Role of Migrant Youth in New Evangelization - 2012 (BJMM007)
Role of Migrant Youth in New Evangelization
Dr. Edward A.
Edezhath (edward.edezhath@gmail.com)
[Title: Role of Migrant Youth in New Evangelization. Author: Dr Edward A Edezhath. Publication: New Evangelization and Migration Transforming Perspectives. Ed. Dr Antony George Pattaparambil. Asian Trading Corporation, 2012.]
In modern
migration the Church encounters an unprecedented challenge and opportunity for
mission. Contemporary migration is of enormous dimensions, with somewhere around 214 million
people who live outside their country of birth and 740 million internal
migrants, bringing the total number of migrants to just under 1 billion
worldwide today [1].
Jesus, when he saw the crowds, had felt compassion for them since they were
like sheep without a shepherd (Mt. 9:37). In the same vein the people of God
also are viewing these new ‘crowds’ with a renewed fervor for evangelization.
What Pope John Paul II wrote in ‘Ecclesia in Asia’ is relevant for the whole
Church: “The Church lives and fulfils her mission in the actual circumstances
of time and place. A critical awareness of the diverse and complex realities …
is essential if the People of God … are to respond to God’s will for them in
the new evangelization” [2]. In this
century in most countries emigration is one of the most potent opportunities to
fulfil the call to new evangelization.
Migration invariably
evokes heated discussions primarily because in one way or the other it affects
everyone, either due to the personal dimension of having an immigrant or
emigrant close to you, or because of its perceived social, cultural and
economic implications that affect you. Migration very often becomes a hotly
debated topic as one almost never sees it neutrally, but mostly sees either its
adverse or beneficial implications. While numerous developing countries survive
on the remittances from their workforce in diaspora, much of the wellbeing of
vibrant economies is kept aloft with the sweat of inbound skilled or casual
workforce. But then, on the flip side, whereas families are scattered, and the
cream of the developmental input are snatched away from poorer societies, the
comparatively richer host societies look down upon these usurpers of work
opportunities with distrust and even xenophobia. For those with a pastoral
concern this is a very significant reality of modern life with its implication
on almost everyone and everywhere. But then again, here also migration is very
much a mixed fare in that migration is not just a liability in the pastoral
sense, but it has amply proved to be an immense opportunity for the life and
mission of the Church, bringing in fresh vibrancy and new directions to the
life of faith and community. More than all else this is true of the younger
generation of contemporary times.
Youth and
Migration
Young people exert a very important
influence in modern society. The circumstances of their life, their habits of
thought, their relations with their families, have been completely
transformed…. The growth of their social importance demands from them a
corresponding apostolic activity; and indeed their natural character inclines
them in this direction (Vat II, Lay People, 12)
Most of the significant changes in society affect the
younger sections of the society more than any others, and this is true of the
growing reality of globalization and its direct fruit, migration. The council
fathers spoke of the rapid changes affecting young people but in the last half
a century after the Second Vatican Council the world, especially the youth
world, has transformed radically.
From the point of view of migration these indices are
significant with regard to current levels of youth movements as well as to
foreseeable future trends. Because, youth is a time of ambition, dynamism and
risk-taking this overwhelming share of youth in the world’s developing nations
is surely an indication of growing levels of migration in the days to come. "World
Migration Report 2010" that examines the future of migration predicts an
increase of international migration from today’s 214 million to 405 million in
2050, which is excluding a massive internal migration. In their desire to have
a better life, the migrants, especially the more ambitious ones, prefer more
affluent countries. As a result, according to some contemporary estimates,
"75% of all migrants live in 28 countries, while 61 per cent of migrants
are concentrated in developed countries such as United States, France, Germany
and Australia"[5].
The youth are concentrated in the developing countries
and there is already a massive flow of men and women to richer regions in
search of better life and opportunities. Globalization with its attendant facilities
for communication and travel, along with the innumerable opportunities thrown
up by the new avenues opened by it, has made migration possible and often
desirable for a large section of the society. And furthermore, with this focus on
moving towards greener pastures, migration from Asia, Africa and parts of South
America to richer regions of the world will surely be a predictable trend in
the days to come.
Migrant Youth Profile
This brings us to a very significant aspect of migrant
youth, their category profile. A variety of categorizations of migration and
migrants have been attempted[6]. For the
specific focus on migration and mission the migrant youth can be categorized
under four heads, as our young people migrate i) for employment, ii) for study,
iii) as part of family migration and finally iv) forced to do so by oppressive
circumstances.
i. Migrant Workers: The first group that
comes to mind when we think of migrant youth is surely the workers.
International Labour Organization (ILO) estimates that half of the migrants
worldwide are workers. These workers contribute not just to their host
economies, but their remittances home very often keep buoyant their home
economies. The ILO reports that remittances figured $223 billion in 2005 which
was more than twice the level of international aid[7]. At one end
of the workers spectrum there are domestic workers and construction laborers.
For instance, Filipina domestic workers are employed in over 130 countries and
provide care for children and elderly or work as companions for men in rich
Western and Asian countries. On the other end of the spectrum are the skilled
migrant workers, who are comparatively protected from exploitation. Many of
them are well-educated youth. In many countries internal migrant workers drive
economies. To cite an instance, there are 150 million migrant workers in China
of whom 90 million are under 30 and they are driving one of the most
significant demographic shifts in the country’s history[8].
ii. International Students: A second significant
migrant section, that is, international students is a fast-growing phenomenon. World‐wide, from 2000 to 2008,
the number of foreign students has doubled from 1.8 million to 3.3 million. It is expected that between 4.1 million and 6.7 million
students will be studying abroad by 2020. India and China will continue to be
major source countries, with medium growth in the next 5 to 10 years[9]. And which countries do they choose to study? In 2007, the
United States accounted for 21.4% of foreign enrolments, the United Kingdom
12.6%, France 8.8%, Australia 7.6%, Germany 7.4%, and Japan 4.5% [10]. Lack of
quality education in the home country is cited as one of the reasons for youth
seeking study abroad opportunities, but permanent migration into the host
country proves to be a strong persuasive reason for a majority. A Monash
University study on student migration to Australia gives strong indication of
the global trends. The countries of origin with the highest PR (permanent
residence) rates were all South Asian: Pakistan (67%), Bangladesh (71%), India
(73%) and Nepal (77%)[11]. While a
number of developed countries are not averse to skilled migration the poorer
countries in turn benefit from the economic spin off.
iii. Family
Migration: Youth migrating on
family visa or joining parents in a foreign country is surely fewer in number
compared to younger children migrating in similar manner. A World Bank study
compares these trends and says that youth migrating to other developing
countries are less likely to be accompanying a parent migrating. About 80% of
12 to 14 year olds accompany a parent, compared to 50% of 15 to 17 year olds
and less than 20% of 18 to 24 year olds[12]. Legal provisions of the various countries considering the
older ones as independent aspirants for migration could also be the reason for
this.
iv. Forced
Migrants: Migration under coercion
is surely a significant section of migrants. Forced migration, used specially
to de-stigmatize the term ‘refugee’, refers to the coerced movement of a person
or persons away from their home or home region. Forced migration take place
because of a variety of reasons, including persecution, natural and industrial
disasters, development projects, environmental degradation, war and conflict,
ethnic discrimination, etc. The U.S. Committee for Refugees and Immigrants
gives the world total as 62,000,000 refugees and estimates there are over
34,000,000 displaced by war, including internally displaced persons, who remain
within the same national borders [13]. The lead international agency coordinating refugee
protection is the Office of the United Nations High Commissioner for Refugees
(UNHCR) which estimates that at the end of 2009 there were 27.1m people displaced
by conflicts within their own countries. Of these, 15.6m are looked after by the
UNHCR itself [14]. Number of people displaced by natural disasters is fast
increasing. In 2008, approximately 20 million people were displaced by
climate-related natural disasters [15]. Though age wise statistics are difficult to come by from
among these special migrant categories a proportionate estimate of the young
would be extremely high.
From the point
of view of pastoral care and missionary dynamism the approach to these four
migrant youth categories differ considerably. A forced migrant may be very open
to care and support and will be more available for community building attempts,
but he or she cannot be expected to be manifesting considerable degree of
missionary initiative and leadership. In the usual protected ambience, the
third category, that is, family migrants as individual youth may not get
opportunities, except as families, to respond to Christian initiatives. But
migrant workers and students in their own characteristic way respond to
relevant pastoral initiatives and in due time take up pastoral leadership. In
this respect, the first two groups, namely, migrant workers and students become
not just recipients of but very much the potential agents of migrant mission.
The World of
the New Migrant
Living in a foreign land without effective points of reference
generates countless and sometimes serious hardships and difficulties for them,
especially those deprived of the support of their family (Benedict XVI, Message for the 96th World Day of Migrants and
Refugees, 2010).
Migration is sometimes classified into voluntary vs. involuntary, but
it is a moot question if anyone would be a completely voluntary migrant, with
full and positive desire. Surely, looking
for better prospects a student or a worker goes to another land, but social,
economic and cultural adversities one has to endure may only be mitigated by
the heightened ambition and anticipation. What could some of these hardships
be?
Any change is a serious challenge, but the change caused by
migration can be extremely daunting. The migrant support workers often speak of
the deep sense of emptiness, homesickness and disorientation that a new migrant
often encounters [16]. These could be loss of home,
loss of family and Community, loss of language, loss of status, resultant
trauma, cultural shock, and finally an inevitable acculturation and adaptation
in the new environs. All these accompanying elements of new migration indicate
deep seated alienation and inner turmoil. In effect the person undergoes a
metamorphosis into another person with a new lifestyle, culture and personal
identity.
Though these are most intimate realities of new, especially first-time migrant, this is not all. There are other economically or career related
‘significant’ realities, one often has to deal with. Whether a worker, a
student or a forced entrant, the new migrant has to either find or reallocate
the available, often meagre, economic resources for the immediate needs of
food, clothing, shelter, etc. As most of the migration is from a developing
country into rich environs these early adjustments could all the more be difficult.
These economic hardships are often further intensified by the various aspects
of a new culture and place, like a different climate, food, general living
conditions and the like.
With a determination to succeed and a willingness to endure the
hardships most of the young migrants positively overcome these hurdles and come
out as well settled residents of the new place. But it is to be specially
remembered that ‘a friend in need is a friend indeed’ and any support, both
relational and material, made available to a new migrant is not only highly
appreciated, but this ‘foster parenthood’ that helps one in one’s new life and
new identity will be gratefully reciprocated in the ensuing days and years as a
migrant. In practical terms this becomes the steppingstone of new alignment in
a migrant’s life and eventually it will also be the foundation for one’s active
Christian and missionary life.
Accompaniment of a New Migrant as a Mode of
The “foreigner” is God’s messenger
who surprises us and interrupts the regularity and logic of daily life,
bringing near those who are far away. In “foreigners” the Church sees Christ
who “pitches His tent among us” (cf. Jn 1:14) and who “knocks at our door” (cf.
Ap 3:20). This meeting – characterised by attention, welcome, sharing and
solidarity, by the protection of the rights of migrants and of commitment to
evangelise – reveals the constant solicitude of the Church, which discovers
authentic values in migrants and considers them a great human resource. (Erga Migrantes
Caritas Christi - EMCC - The love of Christ towards migrants, 2004, 101)[17]
The process of integration of a migrant youth into the new society
follows certain definite pattern. An effective Christian accompaniment envisages
a pastoral attention that views the person not just a recipient but eventual
actor in the missionary plan. Jesus’s approach of calling in order to be with
him and send out (Mk. 3:13, 14) or a call-accompany-send paradigm is typically
more relevant in a migrant situation than in a regular traditional parish.
Generally, a new migrant passes through a process of adaptation and
integration into the new culture and society though many of these attempts get
aborted at various stages on the way. Whether one receives certain help or not most
of these finally come out well adapted in the new situation, but very often the
wiser sons of this world (Lk 16:8) in the form of different political outfits
and even radical groups quickly reach out to these friends in need, eventually
cultivating indebtedness to the respective groups. Now the question is, what
are these steps of integration of a new migrant, understanding which a Christian
accompaniment and a missionary formation become more effective?
i) Initial dismay: The new migrant usually arrives at the new place with a sense of loneliness and homesickness. It takes some time to adjust to the new place, climate, food and a variety of other realities. A reassuring presence of trustworthy persons or groups will be extremely relieving for this person or family. “Christians must in fact promote an authentic culture of welcome capable of accepting the truly human values of the immigrants over and above any difficulties caused by living together with persons who are different.” (EMCC, 39)
ii) Getting settled in the new place: The new migrant’s first
concern would be to find the urgently needed conveniences such as food and
clothing, a place to stay, means of communication and transportation, bank
account, etc. Usually the ‘Good Samaritans’ that offer migrant support look
into offering help in these practical details. Making available, for example, a
sim card to a migrant is not very difficult for a resident of the place, but
that would be an immense help for the migrant to call back home to be mutually
reassured. “In welcoming migrants, it is of course useful and correct to distinguish
between assistance in a general sense (a first, short-term welcome), true
welcome in the full sense (longer-term projects) and integration (an aim to be
pursued constantly over a long period and in the true sense of the word).” (EMCC, 42)
iii) Finding friends and a group to belong: The process of integration for
the migrant begins by finding some encouraging relationships and a group that
welcomes, to belong to and to serve. This surely begins with an invitation
followed by loving accompaniment. But only with the availability of motivated
volunteers ready to reach out and friendly and welcoming groups that are ready
to receive and support these migrants that such an evangelistic process could
go on. “Once the emergency phase has passed and migrants are settled in their
host country, the chaplain/missionary will try to widen his own horizon and
become a ‘deacon of communion’” (EMCC, 98)
iv) Attaining Economic Independence: The next step is to attain the
perceived goal of the migrant, that is, to find a job, to ensure economic
independence and eventually to have an enduring career. Most of the migrants
are fully geared towards this end, but the support of a Christian group, with
emotional backing, prayer help and practical guidance and support, will be
greatly beneficial for the new migrant. “Other and more specific tasks for the
lay faithful are in trade unions and in the world of labor, advising about and
writing out laws aimed at facilitating reunification of migrants with their
families and assuring them equal rights and opportunities. This means giving
them access to essential goods, work and wages, home and school and enabling
them to participate in the life of civil society (elections, associations,
recreational activities, etc.).” (EMCC, 87)
v) Asserting one’s Identity: As the new migrant finds
sufficient economic stability, he or she will gradually establish a novel
identity and rootedness in the host society and culture, becoming part of a
living, growing new ambience. In this process the role and presence of the
migrant support system will make all the difference. The new identity can be
even totally independent of the earlier one in the home ambience from where the
migrant came. It is a usual experience that many dormant Christians become
surprisingly active missionaries in the migrant situations. But this is mainly
due to the brand-new identity that they develop in the new ambience thanks to
the effective missionary accompaniment there.
vi) Assuming Leadership: Eventually well-integrated
migrant becomes a comfortable part of the civil society, attaining smooth
social and cultural existence. Emergence of socio-political as well as cultural
and religious voice and leadership from among them is an indication of this
settling in. An indication of effective spiritual accompaniment is surely the emergence
of well oriented missionary leadership from among them, making possible
on-going missionary endeavor. “Migrants are not only objects of concern but
need to be given the chance to become the protagonists of their future (cf.
EMCC, 100). They are to be gradually integrated into the local Church of
arrival which would thus acquire new force as migrants take on specific
responsibilities.” [18]
Migrant Youth and Mission
In both the
Church and society the lay faithful, lay associations and ecclesial movements,
with all the diversity of their charisms and ministries, are called to bear
Christian witness and to be in the service of migrants too. In particular we
have in mind pastoral assistants and catechists, animators of groups of young
people or adults … (EMCC, 86).
A welcome development witnessed
recently is that there has been focused missionary fervor among the migrant
youth of various countries and ethnic origins. A variety of grass root
movements and new communities, many of them born out of the newfound vibrancy
in the post conciliar Church, have helped in this evangelistic vibrancy. There
are a few elements of Christian renewal spirituality that have awakened this
newfound missionary vibrancy which in turn have promoted a wave of new
evangelization among migrant youth.
1. Renewal of Baptism: An adult renewal of Christian initiation has become invariably the basis of spiritual dynamics of most of these active groups. The actual step of baptismal renewal is preceded by a fresh proclamation Word of God and adult acceptance of the faith, which often leads to an experiential re-launch of one’s spiritual life. “It is no exaggeration to say that the entire existence of the lay faithful has as its purpose to lead a person to a knowledge of the radical newness of the Christian life that comes from Baptism” (Christifideles Laici, 10). Most of the orientations, renewal retreats and seminars for the lay groups attempt this Baptismal renewal.
2. Passion for the Word of God: The renewed spiritual experience very often stems from and in turn leads to ‘the opening of scriptures’ (cf. Lk 24:32) afresh. An abundant love and practical use of the scriptures in personal and community life characterize this vibrant missionary orientation. “Concern for young people calls for courage and clarity in the message we proclaim; we need to help young people to gain confidence and familiarity with Sacred Scripture, so it can become a compass pointing out the path to follow.” (Lineamenta for 2012 General Synod, 13)[19].
3. Spirit-filled Prayer: A
renewed awareness of the action of the Holy Spirit and the resultant
reawakening of forms of prayer have been the hallmarks of contemporary
spiritual renewals. “Transmitting the faith is not done in words only; it
requires a relationship in prayer with God, which is faith-in-action.”
(Lineamenta for 2012 Synod, 14). It is heartening to see youth consistently
growing in time of personal prayer and also employing their creativity in
joyful forms of community prayer. For a migrant this becomes a source of
immense consolation and inner strength.
4. Fellowship Groups: “A rapidly
growing phenomenon in the young Churches … is that of the ‘ecclesial basic
communities’ … which are providing to be good centres for Christian formation
and missionary outreach” (Redemptoris Missio, 51). Prayer groups, sharing
groups, Bible study cells and a variety of other fellowships become the
lifeline for many migrant youth. They prove to be a haven of support and
sustenance and in turn prepare them for mission among their peers.
5. Formation for Mission: Most of
these groups do not complacently end with the feeling of spiritual wellbeing of
their participants, rather focus on formation and equipping. A characteristic
emphasis in these formations is on the call to mission, with stress on
practical skills and hands on experience. The words of guidance in “Erga Migrantes
Caritas Christi” is pertinent here, “In this connection the lay faithful, too, need
systematic formation, meant not just as transmitting of ideas and concepts
but, above all, as a help – surely in an intellectual sense too – for them to
bear the witness of an authentic Christian life.” (EMCC, 88)
Migrant Mission, a Jesus Youth Experience
Jesus Youth movement has been a
notable example of the dynamism of migrant youth and their missionary efficacy.
Started in Kerala, a southernmost state of India, a place well-known for
outbound migration, the movement grew up as an offshoot of the Catholic
Charismatic Renewal. This youth renewal network took its early roots in the
second half of the 1970s among rural and urban youth as well as among
university students. In 1978 the network had its first major gathering and
gradually along with the pontificate of Pope John Paul II caught on the vibrant
spirit of New Evangelization and began to spread to other parts of the vast
country of India and the rest of the world. The 1985 International Year of
Youth had its indelible mark on the movement when after a yearlong preparation
the movement had a conference that became the turning point as it bestowed on it
the name ‘Jesus Youth’.
The ecclesial background of new
evangelization that John Paul II urged — “new in ardor, methods and expression”[20], post
conciliar openness to lay initiative and the new breath of experiential renewal
movement, all helped the budding of Jesus Youth movement as well as the molding
of its character. The socio-cultural setting in which this lay initiative took
shape was also significant. The place was cent per cent literate, with almost
five hundred years of Catholic educational efforts a sizable population was
highly educated and exceedingly enterprising, and the Marxist ideology that had
taken deep roots also had brought in perceptible stagnation in a variety of
fields including agriculture, industry and education. This complex socio-economic milieu leading to a tangible outflow for employment
and education was the environs in which Jesus Youth sprouted and flourished.
Deep rooted Christian presence in the land that was two millennia old, the
backdrop of a number of faith traditions, especially the three vibrant Catholic
rites and the overt secular acceptance and appreciation of the Catholic ways in
a land where it is only a minority have also been the significant nourishing
realities of the fertile soil of its growth.
The shrub of a unique flavor that
this soil brought forth was this lay initiative, this youth-focused Catholic
evangelistic fervor called Jesus Youth, which thrived on migration, drawing
sustenance from its well-springs of Catholic formation and the local ecclesial
climate. Many youth disillusioned amidst their lost hopes and growing
unemployment found relief in joyful spirituality of vibrant prayer, delving
deep in the Word and recourse to the Sacraments. Youth groups sprouted in
parishes, colleges and schools and in factories and they in turn went after
their friends, with determination and loving intercession and invented youthful
ways to invite them and immerse them into their new culture and community.
There were priests, youth friendly religious, open families and senior ones who
were ready to accompany these young ones and their groups. There were not just
personal invitations and little groups of youth, but efforts of networking,
coming together of a variety of modes, sitting of leaders, efforts to clarify
trends and issues and gradual emergence of a lifestyle and a vision.
As there were personal compulsions of a
variety of sorts, many members of these groups and leaders of these initiatives
were forced to leave their homes and parishes and went out of the state seeking
jobs, for better opportunities and for studies. As Jesus Youth went to other
parts of India, to Bangalore, to Bombay or to Delhi they couldn’t help but
carry with them a newfound love for the Lord and the Church as well as a novel
culture of joyful fellowship and eager reaching out to bring others into it.
This movement took roots in other parts of the vast country in spite of very
dissimilar language settings and cultural and climatic challenges, and
imperceptibly a variety of networking, envisioning and coordinating efforts
also strengthened. The spread of roots was mostly subsoil and hence proved to
be non-threatening and grassroots friendly. By mid-80’s the movement took a
firm shape, by early 90’s groups began to be rooted among the migrant youth of
other parts of the vast country and in late 90’s the migrant rich Persian Gulf
countries found these youth evangelistic efforts hitting various cities and
suburbs there. In no time this Catholic youth fervor reached many other parts
of the world. When the movement celebrated its silver jubilee recently, for its
final conference, the mammoth turn-out included Jesus Youth of about 30
countries representing numerous cities, a majority of them migrants from a
variety of language and cultural backgrounds.
The reach out modes and formation
approaches of this grassroots movement is so varied and complex that it is
difficult to conclusively enlist them. But listing a representative assortment
of programs and styles could give an inkling of the efficacy of Jesus Youth
approach to migrant evangelism. Through the six pillars of Jesus Youth life,
namely, prayer, Word, sacraments, fellowship, evangelization and options for
the poor a pathway for daily living is in place in the movement. Weekly prayer
groups, with joyful praise, teaching and interaction, and monthly cell groups
(read lifestyle specific small groups) provide ongoing formation in
fellowship. Ministry groups and related trainings target career oriented and
talent related mission orientation. Other career related networks like that of
university students, nurses, doctors, teachers, engineers, etc. effectively link
active catholic life and mission in the context of one’s work and personal
development. General life category networks like that of families, teens, kids,
etc. give opportunity to address specific interests and challenges. Formation
for mission has been the forte of Jesus Youth movement. Yearlong Full-time
Volunteer training with 6 weeks in-house orientation followed by evangelization
placements in city, rural or mission contexts for the rest of year; Cultural
Exchange Program focusing on one month welcome to Jesus Youth homes for tribal
and underprivileged youth; two-week Discipleship training; a variety of
leadership trainings, conferences and meets, all equip youth for mission
initiative. Effective media use for evangelism is best exemplified in efforts
like public performances by the Rex Band and the widely subscribed ‘Joynet’
email network. In short migrant initiatives like Jesus Youth point towards the
significance of youth initiatives and the need for a wide spectrum of mission
initiatives and trainings to sustain the mission among and by migrant youth.
Contemporary approaches and tools of migrant
evangelization
What are some of the effective
approaches and means of migrant youth evangelization? Today the Church believes
that “youth
must not simply be considered as an object of pastoral concern for the Church:
in fact, young people are and ought to be encouraged to be active on behalf of
the Church as leading characters in evangelization and participants in the
renewal of society” (Pp. John Paul II. Christifideles Laici. 46). And there is
much that the Church and society can learn from these active agents of mission.
1.
Bringing Church Infrastructures alive: World over the Church is
rich in facilities and personnel and many of these youth missionaries and
initiatives bring a new breath of dynamism. In many places the parish community
and its facilities, the service of
priests, religious and lay organizations all come handy in providing a backdrop
for developing a variety of migrant youth missionary initiatives and in turn
acquire a new spirit of evangelism. Where these initiatives and the local
Chruch are in close communication and in mutual enriching relationship they
bear enduring and mature fruits of evangelization.
2.
Like to like: The best missionaries among migrant youth are the motivated
and trained migrant youth themselves. A heightened sense of distrust of the unfamiliar,
whether it be persons or ideas, coupled with a general dislike of matters
spiritual, especially coming from persons in authority, make many Christian
initiatives unwelcome among the general youth. But the witnessing attempts of
their peers will get a better response due to the familiarity of their ‘language’
in general.
3.
Support groups: Everyone needs socio cultural backing of a group,
but a migrant has a much acute yearning for it. More than sorting out the
practical details if such a group can fulfil the deep relational needs and
provide spiritual support it will be an excellent accompaniment for a migrant.
4.
Networking: In this age of communication and networking knowing that one
is a part of a wide net of people or groups of some stature is quite
significant for youth. An efficient network of groups will in turn develop and
promote a culture, and if guided with clear Christian vision this will become a
foundation on which of effective evangelization is built.
5.
Career groups: A natural corollary of using the approach of ‘like to
like’ and effective networking is the formation of career groups. Career
related gatherings and specific formation with mission thrust have been used as
effective tools of migrant evangelization.
6.
Care centers: Migrant centers for initial arrivals, for interim
support or general guidance have been used in many cities by many movements to
offer care and support, and also as a coordination hub of a variety of mission
efforts.
7.
Open families: For migrant families as well as for youth Christian
families that welcome them will be very effective forums of evangelization. As
part of the evangelistic efforts of some movements, sessions at and
relationship with these open families are very well used for mission.
8.
Online networks: Numerous platforms provided by Internet and telephone
are used for mission among migrant youth with a high degree of effectiveness.
Prayer networks, email groups, podcasts, social networking facilities, online
group gatherings, and a number of other facilities provide often inexpensive
tools for migrant support.
9.
Training sessions: General leadership formation and
more specific mission related talent equipping are inevitable part of an
on-going migrant mission plan. To provide theoretical as well as practical trainings
proper infrastructure, personnel and a variety of other support materials are
needed with sufficient focus as well as quality.
10. Talent promotion: More effective than
direct ways of Gospel dissemination are oblique and culture related grouping
and dynamics focusing on talents and interests. Theatre training groups, music
sessions, art initiatives, sports trainings, computer related initiatives, etc.
when used in the context of evangelization can be very effective contexts as
well as tools. For example, when youth volunteers bring together some general
youth to prepare a theatre presentation and use this as a tool of
evangelization, imperceptibly the volunteers will transmit ways of prayer,
studying the Word and a variety of other values. This will be a very effective
‘learning-through-doing’ method as well as a very resourceful means of
immersion into a Christian group and lifestyle.
Conclusion
Migration has changed the face of many lands and
communities, but for the Church this has been a new challenge for mission. Migration
is especially significant for the Church, because “Catholic and all Christian
migrants are a significant missionary force for the Church. … In fact, the
Christian faith was ‘sown’ in the world, and in all times, largely through migrants”[21]. Even in
the contemporary scenario this significant role of migrants as missionaries has
not changed. It is also heartening to see the younger generation, in this
respect responding to the wish of the mother Church that “Young people well
trained in faith and prayer must become more and more the apostles of youth.
The Church counts greatly on their contribution”[22]. All
indications point only towards still greater spurt in transnational and inter
province flow of population, especially the younger ones. In this context
greater enthusiasm shown by migrant youth augur well for the future of the life
as well as missionary endeavors of the Church.
[1] World Migration Report
2010: Executive Summary. International Organization for Migration. Accessed on
28 Apr. 2011 <http://www.iom.int/jahia/webdav/shared/shared/mainsite/published_docs/wmr-2010/WMR-Executive-Summary.pdf>
[2] Ecclesia in Asia, 5, Pg 13
[3] World Population Foundation. Accessed on 29 Apr. 2011 <http://www.wpf.org/reproductive_rights_article/facts>
[4] “Regional Distribution of Youth, 2005”. Youth and the United Nations: International
Year of Youth
Accessed on 29 Apr. 2011 <http://www.pololeos.com/english/biblioteca/cifras/cifra1.html>
[5] Mack, Lauren. "International Migration Has Pros And
Cons". TerraDaily. Accessed on 29 Apr. 2011 <http://www.terradaily.com/reports/International_Migration_Has_Pros_And_Cons.html>
[6] Any categorisation is for certain end and the countries often classify
migration and migrants mainly for visa purposes. For example, the chart of
categorization under US law can be viewed at
<http://www.numbersusa.com/content/files/pdf/Immigration%20Organization%20Chart.pdf>
and that of UK at <http://mighealth.net/uk/index.php/Concepts_and_Categories_Used_to_Identify_Migrants_and_Ethnic_Minorities>
or the UN chart at
<http://www.un.org/esa/population/publications/2006Migration_Chart/Migration2006.pdf>
[7] "Migration" TakingITGlobal.org Accessed on 29 Apr. 2011 <http://issues.tigweb.org/migration>
[8] “Young migrants changing the face of China’s cities”. AP News Mar
13, 2011. Accessed on 30 Apr. 2011 <http://asiancorrespondent.com/50183/young-migrants-changing-the-face-of-chinas-cities/>
[9] International Student Migration Fact Sheet. World Education
Services. Accessed on 29 Apr. 2011 <http://www.wes.org/ca/events/FactSheet.pdf>
[10] Student Migration. Wikipedia. Accessed on 30 Apr 2011 <http://en.wikipedia.org/wiki/Student_migration>
[11] Baas, Michiel. "Students of Migration: Indian Overseas
Students and the Question of Permanent Residency". People and Place, Vol.
14, no. 1, 2006. Accessed on 29 Apr. 2011 <elecpress.monash.edu.au/pnp/cart/download/free.php?paper=319>
[12] McKenzie, David J. "A Profile of the World's Young Developing
Country Migrants". Background Paper to the 2007 World Development Report.,
pg.3 Accessed on 30 Apr. 2011 <http://www-wds.worldbank.org/servlet/WDSContentServer/WDSP/IB/2006/10/04/000016406_20061004092834/Rendered/PDF/wps4021.pdf>
[13] Refugee. Wikipedia. Accessed on 29 Apr. 2011 <http://en.wikipedia.org/wiki/Refugee>
[14] UNHCR refugee statistics 2010. Accessed on 29 Apr. 2011 <http://www.scribd.com/doc/33026764/UNHCR-refugee-statistics-2010>
[15] World Migration
Report 2010. ………
[16] Attachment Across Cultures. Accessed on 30 Apr. 2011 <http://www.attachmentacrosscultures.org/eindex.html>
[17] Erga
Migrantes Caritas Christi (The love of Christ towards migrants), 2004. Accessed
on 29 Apr. 2011 <http://www.vatican.va/roman_curia/pontifical_councils/migrants/documents/rc_pc_migrants_doc_20040514_erga-migrantes-caritas-christi_en.html>
[18] "A Pastoral Response to the Phenomenon of Migration",
14. Conclusions From Migrants and Travellers World Congress - 18 Jan 2010.
Zenit, 12 Feb. 2010. Accessed on 30 Apr. 2011 <http://www.zenit.org/article-28337?l=english>
[19] Lineamenta. The New Evangelization for the Transmission of the
Christian Faith. Accessed on 30 Apr 2011 <http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20110202_lineamenta-xiii-assembly_en.html>
[20] Pp John Paul II. Ecclesia in America Accessed on 30 Apr. 2011
<http://www.catholicnewsagency.com/document.php?n=665>
[21] "A Pastoral Response to the Phenomenon of Migration",
14. . .
[22] Pp. Paul VI. Evangelii Nuntiandi. 72, pg. 57
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