals, competitors or thieves of the natives’ jobs and opportunities;
• exploitation and discrimination are not uncommon at the borders where, at times, informal taxes are demanded. Arbitrary detentions are also experienced by some migrants.

II) External Migration

Since 90% of the total migrations in West Africa is intraregional, the remaining 10% pertains to migrations to the Americas, Europe, Asia, Australia and other sub regions of Africa[10]. Migration to other countries is part of the process of globalization which has embraced all the countries of the world. No territory can avoid being part of the process. Emigration from West Africa is more known than the intraregional migration and is usually linked with negative factors as it has a more extensive media coverage.

Research has found out that inequality between north-south relationship, an economic order that is not in favour of developing economies, civil wars and other armed conflicts are among the causes of the exodus from Africa. Many people, particularly the youth, are practically forced into this kind of movement.

There is a striking example that is frequently given in order to illustrate one of the motivations to migrate:

In Haiti, the annual per capita income stands at USD 400! But next door, that is, in the USA, an undocumented or an irregular immigrant can gain the same amount of USD 400 in less than a week. Now, what can be expected of the youngsters in Haiti, who hear about such a reality? They will surely want to take the next boat or the next plane leaving for Florida!

Similar situations exist in many places even in West Africa. Some young people are ready to take all risks in order to leave for better gains in far-off lands and continents.

• It is imperative to make people understand that in spite of its attractive effects, migration can entail hardships such as:
• illegal employment and poor payment particularly for women;
• lack of respect of the foreigners’ fundamental rights;
• falling victims to human trafficking networks;
• forced labour and forms of modern slavery;
• family break down;
• problems related to the “difficulty of dual belonging”[11], that is, the need not to lose one’s culture while getting integrated in a new society.

There is a need to prevent pursuit of false dreams by informing the people, especially the youth, of the proper ways to emigrate. But, above all, efforts should be made to effectively eradicate the negative effects of migration by courageously tackling the root causes of forced migration. In other words, the international community should find ways to at least reduce poverty, armed conflicts, consequences of natural calamities and degeneration of environment.

It is evident that the international community should search for a new economic order and create a sense of the “universal common good” in order to have an equitable distribution of goods and a new mentality of belonging to the common family of peoples[12]. 

The Church’s Role and Migration

What has been said earlier shows how multifaceted the phenomenon of migration is today and how the whole human family should join hands in making constructive this massive movement of around 200 millions of migrants and 42 millions of forcibly displaced people in the whole world[13].

Throughout her bi-millennial existence, the Church has perceived the phenomenon of migration as a “sign of the times” that should be used in order to “renew humanity and proclaim the gospel of peace”[14]. There is not enough time to mention all the Church’s activities in this regard but allow me to mention at least Pope Pius XII’s Apostolic Constitution Exsul Familia, issued on the 1^st August 1952, in order to give systematic orientations to those entrusted with pastoral care of migrants and other displaced people[15]. It was the first time that a document of this kind had been issued and it is called the Magna Charta of the Church’s thought on migration.

The Second Vatican Ecumenical Council greatly exhorted all those who believe in Christ not only to be aware of the phenomenon of migration but also to explore means and methods that would improve the spiritual care and the material assistance to the people on the move[16] because  migration is both a sign and an instrument of the catholicity of the Church.

I) The Church and the Culture of Welcome

From this reflection arises the need to promote one of the characteristics of the early Church, that is, “Welcoming the stranger” which has continued to be the backbone of the Church’s post-conciliar guidelines in this field[17].

The Instruction Erga migrantes caritas Christi (EMCC), approved by the late Pope John Paul II, on 1 May 2004 and published by the Pontifical Council for the Pastoral Care of Migrants and Itinerary People on 3 May 2004, dedicates the Second Part to the Culture of Welcome from the pastoral point of view. In translating the Council’s teaching and the subsequent Magisterium, EMCC presents the Church as “a sacrament of unity” that “overcomes ideological or racial barriers and divisions and proclaims to all people and all cultures the need to strive for the truth in the perspective of correctly facing differences by dialogue and mutual acceptance. Different cultural identities are thus to open up to a universal way of understanding, not abandoning their own positive elements but putting them at the service of the whole of humanity”[18].

“Welcoming the stranger” presupposes, among other things, the following:

• the spirit to listen to and to understand the stranger’s situations and culture;
• the respect for the stranger as a human person situated in a different culture;
• the openness to enter into dialogue with the stranger’s way of thinking and culture;
• the readiness to identify and appreciate positive elements in the stranger.

These four points, if promoted at a pastoral level, can easily help to bring about cultural dialogue among the people of different ethnic groups and backgrounds, who are among us as migrants, refugees or internally displaced persons. A West African, similar to any other African, carries an ethnic identity and cultural traits which are very strong in him or her. It is well known how clashes of ethnic identities continue to hamper all efforts of peace and reconciliation in the Continent. Hatred of the stranger has taken forms of social and political tensions, even leading in some countries to armed conflicts.

The people, particularly those who are Christians, are exhorted to interact with other people, accept them and be ready to create harmony out of diversity. That is why the process of integration is necessary particularly for the young migrants in all countries, a process that calls to mind the importance of their education, employment and family unification[19].

In this very vein, the Church continues “to invite the ecclesial host communities to welcome the young and very young people with their parents with sympathy, and to try to understand the vicissitudes of their lives and favour their insertion” [20]. This appeal was emphasized in Pope Benedict XVI’s Message on the 94^th World Day of Migrants and Refugees, which was celebrated on 13 January 2008. The Message was entirely dedicated to young migrants and was intended to give hope and courage to this segment of migrants to move forward in spite of the difficulties linked to the process of integration in their host countries. The Pope deplores acts of abuse, human trafficking of people, discrimination and all forms of exploitation.

The Church in West Africa could strengthen her structures and pastoral strategies so that young migrants may feel welcomed and encouraged to start a new life. It is by treating correctly those who are migrants in this sub-region that we can have the courage to tell governments and people in other continents - particularly Europe, America and the Middle East - to treat African migrants compassionately and with respect to fundamental rights. Teaching others by example is very effective!

II) The Church and Awareness Building

Many people, particularly the youth, do not even know the legal requirements to migrate; they are not aware of the dangers awaiting migrants in many countries. As mentioned previously, they are misled by tempting information given by traffickers and smugglers of human beings. In many countries, the Episcopal Conferences have taken up the role of making the would-be-migrants aware of the right procedures to migrate and the possible dangers and difficulties involved in both regular and irregular migration.

The Church in West Africa can do the same, that is, to speak accurately and trustfully about the phenomenon of migration and to reduce the number of people who would blindly embark on a dangerous journey to cities, other countries and other continents without proper preparation. The Pontifical Council for the Pastoral Care of Migrants and Itinerant People is now contemplating setting up a programme intended to help Episcopal Conferences and individual Bishops give basic formation to would-be-migrants.

This point is of paramount importance because, in many cases, the international community plays a role of a “fire-fighter”, ready to intervene whenever a fire starts to consume properties. But, let us remember that it is equally important to have a programme of fire prevention. Likewise in the phenomenon of migration, it is not enough to come up with programmes on how to deal with victims. The Church should not be content with programmes to “extinguish fires”, efforts should rather be made to prevent or at least reduce the negative effects of the phenomenon.

III) Collaboration between the Church of Origin and the Church of Destination

Interestingly, in his Encyclical Letter, Caritas in Veritate, Pope Benedict XVI urges that policies guiding the migration phenomenon be set out from close collaboration between the migrants’ countries of origin and countries of destination[21]. In her pastoral care for migrants and itinerant people, the Church has traditionally practised the fundamental principle of collaboration between the Church of origin and the Church of destination. The Instruction Erga migrantes caritas Christi puts much emphasis on this aspect so that the identity and other cultural aspects of the migrant may not be trodden upon and that they may play a role in the process of the exchange of human, cultural and religious values between the strangers and the hosts[22].

Recently, such collaboration has been marked by many meetings at continental and intercontinental levels, on matters of migrations. I have in mind the following instances:

• the meeting organized by the Council of the Episcopal Conferences of Europe (CCEE) and the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), was held in Cape Coast from 13^th to 18^th November 2007 on the theme “Migration and New Slaveries”;
• the meeting in Nairobi, Kenya, from 2^nd to 5^th June 2008, on the theme “Towards a Better Pastoral Care for Migrants and Refugees in Africa at the Dawn of the Third Millennium”. Organized by the Pontifical Council for Pastoral Care of Migrants and Itinerant People in collaboration with Kenya’s Episcopal Commission for Migrants, Refugees and Sea-farers, this conference was attended by representatives of the African Episcopal Conferences. The meeting was divided in two parts: one for migrants and the other for refugees[23];
• the meeting by CCEE and SECAM, was held in Liverpool, Great Britain, from 19^th to 23^rd November 2008 on the theme “Migrations as a Space of Evangelization and Solidarity”.

There are other meetings by institutions of the Church that have dealt with the phenomenon of migration in this Region, particularly regarding the movements of economic migrants, the re-integration of returnees, and the plague of human trafficking where women religious congregations have been visibly very active. Such gatherings find out, among other things, that collaboration between the countries or Churches of origin and of destination is of vital importance in helping the migrants and refugees pursue ways leading to integral development.

IV) The Church and the Role of Advocacy

One of the roles expected of the Church in West Africa is that of advocacy, that is, a vigorous defence of human dignity and of all the fundamental rights of migrants, who, in fact, are always victims of all types of abuse in social, political and legal contexts. This means that the Church, through her institutions, should advocate for the protection of refugees and migrants of all types in all consultations, deliberations and decisions made by governments and all the region’s governmental, intergovernmental and non-governmental .

Organizations such as, ECOWAS, the African Union, etc. [24]. On this score the Encyclical Letter Caritas in Veritate states: “Every migrant is a human person who, as such, possesses fundamental, inalienable rights that must be respected by everyone and in every circumstance”[25].

Advocacy is needed now more than ever before because in many parts of the world there is a tendency to keep the migrants out of the country, often in view of political gains by some political parties. This is very much heard of in Europe and Northern America where borders are being ‘militarized’ and irregular migrants are considered by law as criminals against the security of the citizens. Unfortunately, such policies which go hand in hand with populism, xenophobia and intolerance towards immigrants, are not uncommon in West Africa. This calls for the Church to play her prophetic role in this field, by raising her voice particularly in issues regarding legal provisions and immigration policy making.

Moreover, in some segments of the population, there is a dangerous tendency to mix religion and politics. This whole issue then becomes a mix of perception of national identity and culture, thus complicating the response of a nation to migrants, refugees and IDPs in the sub-region. In such circumstances the Church is in an incontestable position to prove that unity is not opposed to diversity and vice versa. In her advocacy, the Catholic Church can tangibly show that unity, even national unity, can be attained and maintained in diversity of culture and religion[26].

V) The Church as an Important Actor

Aware of her ministry to serve the poor and welcome the stranger[27], the Church in the whole world has structures and personnel that follow the Gospel and her Social Teaching in giving service to all people regardless of race, faith, nationality, age, etc. Migrants are given priority because the Church is not only at their service, She is the Church of Migrants. In West Africa, the local Churches should perceive themselves as migrant Churches.

Given the importance of migration today, the Church is ready to put her structural network at the service of the phenomenon:

* Parishes should make people aware of migration and should seek to reach out to people who immigrate and those who emigrate. As for the immigrants, the host parish could organize assistance for newcomers, making them feel to be part of the human family and of the Church[28] and facilitating their integration in the local community, respecting the specific pastoral care foreseen for migrants.

* Dioceses under their bishops, who are primarily responsible for overall pastoral care, are invited to organize themselves so that migrants, particularly in towns and cities, are not abandoned. Means of assistance should be made available to take care of the strangers in need[29]. A diocesan commission for this purpose is of great importance.

* Episcopal Conferences in all countries of West Africa, as elsewhere in the world, are expected to set up Episcopal Commissions for Migration/Human Mobility (or their equivalent in the person of a Bishop promoter) to specifically deal with the pastoral care of migrants and itinerant people. This structure is very important in putting up pastoral orientations and policies for the Church action towards migrants[30]. Experiences from other areas in the world, even in Africa, show that Episcopal Conferences that have established a Commission for Human Mobility are in a better position to handle many cases of the migratory phenomenon, acting actively in material and spiritual fields.

However, the canonical structures of the Church are not enough. To successfully meet the needs of the migrants, the Church in West Africa could facilitate also the creation and action of organizations (such as by Caritas, Religious Institutes and Societies as well as Lay Movements) at all levels in the sub region. This could intensify the service to migrants, refugees and IDPs in parishes, camps, detention centres, etc.

At this point, allow me to say a word about a seemingly unknown Catholic organization, the International Catholic Migration Commission (ICMC), which, I am sure will be more than ready to collaborate with the Catholic Church in West Africa. Founded by Pius XII in 1951, this Commission has gained experience and skills in giving aid to migrants and refugees in the world. It has gained a worldwide reputation for its service, and its international expertise in all issues of migration can be of benefit for the Church in West Africa as well.

Organized and led by lay people and working in close collaboration with the Secretariat of State of His Holiness and the Pontifical Council for the Pastoral Care of Migrants and Itinerant People, the ICMC has in its governing committee Cardinals, Bishops, priests, men and women religious. It acts according to the principles of the Social Doctrine of the Catholic Church and keeps its Catholic identity visible both at its headquarters in Geneva and in the operation fields in almost all continents. I highly recommend a strong collaboration between the ICMC and the Episcopal Conferences and regional Catholic associations and organizations in this region.

Important are also other well-known Catholic organizations such as the Jesuit Relief Service, the Caritas network, men and women religious congregations and associations. 

VI) Ecumenical and Interreligious Collaboration

In giving service to all people, regardless of race, nationality, faith, etc., the Church in West Africa, is expected to be prepared to give particular attention to people of different religions. This demands collaboration with religions’ institutions in the field so that migrants’ and refugees’ spiritual care may be heeded[31]. When migration is extensive, such as during an armed conflict triggering flows of refugees and IDPs, such collaboration is of vital importance so that each person may receive an appropriate pastoral care, according to each one’s belief.

VII) Collaboration with Governments and Non-governmental Organizations

The magnitude of the work required to address the issues of migration, makes it imperative for mankind to put all resources together and make this phenomenon benefit the whole of  humanity with peace and development. This leads to the necessity for the Church to collaborate – respecting of course her own nature - with all secular bodies that contribute to the wellbeing of migrants, refugees and IDPs in the world.

It is necessary to work together because no government, no association or organization can pretend to manage migration issues and solve all pertinent problems on its own. It is therefore recommended to collaborate with the local governmental organizations of good standing, regional organizations, and the UN agencies for Migrants, Refugees and IDPs, “servatis servandis”.

Collaboration with the United Nations High Commissioner for Refugees (UNHCR) and the International Organization for Migration (IOM) is encouraged so that the Church in West Africa can have the opportunity to inject Christian and human values in all the efforts that are being done to address the issues of migration. The same applies to other secular organizations, particularly non-governmental organizations (NGOs), that deal with the question of migration at the humanitarian level. Since their presence and impact are increasingly important, collaboration with them is highly recommended, provided the Church preserves her own identity.

All that is said earlier depends very much on, among other things, the Church’s capacity to communicate: communication among the local Churches, communication within the Church institutions, communication with the people in this sub region and communication with the outside world. Effective communication strengthens collaboration and consequently this strengthens our efforts to effectively handle migration issues. Any Episcopal Conference or any Regional Association of Episcopal Conferences that has powerful Commissions for Migration and Communication will effectively handle the movements of people within the sub region and beyond.

Conclusion

In conclusion, let me briefly remind of the following:

1. The phenomenon of migration, both intraregional and external, is very alive in West Africa. This requires it to be assisted and regulated according to the respect of fundamental human rights.
2. The youth are the main segment of the migrant population in the sub region and so special attention should be given to them, not only because they can be easy victims of abuses linked to movements of people but also because they are in the frontline to change the present mentality, according to which migrants, refugees and IDPs are repeatedly considered as a “problem” or “unwanted intruders”. The youth should be made to benefit from the Culture of Welcome so that they can hand it over to the coming generations.
3. Much can and should be done by governments and the Church, especially with regard to the eradication of poverty, peace building in each country, attention to the environment – these being the root causes of the migration of people in and from West Africa;
4. The Church, in giving an ecclesial response to the pastoral needs generated by the phenomenon of migration, seeks to make it an opportunity to witness the faith. She therefore puts all her structure at the service of migrants, refugees and IDPs for their physical, material and spiritual wellbeing.
5. Migration is here to stay. Let us together - Church, Governments, Governmental Organizations, NGOs, Religions and all people of good will  - build mechanisms that will make migration an opportunity for integral development of the human person today.