FROM FAITH TO ACTION: INTER-RELIGIOUS ACTION TO PROTECT THE RIGHTS OF CHILDREN AFFECTED BY MIGRATION WITH A FOCUS ON EUROPE AND CENTRAL ASIA
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
FROM FAITH TO ACTION:
INTER-RELIGIOUS ACTION TO PROTECT
THE RIGHTS OF CHILDREN AFFECTED BY
MIGRATION WITH A FOCUS ON
EUROPE AND CENTRAL ASIA
Authors: Susanna Trotta (Joint Learning Initiative on Faith & Local Communities [JLI]), Christine Fashugba (UNICEF), Johanne Kjaersgaard (UNICEF/Princeton), Mario Mosquera (UNICEF), Olivia Wilkinson (JLI). Reviewers: Kerida McDonald (UNICEF), Anna Knutzen (UNICEF), Seforosa Carroll (WCC), Frederique Seidel (WCC), Jean Duff (JLI). Suggested Citation: Trotta, S., Fashugba, C., Kjaersgaard, J., Mosquera, M., Wilkinson, O., (2021). From Faith to Action: Inter-religious action to protect the rights of children affected by migration with a focus on Europe and Central Asia. UNICEF Europe and Central Asia Regional Office and Joint Learning Initiative on Faith & Local Communities: Geneva and Washington DC. Project Leads: Mario Mosquera (UNICEF), Olivia Wilkinson (JLI). Cover photo credit: © UNICEF/UN012796/Georgiev ii
Acknowledgements This publication is part of a collaboration between the United Nations Children’s Fund (UNICEF), the World Council of Churches (WCC), and the Joint Learning Initiative on Faith and Local Communities (JLI). We are grateful for the contribution of the three case study organizations highlighted in this publication, Apostoli, Ecumenical Humanitarian Organization, and Zentralrat der Muslime in Deutschland.
List of acronyms
CCME – Churches’ Commission for Migration in Europe
ECARO – Europe and Central Asia Regional Office
EHO – Ecumenical Humanitarian Organization in Serbia
FBO – faith-based organization
ICMC – International Catholic Migration Commission
JLI – Joint Learning Initiative on Faith & Local Communities
NGO – non-governmental organization
SAR – search and rescue
UASC – unaccompanied and separated children
UNICEF – United Nations Children’s Fund
WCC – World Council of Churches
ZMD – Zentralrat der Muslime in Deutschland
List of boxes
Box 1 - The Humanitarian Corridors Initiative, Italy
Box 2 - The Vaiz, Turkey
Box 3 - L earning to Live Together: Arigatou Foundation, Interfaith Council on Ethics Education for Children, and
Global Network of Religions for Children
Box 4 - Refugees Hosting Refugees
Box 5 - Ecumenical assistance for asylum seekers: Oekumenischer Seelsorgedienst für Asylsuchende, Switzerland
Box 6 - Search for Common Ground against violent extremism among young returnees, Kyrgyzstan
Box 7 - Goda Grannar (Good Neighbours), Sweden
Box 8 - “Faith Over Fear” movement supported by UNICEF and Religions for Peace
iv
From Faith to Action
Contents
Acknowledgementsiii
List of acronymsiv
List of boxesiv
Executive Summary1
Introduction 2
Situation Analysis Summary 3
Faith Activities to Support Children on the Move5
Promising Practice Case Study #1: Ecumenical Humanitarian Organization, Serbia12
Promising Practice Case Study #2: Apostoli, Greece16
Promising Practice Case Study #3: Central Council of Muslims, Germany20
Glossary24
Annex 1 - Legal and Political Framework25
Annex 2 - Country-specific information28
Endnotes33
v
© UNICEF/UNI197534/Gilbertson VII Photo
From Faith to Action
Executive Summary
This publication aims to highlight the actual and Five main areas in which faith actors
potential roles of faith actors in contributing towards have a positive impact on children on
an effective and holistic response to child displacement the move in Europe and Central Asia
in Europe and Central Asia. These roles range from
1. Providing assistance for children on the move
providing shelter and other material support to
along safe and unsafe migration routes, and when
fostering psychosocial and spiritual wellbeing,
they arrive. For example, faith actors perform or
speaking out against xenophobia, promoting peaceful
fund search and rescue (SAR) operations, establish
coexistence, and influencing policymakers to protect
safe and legal routes for children to travel (e.g.,
the rights of children on the move.
humanitarian corridors), and provide shelter, food,
While it must be recognised that faith actors have also and legal advice and other essential services for
played negative roles, this publication aims primarily to children and their families.
serve as a useful tool to improve cooperation between
2. Facilitating integration and social inclusion by
faith actors and other stakeholders, such as UNICEF
enhancing access to social services (particularly
and national authorities, in the protection of children
education) and bringing host communities and
and youth on the move.
newcomers closer together by fostering empathy,
This publication We developed this cultivating welcoming practices, and identifying
publication through an shared spaces.
aims to highlight extensive review of
3. Offering spiritual and psychosocial support that can
the actual and academic articles,
enhance resilience, sustain a sense of belonging, and
potential roles research reports,
facilitate the process of migration and integration.
conference reports, and
of faith actors other documents 4. Fostering social cohesion, combating xenophobia
in contributing focusing on key issues and discrimination, promoting inter-religious
towards an affecting young refugee dialogue, speaking out for peaceful coexistence,
and migrants and on the and addressing the root causes of conflict that have
effective and roles of faith actors in forcibly displaced children and families.
holistic response to supporting children on
5. Advocacy to influence decision-makers towards
child displacement the move. This publication
more inclusive approaches in response to the
is organized into an
in Europe and introductory section, a
displacement of children and families. Strategies
include building inter-religious coalitions for
Central Asia. central section
advocacy, using their influence to speak to
underlining different
policymakers on migration, and advocating for
areas in which faith actors are engaged with some
the rights of children and for governments and
remarks on challenges and opportunities, and a final
communities to welcome refugees and migrants.
section highlighting three case studies with faith-
based organizations (FBOs) working with children and
youth on the move in Germany, Greece, and Serbia.
This publication illustrates a plurality of ways in which
faith actors actively support children and youth on
the move, namely, by ensuring their protection and
social inclusion, providing spiritual and psychosocial
support, countering xenophobia and discrimination,
and advocating for policy changes.
1
Introduction
This publication emerges from discussions in Europe The next section highlights challenges and
and Central Asia about the role of faith actors in opportunities for discussion during the conference,
protecting children on the move. The content was and focuses on the five main thematic areas indicated.
developed in preparation for the conference From Faith The publication also includes a glossary and annexes
to Action: Inter-religious action to protect the rights of citing relevant legal and policy documents and
children affected by migration with a focus on Europe country-specific information.
and Central Asia held online on 10-11 December 2020.
The final section includes three case studies. The first
The primary topics include the need to safeguard and
one, developed with the Ecumenical Humanitarian
protect children, the realities of migration and forced
Organization, focuses on their work in providing
displacement, inter-religious cooperation and the
material and psychosocial support to children on
roles of faith actors, and how these threads intersect in
the move in Serbia. The second one, developed with
the Europe and Central Asia region.
Apostoli, illustrates their engagements towards the
The “From Faith to The publication starts inclusion of youth on the move in Greece. The last
with some key facts one, developed with the Central Council of Muslims
Action” initiative and figures on the in Germany, describes their activities, including policy
is built on the current situation of and advocacy efforts, to foster social cohesion and
principle that a migrants and children mutual support between established communities
on the move in Europe and newcomers.
child is a child, and Central Asia. We
and reinforces the have also included
principle of the best information on the
impact of COVID-19
interest of the child. in the region. The first
section ends with an
overview of key issues affecting children on the move
and their families. The second section presents an
overview of faith-based engagements with children
on the move in Europe and Central Asia. It is structured
in five subsections:
Faith actors’ support to provide protection for
children on the move.
Social inclusion and access to social services.
Spiritual and psychosocial support for children on
the move.
Faith actors’ efforts to combat xenophobia and
foster peaceful societies.
The role of faith actors in policy and advocacy.
These subsections build on previous work, including
the Faith Action for Children on the Move forum held
in Rome in 20181 and the Faith and Positive Change for
Children, Families and Communities Initiative (FPCC)2,
a collaboration between UNICEF, the Joint Learning
Initiative on Faith & Local Communities (JLI), and
Religions for Peace.
2
From Faith to Action
Situation Analysis Summary
In 2020, an estimated 94,800 refugees and migrants in family incomes. Cuts in remittances may cause
arrived Europe from countries as diverse as children and youth to drop out of school and seek
Afghanistan, Algeria, Bangladesh, Morocco, Tunisia, work, migrate, or put them at risk of child marriage or
and Syria. Nearly one in every five (18.5%)1, was a child. trafficking.7 Social distancing restrictions may further
At the end of 2020, there were some 60,000 refugee impede the limited education opportunities that may
and migrant children in Bosnia and Herzegovina, be available to most displaced children.8 The lack of
Bulgaria, Greece, Italy, Montenegro, and Serbia. devices or stable internet access can be a barrier to
Among them were 12,000 unaccompanied and online learning. 9
separated children (UASC) whose lives depended on
As governments tighten border controls and impose
humanitarian assistance. UNICEF and partners worked
stricter health requirements on new arrivals, some
tirelessly to reach approximately 51,000 refugee and
have been criticized for using COVID-19 as an excuse
migrant children with a range of support2 to protect
to toughen immigration policies, suspend asylum
their health and well-being.
procedures, and retreat from international legal
The COVID-19 pandemic certainly affected the influx obligations to rescue and provide safety – as has been
of refugees and migrants into Europe. UNICEF and the case for many refugee and migrants crossing the
humanitarian partners had to adapt quickly to the Mediterranean.10 Some nationalist and populist voices
fast-moving situation across the Europe and Central see refugees as transmission threats and push for hard-
Asia region, and ensure that children were prioritized line immigration policies, feeding into populist rhetoric
in procedures related to disembarkation and in fear of the “other.”11
accommodation. The European Union (EU) registered Of the 94,800 At the same time,
a 33% overall decrease in the number asylum refugees and responses to COVID-19
applications. However, the decrease was not evenly
spread across Europe, and many local communities migrants who have also played
unifying role. Advocacy
received unexpectedly large surges of new arrivals3. arrived in Europe in and humanitarian
The pandemic raised many additional concerns about 2020, nearly one in organizations continue
the health and safety of children and families. five was a child. to push for a narrative
that sees the pandemic
Refugee and migrants living close together have often
as an opportunity to expand health care and social
faced a ‘double lockdown’ – with additional restrictions
protections for refugees and migrants.12 Multilingual
imposed on their confinement in settlements and
information dissemination, including health and public
camps, that compounded their stress and isolation. As
safety instruction, has become common practice in
classroom learning adapted to online modalities, a major
several European countries.13
challenge was connecting refugee and migrant children
to education opportunities when access to Internet
Key issues faced by children on the
technology and digital devices was very difficult.
move and their families
The impact of COVID-19 Exploitation (including online exploitation), smuggling
and trafficking
The COVID-19 pandemic has created additional stress
on humanitarian supply chains3 and heightened risks Children on the move are exposed to great risks and
faced by displaced populations. Children and families are vulnerable to trafficking, smuggling and various
often live in overcrowded settings4 with limited access forms of exploitation.14 Around 75% of 14 to 17-year-
to clean water, hygiene and other basic services,5 old refugees and migrants crossing the Mediterranean
and are often excluded from access to information.6 from North Africa to Italy experience exploitative
Displaced children and youth are witnessing a decline practices such as arbitrary detention or forced labour.15
Since digital tools are especially important for children
who travel unaccompanied or separated from family,
1 UNHCR data for Italy, Greece, Bulgaria, Spain as of 31 December
2020. ‘Operational Portal Refugee Situations: Mediterranean they are at high risk of online exploitation.16
situation’,
2 UNICEF Refugee and Migrant Response in Europe Humanitarian
Situation Report 2020 No. 38
3 https://ec.europa.eu/info/strategy/priorities-2019-2024/promoting-
our-european-way-life/statistics-migration-europe_en
3
Obstacles to family reunification Access to education
Unaccompanied and separated children (UASC) form A quarter of children who arrived in Europe through
a significant percentage of children on the move.17 the Central or the Eastern Mediterranean routes in
Although all children have the right to be with their 2017 had not completed any formal education, while
families or guardians, obstacles to family reunification a further 33% had only attended primary school.24 For
are common.18 Family reunification processes may children on the move, access to education is crucial
impose, for example, increased income requirements, to overcome cultural and linguistic barriers. However,
expensive medical tests, restrictions on who can apply, most reception centres often do not have learning
and long waits under the Dublin regulations.19 facilities or teaching personnel.
Detention of refugee and migrant children Discrimination and xenophobia
Ending detention of refugee and migrant children is Nationalistic, xenophobic, misogynistic, and explicitly
one of the priorities of the international community.20 anti-human rights agendas of many populist political
However, in there was an increase in the number leaders have required human rights proponents to
of immigration detentions of children arriving in rethink many longstanding assumptions. Highly
Europe.21 Urgent measures that are being called for politicised narratives that support pushback
include scaling up of efforts to end new detentions, operations and restrictive policies fuel xenophobic
the release of child detainees into non-custodial and sentiments, putting children at risk of experiencing
community-based alternatives, and the improvement violence and discrimination.25 Preventing and
of conditions in detention centres where alternative combating xenophobia and discrimination against
measures are not possible.22 young refugees and migrants is crucial in efforts aimed
at protecting their rights, fostering their livelihoods,
Access to healthcare ensuring access to health and education services26 and
overcoming language barriers that severely affect their
Children need to live in a safe environment and should
social inclusion.27
have continuous access to quality healthcare. In unsafe
and overcrowded living conditions, children are often
exposed to heightened risks of contracting COVID-19
or the inability to access health services such as
vaccination.23 © UNICEF/UNI309268/Onat
4From Faith to Action
Faith Activities to Support Children
on the Move
© UNICEF/UN020042/Gilbertson VII Photo
There is a consensus across religious traditions about Given this framework of compassion and a history
the dignity of every child.28 The fundamental principle of providing front-line support to vulnerable
of respect for human life is found in religions that communities, it is no surprise that many governments,
believe all human beings, including children, deserve as well as local, national and international organizations
to be respected and treated with dignity, and forms the have chosen to engage with faith actors as key partners
basis of faith-based motivations to support children on in responding to the refugee and migration crisis in
the move.29 Europe and elsewhere in the world. In this section, we
explore some of the ways in which religious leaders,
Religious groups, institutions and practitioners have
faith communities, and FBOs are providing protection
a long and proud history of protecting vulnerable
and spiritual support for children on the move,
migrants and families, persecuted individuals, and
combatting xenophobia, helping to build peaceful
unaccompanied children. Under Canon Law in
societies and advocate for the rights of young refugees
Medieval times, anyone who feared for their life could
and migrants.
find sanctuary in the closest church.30 In Europe,
Belgian nuns rescued young Jews from the Nazis in the
i. Faith actors’ support to provide
World War II,31 and Hungarian refugees found shelter
protection for children on the move
and assistance in churches in Austria and elsewhere
during and after the 1956-57 crisis.32 Faith actors contribute to enhancing child protection
in multiple ways. In this section, they are outlined
according to migration stages, i.e., along migration
5routes and after arrival. Overall, safe and legal routes Displaced people are often exposed to hardship
for displaced people, including children, are narrowing. along migration routes. Faith communities and FBOs
For a long time, faith actors have been involved in are among the first to provide assistance, from the
campaigning for, organizing, and implementing distribution of food to the provision of shelter and legal
sponsorship programmes for refugees. In Canada, advice, especially to vulnerable groups like children.
FBOs have been a strongly involved in the private
All faiths share a tradition of providing sanctuary and
sponsorship system,33 and similar initiatives have been
assistance to strangers. This tradition lives in multiple
established in other countries.
forms today,39 and is often characterised by a multi-
In 2016, an ecumenical initiative in Italy (see box 1) religious configuration, as in the case of the City of
worked in collaboration with the government to grant Sanctuary UK movement.40
a number of exceptional humanitarian visas to create a
In Germany, Kirchenasyl, a highly organized network
humanitarian corridor for refugees stranded in Lebanon
of churches41, is ready to host refugees and migrants
and other countries to come to Italy. This initiative
who risk of being deported. However, in recent years,
expanded to other European countries such as France,
this network has been under pressure from the
Belgium and Andorra.34 Recently, the Community of
German government with ongoing legal challenges,
Sant’Egidio signed an agreement with the German
and shrinking numbers of people who have access to
government to transfer refugee and migrant families
church asylum.42
from the Greek island of Samos to Germany35 and
inaugurated a new corridor from Lesvos to Italy— All faiths share In Hungary, Catholic
prioritising families and unaccompanied minors.36 and Lutheran Bishops
a tradition of mobilised against the
providing sanctuary anti-refugee narrative
Box 1 - The Humanitarian Corridors Initiative, and assistance to by hosting families and
Italy37 individuals on the move,
strangers. and providing legal
Humanitarian Corridors is a small-scale initiative
advice, translation
run by the Federation of Evangelical Churches in
services, and assistance in finding work.43 However,
Italy (FCEI), the Tavola Valdese of the Waldensian
this help has been curtailed since Hungary passed a
Church and the Community of Sant’Egidio in
law in favour of detaining asylum seekers while their
cooperation with the Ministries of the Interior
status is being determined.44
and of Foreign Affairs in Italy. The FBOs and the
Government define the programme as establishing
ii. Social inclusion and access to social
a “legal and safe alternative” to deadly sea routes,
services
smuggling, and trafficking.
Education is key to building peaceful societies. Faith
Over a two-year period, the initiative enabled 1,000
actors play a significant role in education globally,45
visas to be granted to refugees who qualified as
including providing education to children on the
being “in particularly vulnerable conditions.” Among
move in formal and informal contexts. Catch-up
them were babies as young as five days old.38
classes, language classes, and activities supported by
Authorities have afforded FBOs with flexibility in volunteers from the faith community are often key to
the selection of the programme’s beneficiaries social inclusion and integration.46 Faith actors, at times,
while meeting government security requirements. associate schooling with peace building and with the
Beneficiaries were selected independently from prevention of trafficking and exploitation of children.47
their ethnicity or religion. FBOs provided funding Jesuit Relief Services have highlighted the importance
for accommodation and services for the reception of providing education for refugee girls.48
of refugees during their initial period of permanent
However, there is also evidence that education from
settlement in Italy. Additionally, in instances where
religious institutions has sometimes been influenced
the timeframe for the application for international
by politicisation and securitisation, and this highlights
protection was potentially very tight, FBOs
the need for teachers to receive training and support
negotiated with the state to obtain extensions.
on issues such as countering extremism.49
Through this initiative FBOs have, arguably,
Since the onset of the pandemic, online education
created privileged channels within the asylum
and increased dependence on digital technologies by
application in Italy, that favours asylum seekers
children have heightened the risk of online exploitation.
who have access to the programme. However, this
Religions for Peace and ECPAT International have
privileged position also works as an avenue for
issued guidance for religious leaders on how to
lobbying towards the improvement of the Italian
protect children from online sexual exploitation.50
asylum system in general.
6From Faith to Action
Faith and Positive Change for Children offers guidance
documents for religious leaders, faith communities
Box 3 - Learning to Live Together: Arigatou
and FBOs to help address challenges in the times of
Foundation, Interfaith Council on Ethics
COVID-19— for example, adapting rituals, helping
Education for Children, and Global Network of
those at risk, and combating misinformation.51 The
Religions for Children63
World Council of Churches has issued guidance52
that gives practical advice encouraging members to The Global Network of Religions for Children, the
trust evidence-based guidance on COVID-19 safety, Arigatou Foundation and the Interfaith Council on
for example, following physical distancing and using Ethics Education for Children in collaboration with
technology to conduct religious services. UNICEF, UNESCO, and education professionals
and academics, including those from different
religious traditions, developed a methodology to
foster peaceful coexistence and mutual respect
Box 2 - The Vaiz of Bursa, Turkey53
in interfaith and intercultural contexts. The
Turkey hosts 3.6 million refugees— the highest methodology is used in both formal (e.g., schools)
number of any country worldwide.54 In Bursa, and informal (e.g., refugee camps) contexts and
the government mobilises the Vaiz, a network of includes activities, interfaith prayers for peace,
state preachers, to support displaced people. The feedback mechanisms and learning modules on
Vaiz provides direct services, delivers welcoming different themes.
messages to positively influence the local faith
In Greece, a similar programme named Learning to
community, advocates with the Government to
Play Together64 has been developed using physical
to let Syrians refugees access healthcare, school,
education and sports to engage young refugees
and other social services,55 and sponsors refugee
and migrants who come from different geographic,
children and youth events in the local community.56
cultural, religious and linguistic contexts.
More significantly, the state preachers have also
used their influence to overcome bureaucratic and
legal hurdles to the issuing of birth certificates and
wedding registrations for displaced people who iii. Spiritual and psychosocial support
do not have the necessary paperwork.57 for children on the move
Research indicates how spirituality can contribute
to the resilience of children during and after their
May countries had to divert and prioritise healthcare displacement.66 Fostering resilience is particularly
staff and resources to treat the sick and fight the important for children who experience and are exposed
spread of COVID-19. As a result, basic health services, to stress, risks and violence during their migration
including routine childhood immunization, were often process—it includes developing a sense of belonging,
temporarily suspended.58 As these services resume, acknowledging the importance of education and
faith actors can play crucial roles in supporting schooling, and connecting with the community.67 Faith
immunization uptake and countering anti-vaccination actors support this resilience through the provision of
narratives, including religious objections, as illustrated community, space, and resources for sustained and
by numerous studies.59 holistic care. Often, these spaces are designed to aid
children in finding their place in society and their
Religious beliefs and practices can foster wellbeing
identity within the faith communities by offering
and support the integration of refugee and migrant
them psychosocial and spiritual support. Another
children on the move. A recent study found that young
component in the building of children’s identities is the
Coptic Christians in Italy highly valued their sense of
ongoing incorporation of faith into psychosocial and
belonging to their faith community, both in terms of the
resilience programs,68 which provide coping strategies
religious freedom in Italy and as cultural and religious
for children on the move.69
identity.60 Similarly, a study conducted in Germany, the
Netherlands and the UK explained how religion can be
beneficial to the social integration of Muslim migrants
with their own faith/ethnic community and does not
hamper integration with broader society.61 A survey
conducted among churches in 19 European countries
in 2014-2015 revealed that one-third had between one
in 20 and one in five young members with a migration
background.62
7iv. Faith actors’ efforts to combat
Box 4 - Refugees Hosting Refugees xenophobia and discrimination and to
foster peaceful coexistence
Recent research has focused on hosts, refugees
and refugee hosts (i.e., refugees hosting other The role of faith actors in the Global Compact for
refugees). Research from University College Refugees has been recognized within the plans
London65 examines the roles that members of local of several anti-discrimination, xenophobia and
faith communities, faith leaders and FBOs can play intolerance measures and programs. Peer-to-peer
in promoting social justice and social integration workshops that bring together a particular group, for
for refugees living in Cameroon, Greece, Malaysia, example, young people, new arrivals, or members of a
Mexico, and Lebanon. The study found that in faith community with a similar migration background
Greece, members of refugee communities collect can be used to strengthen such initiatives. In this
and distribute material support for other refugees, way, relationships of trust create a safe environment
including baskets to break the fast during the holy to address issues such as religious prejudice,
month of Ramadan. discrimination, and extremism—faith actors often
become the main points of reference for displaced
minors.75
Multi-religious initiatives can play a pivotal role in
Box 5 - Ecumenical assistance for asylum
integration processes in countries of arrivals. The
seekers: Oekumenischer Seelsorgedienst für
European Council of Religious Leaders and University
Asylsuchende (OeSA), Switzerland70
of Winchester Centre of Religion, Reconciliation and
OeSA is an ecumenical organization reflecting Peace analysed case studies featuring the cooperation
a collaboration between the Methodist Church, of at least two organizations belonging to different
the Reformed Church and the Catholic Church in religious traditions in Germany, Poland, Sweden (see
Basel, Switzerland. OeSA offers several services to box 8), and the UK. 83 The study counters the idea that
asylum seekers of any (or no) faith and any country faith actors only support communities of their own
of origin, including psychosocial and spiritual religious tradition, and outlines potential benefits of
support during Refugee Status Determination multi-religious cooperation in integration processes
(RSD). OeSA is also a place where asylum seekers by achieving shared objectives through enhanced
can meet, take German lessons, attend music dialogue, and combating racism and radicalisation.84
workshops, and where their children can attend
activities organized twice a week.71 © UNICEF/UN0354305/Canaj/Magnum Photos
Volunteers working for this initiative are also “of
different religious and cultural backgrounds [who
can] easily share the motivating vision and the
working style of the organization.”72 The sensitivity
of OeSA workers towards faith-related issues has
allowed them, for instance, to negotiate extra
permits for Muslim asylum seekers who are staying
in Registration and Procedure Centres (RPCs)73 to
stay in the mosque longer during Ramadan.
Working with the children’s faith communities can help
achieve integration and long-term wellbeing.74 When
building resilience and providing comprehensive
psychological support for children on the move, it
may be necessary for faith-based organizations and
local faith communities to provide support to parents,
caregivers and other adults in the children’s lives. This
is fundamental when responding to the needs of
traumatised children.
8From Faith to Action
Box 6 - The work of Search for Common Box 7 - Goda Grannar (Good Neighbours),
Ground against violent extremism among Sweden
young returnees, Kyrgyzstan76
This multi-religious collaboration between the
In Kyrgyzstan, youth radicalisation,77 especially Stockholm Mosque, the Katarina parish and
among labour migrants and returnees, is a key Islamic Relief started in 2015, as a makeshift shelter
issue.78 Search for Common Ground has been for transit migrants. It later became a much more
engaged in several programmes to prevent and multifaceted initiative, offering asylum seekers
combat violent extremism in the country. In 2016- a wide range of services, from language cafés
2017, in partnership with the State Commission on to counselling on issues such as employment,
Religious Affairsm (SCRA), the group implemented education and healthcare.85 In particular, they
a project that used social media as a tool for support newly arrived families with young children
deradicalization targeted and included young to find preschool and activities to help them create
people, including returnees from Syria. An a network in their new community.
evaluation of the project suggested that, as a result,
After initial scepticism shown by some members
“youth participants, as well as grant recipients,
of the local faith communities,86 the collaboration
expanded their knowledge about radicalisation,
has proved to be successful and has grown in
extremism, and fanaticism, and gained skills in
numbers and even expanded to other districts and
critical thinking and problem-solving.”79
faith actors, such as the Syrian Orthodox Church
In 2018, the youth-led project called #JashStan80, and the Negashi Mosque.87
supported by the United Nations Peacebuilding
In addition to the more practical work on
Fund, produced a reality television series turning
integration, members of different faith
violent and radical discourse into tolerance and
communities have started a dialogue about their
peaceful coexistence.
religious beliefs, traditions and values through
In July 2020, Search for Common Ground announced this project, which has led to improved social
that the European Union Instrument Contributing relationships.88
to Stability and Peace (EUIcSP) would support a
two-year project,81 which will draw on its research
on the risks of radicalisation and violent extremism
v. Faith actors and policy/advocacy
among Central Asian migrant workers in Russia. The
project will engage religious and traditional leaders Faith actors are often part of networked organizations
and include psychosocial support.82 that allow them to have a strong impact within the
international arena. For instance, Eurodiaconia is a
European network of 52 churches and Christian NGOs94
Xenophobia and discrimination against refugees who are active in many areas, including migration and
based on religion, nationality and ethnicity are on forced displacement. The network organizes events at
the rise across the region.89 To combat stigma and the European level, and recently, published the report,
discrimination, faith actors promote sensitisation Fostering Cooperation Between Local Authorities
and advocate against xenophobic mind-sets, as and Civil Society Actors in the Integration and Social
well as working to protect refugees directly from Inclusion of Migrants and Refugees,95 on the European
discriminatory experiences and attacks.90 Public Commission’s European Web Site on Integration (EWSI),
condemnation of xenophobic threats or attacks by which consolidates information and good practices.
religious leaders can have significant effects on faith
Eurodiaconia recommends strengthening multi-
communities and support efforts to eradicate, or,
stakeholder platforms and using transparent
create further partnerships to counter the violence.91
monitoring and evaluation mechanisms. It also
Faith communities, particularly those that participate suggests promoting mutual knowledge exchange
in interfaith initiatives can also be instrumental in among all stakeholders involved, including migrants.
reconciliation and healing following a conflict.92 In April 2020, 67 NGOs and FBOs (including the
Local faith actors and interfaith councils can provide International Catholic Migration Commission (ICMC),
expertise within countries of origin to address root Caritas, and HIAS Greece) signed a letter, urgently
causes of conflict and displacement. They can help requesting the relocation of displaced children
remove obstacles to return and address issues of stranded in Greece to other EU member states.96 In
reintegration in the country of origin—especially September 2020, a wide alliance (including Caritas
when tensions among religious and ethnic groups are Europe, the Churches’ Commission for Migrants in
still present.93 Europe (CCME), the European Council on Refugees and
9Exiles, the ICMC, the International Rescue Committee, Faith actors are Since the Global Compacts
the Red Cross, and the SHARE Network) released an were adopted, faith actors
advocacy statement to the European Commission on
often part of have released statements
the situation of migrants and refugees in Europe.97 networks making on the importance of
The alliance asked for a more equitable sharing of a strong impact in following their principles
responsibility in responding to the needs of people on and guidelines, and faith
the move and for safe and legal passages to Europe.98
the international communities have been
arena. urged to act to assist
Faith actors, at times, have been excluded from
migrants and refugees
decision-making processes on migration at the
accordingly.101 The 2019 Local Humanitarian Leadership
policy level. Recently, however, governments and
forum in Beirut, Lebanon, emphasized that engaging
international organizations are more aware of the roles
local faith actors is in line with the commitments of the
that faith actors play in responding to migration and
Global Compacts on Migration and on Refugees.102 The
forced displacement. In the 2018 Global Compacts on
forum emphasized the need to localize assistance to
Refugees and on Safe, Orderly and Regular Migration
migrants and refugees by effectively engaging local
faith actors were included as relevant stakeholders.
faith actors.103
Faith actors are often involved in advocacy efforts on
Box 8 - “Faith Over Fear” movement supported issues affecting children on the move. They organize
by UNICEF and Religions for Peace109 themselves in coalitions and take part in multi-
religious campaigns, such as campaigning against
UNICEF and Religions for Peace in 2017, launched
the detention of children due to their immigration
the movement, Faith Over Fear—a global multi-
status104 or family separation,105 and support the right
religious advocacy initiative. Its aim is to spread
to birth registration.106 Faith actors use their influence
positive messages about migration and faith to
to foster peaceful coexistence and combat violence in
promote a welcoming culture towards displaced
the name of religion through advocacy initiatives. They
people among faith communities.
use statements to declare unity and speak out against
One example from Germany (provided by the xenophobia, such as the Athens Declaration, “United
WCC’s Churches’ Commitments to Children for Against Violence in the Name of Religion—Supporting
this campaign) is a video110 telling the story of a the Citizenship Rights of Christians, Muslims and Other
Christian retired couple from Bonn who met two Religious and Ethnic Groups in the Middle East.” 107
Syrian Muslim refugees at a local church. As their
During the 2015-2016 refugee and migrant crisis in
friendship became stronger, the German couple
Europe, many religious leaders, faith actors and multi-
decided to host the Syrians, several weeks before
faith alliances mobilised to push for a welcoming
they had their first child. They ended up living
response and to fight against hostile populist reactions.
together for over eight months and now feel
For instance, in the UK, a multi-religious coalition of
that they belong to the same “extended family,”
over 200 Christian, Jewish, Muslim, Sikh, Buddhist
celebrating Ramadan and Christmas together.111
and Hindu religious leaders reacted to the refugee
The campaign also features a social media toolkit112 and migrant crisis by issuing an open letter108 to the
to facilitate the engagement of religious leaders then Prime Minister, Theresa May. They urged the
and faith communities who are willing to share government to establish legal routes for refugees from
their stories of choosing faith over fear. Syria and other countries, especially for those who had
family in the UK.
The study “Faith and Children’s Rights”, conducted
A number of faith actors made recommendations by Arigatou International in collaboration with the
during the development of the Compacts. The International Dialogue Centre (KAICIID) and World
“Interfaith Conference on the Global Compacts on Vision International, collected recommendations for
Migration and Refugees” brought together faith action from religious leaders, child rights advocates,
actors and policymakers and called for a greater and children themselves. Participants demonstrated
acknowledgement of the roles played by FBOs.99 The that the deepening of faith actors’ understanding
JLI published a policy brief100 on Faith Actors and the of children’s rights may help communities to see the
Implementation of the Global Compact on Refugees, common ground between rights and religion, leading
outlining issues, examples and recommendations to the formation of fruitful partnerships. Such ideas
of burden and responsibility sharing, reception can be incorporated into sermons and activities in
and admission, meeting needs and supporting religious communities. Faith actors can refer to legal
communities, and durable solutions. agreements such as the Convention on the Rights of
10From Faith to Action
the Child and use the power of its mandate as a tool to Recognition of Faith actors, especially
advance initiatives that support children and families faith communities, are
in their communities.113
the plurality and often heterogeneous and
nuanced nature complex entities, which
The expertise of faith actors can significantly strengthen
policy concerning the criteria for resettlement and of faith actors is can have internal tensions
and challenges. These
engagement with host communities to guarantee critical. need to be identified,
welcome and protection of unaccompanied or
and, if possible, addressed
separated children. This will also ensure to put in place
through dialogue. Recognition of the plurality and
special measures to counter risky transit and post-
nuanced nature of faith actors is critical to avoid
arrival integration, including education and trauma
stereotyping.
healing. Such endeavours can assist in counteracting
negative responses to resettlement and ensuring Some faith actors might lack institutional capacity
effective integration processes.114 required by common humanitarian standards to
implement large-scale refugee response projects.
Opportunities and Challenges When collaboration is established between
international organizations and local and national faith
As this publication illustrates, engaging faith actors can
actors that there can be opportunities for enhanced
result in more effective responses to the vulnerabilities
visibility, mutual understanding, finding points of
of displaced children. To summarise, faith actors can
complementarity, and capacity sharing.
contribute to:
Faith actors and their activities are not exempt from
Assisting children on the move along migration
politicisation. For example, they can fuel anti-migrant
routes. This includes performing or funding
sentiments to ensure the support of political actors.
SAR operations, engaging in the creation and
Their engagement can also be instrumental in achieving
implementation of safe and legal routes, and
other actors’ political agenda. To establish a long-
providing basic services such as shelter, food and
term relationship of trust with key local faith actors,
legal advice to children on the move and their
these factors need to be taken into consideration and
families after arrival.
addressed through in-depth knowledge of the local
Offering spiritual and psychosocial support that political context and trust building in the partnership.
can enhance children’s resilience to sustain their
sense of belonging and support them through their
migration process.
Facilitating integration and social inclusion by
enhancing access to social services (in particular
education) and promoting empathy, welcoming
practices and shared space between the host
community and the newcomers.
Fostering social cohesion and inter-religious
dialogue to combat xenophobia and discrimination.
Advocating for and influencing policy makers
towards more inclusive response approaches to
displaced children and their families.
Some challenges have also emerged from this
review of faith actors’ engagements in response to
the displacement of children and their families. In
particular:
Faith actors’ support can be hampered by legal
challenges. For example, the legal cases against
Kirchenasyl (church asylum) in Germany and the
increasing detention of asylum seekers in Hungary.
They require help to combat the criminalisation of
migrants’ support.
11Promising Practice Case Study #1:
Ecumenical Humanitarian Organization,
Serbia
© UNICEF/UNI220347/Pancic
1. The Ecumenical Humanitarian EHO’s work in Serbia is multifaceted. It ranges
Organization’s work with children and from fostering the inclusion and empowerment of
women on the move in Serbia marginalised groups such as the Roma community116
The Ecumenical Humanitarian Organization (EHO) and supporting children and the elderly117 to
is a development organization guided by Christian peacebuilding work with young people from different
ethical values. A member of Act Alliance,115 it was ethnic and faith communities.118 Since 2015, EHO has
founded in 1993 in Novi Sad, Serbia, on the initiative been assisting migrants and refugees in transit through
of the World Council of Churches (WCC). The founding Serbia.119 Part of this engagement focused on children
churches are the Slovak Evangelical A.B. church in on the move and access to education in particular. A
Serbia, the Serbian Reformed Christian church, the previous project120 on social inclusion, now concluded,
Apostolic Exarchate for Greek Catholics in Serbia and specifically addressed the needs of children on the
Montenegro and the Evangelic Christian A.B. church move by supporting their inclusion in local schools
in Serbia-Vojvodina. The ecumenical nature of the through training local teachers in intercultural work to
organization is unique in Serbia. It contributes to the promote welcoming approaches and counter prejudice
expansion of its engagement, both in terms of areas and discrimination. This previous project focussing on
and type of intervention as well as in geographical inclusion was financially supported by Swiss Church
terms within Serbia. For EHO, respect for human rights Aid (HEKS/EPER)121 and implemented in partnership
and the dignity of all people is a core value. with the local government. Building on it, EHO started
a new project in 2019 called “Empowerment of Refugee
12From Faith to Action
Women and Children,” financially supported by the barriers and lack of documents necessary for
Evangelical Lutheran Church in America (ELCA), which enrolment to adequately trained teachers.133 However,
is the main focus of his case study. in the last years, several efforts have been made to
ensure access to education for children in RTCs and
2. The context: Children and youth on ACs centres in Serbia.134 For instance, a transportation
the move in Serbia service for children living in a reception centre and
attending a local school was organized by IOM Serbia
UNHCR data on Serbia reflecting mixed migration
in collaboration with the Commissariat and funded by
movements from January until 27 September 2020
the EU Regional Trust Fund in Response to the Syrian
shows that, after a sharp drop in arrivals between April
Crisis and the MADAD Fund.135 Moreover, before the
and the beginning of June, the number of arrivals
second lockdown began, several children living in RTCs
rose considerably. During the whole period, 1,129
and ACs—with the support of UNCHR Serbia—had
unaccompanied minors—around 84% of which were
either started going to school or received vouchers for
male—entered the territory.122 According to the latest
the purchase of books and other school materials.136
data (September 2020) from UNHCR and the Serbian
Commissariat for Refugees and Migration (hereinafter
3. EHO’s “Empowerment of Refugee
Commissariat),123 Serbia currently hosts almost 26,000
Women and Children” Program
refugees, 197,000 IDPs, and around 1,900 people at risk
of statelessness. The number of people living in some Building on the social inclusion project described in
of the Asylum Centres (AC) and Reception and Transit Section 1, the program “Empowerment of Refugee
Centres (RTC) around the country has been growing in Women and Children”137 is currently implemented by
the last months. For example, a UNHCR assessment of EHO in the RTCs of Šid, near the border to Croatia and
the sites from August 2020 reported that the Sombor Bosnia-Herzegovina, and Sombor, near the border to
RTC was operating at full capacity with 753 people Hungary.
(of which 10% were children).124 The numbers rose to
The geographical position of both camps plays an
854 by the end of August and to 1,141 at the end of
important role in terms of the number of people they
September.125
host. For instance, currently, Hungary only allows five
Serbia is one of the countries in the Balkan region where people per day to cross the border. While the RTC in
the effects of restrictive policies on border crossings Sombor only hosts male adults and male children
are more visible. In September 2020, the number of who are related (the adults are either their fathers or
migrants and refugees who were pushed back from uncles), Šid is a family centre hosting men, women
neighbouring states (3,115) was more significant than and children. The amount of time that people spend
the number of arrivals, and the highest since UNHCR in Šid and Sombor varies considerably depending on
started monitoring them in 2016.126 In September, the the possibilities of crossing into other countries, but
total number of migrants and refugees hosted in RTCs mostly does not exceed four months.
or ACs in the country was 5,064—526 were children,
The program’s objective—which targets women
including 174 unaccompanied minors.127 Numerous
and children refugees living in Šid and Sombor—
sources have identified a significant increase in
is to provide support and help build life skills, and
violent border enforcement practices and pushback
accompany them in their transition from one place to
operations in the areas close to the borders to Hungary
another. In particular, the work with children includes
and Croatia, where EHO operates.128
non-formal education (e.g., English, geography) and
Since the onset of the COVID-19 pandemic until the workshops through which they can narrate stories of
beginning of November, Serbia had 55,676 confirmed their migration experiences. The children (currently
cases and 861 deaths.129 The COVID-19 crisis worsened around 90) aged 4-16 years, come mostly from
the situation for many refugees and migrants. A 2020 Afghanistan, Syria, and Iran, as well as (in smaller
report by Save the Children highlighted how physical numbers) from Iraq, Pakistan, Palestine, Algeria,
distancing is virtually impossible in often overcrowded Somalia, India, Morocco, Egypt, and Yemen.
transit centres in the Western Balkans.130 Due to further
The EHO team is composed of a psychologist working
restrictions on freedom of movement, only a few NGOs
with women and three teachers (pedagogues)
were allowed to keep working inside RTCs and ACs.131
working with children in Šid, and one teacher working
New rules on sanitization and the use of masks were
with children in Sombor. The program coordinator,
introduced in all centres.132
Vedrana Bjelajac,138 is an education expert who has
Children on the move, and especially unaccompanied been involved in the work of the organization since
minors, have faced and continue to face several 2013 and also works on another EHO project with
obstacles to their right to education—from language street children.139
133.1. Objectives of the Program Educational work with children
The main objectives of EHO’s program “Empowerment In Šid, children attend regular local schools, thanks to
of Refugee Women and Children” are to provide these the social inclusion program that EHO ran in previous
target groups living in the Šid and Sombor camps with years in collaboration with the local teachers and
opportunities to build life skills and develop awareness government (see Section 1). This program was not
to prepare for their future, including the next steps in possible in Sombor due to opposition from local
the migratory journey. In particular, the activities focus parents. As a result, differences are reflected in the
on: educational activities targeting children in the two
centres: in Šid, they focus on homework, as well as on
1. Empowering women through psychological
workshops on different subjects, while in Sombor they
support and through enhancing their working skills
are structured more as informal schooling. Educational
2. Empowering children by addressing the tensions activities include English, mathematics and geography
arising from the migratory experience and by classes, as well as a focus on journeys through cities
providing them with support in education and that they visited during migration, and cities they
creative expression. plan to go. Drawing is also an important part of
children’s activities, as well as acting and other creative
3.2. Strategies workshops, which are led by professional educational
experts.
As mentioned in Section 2, EHO’s program,
“Empowerment of Refugee Women and Children,” Practical activities with women in Šid include making
targets women and children in Šid and male children objects such as candles for the new year or scarfs for
in Sombor. the winter. A female professional psychologist leads
them.
Both educational activities and workshops with
children and women transcend their more obvious
purpose in that they are also intended as an opportunity
© UNICEF/UNI197795/Gilbertson VII Photo for participants to share their stories (if they wish to do
so). They also enable children and women to develop
awareness on their past experiences, current situation
and future plans. Conversations are held in groups and
often start with the questions: “Who am I? What do I
want to do? Where do I want to go?” Conversations
mostly take place in English. In every group of women
or children, one or two can speak the language and
translate for the others.
Here is a Personal Story in the words of one of the
children participating in EHO’s program:
“I am 12 years old. I grow up with 5 sisters and 3
brothers. I am from Syria and came in
Serbia through Albania. My dream is to go to
Germany. I’m very happy and like the camp in
Sombor. My best friend is also with me here in
Sombor. Before all this situation related with
migration, in Syria I went to school in the 4th grade,
but I left school and I miss school, school misses me a
lot. My wishes are to back to school and continue my
learning. Because of that I like to go in Safe Corner at
the RTCRs in Sombor and work with a teacher. At the
Safe Corner me and other children have opportunity
to learn math, language English, Serbia. Also we
can play there and talked with teacher about our
dreams. My dream is to become football player,
because I like sport and football a lot.”
14From Faith to Action
3.5. Impact of COVID-19
The teachers and psychologist leading these activities
are trained to take the aspect of participation and COVID-19 has impacted the program in the following
sharing of personal experiences into account—one of ways:
the requirements is, they can demonstrate particular
All staff and people hosted in the centres have to
empathy and understanding of a wide range of
wear masks, including children above age 6. When
possible stories that children and women might share.
there is a positive case (or suspected) in the centre,
The planning for monthly activities is a result of the
the person is placed in isolation and a doctor checks
outcomes of these conversations, i.e. focusing either
on their situation regularly. During such situations,
on specific themes or on plans that came up in the
teachers have shorter working hours and meet
participants’ contributions.
with a smaller group of children. For example, this
applies when a family arrives through Bosnia and is
3.3. The role of faith awaiting the result of the test.
The majority of children and women who take part in
During the summer, workshops were conducted
the program are Muslim. Faith is not explicitly a key
outdoors. Now, the Commissariat has identified
focus (no religious texts are used), and the program
rooms indoors where small groups of women and
does not offer direct spiritual support. However,
children (maximum of only five people) can meet
EHO staff members are deeply aware of differences
and work with the EHO staff, always wearing masks
and requirements connected to religious beliefs and
(including children).
practices, for example, Ramadan, regular dietary
requirements etc. In the words of Vedrana, the program Since schools are closed, children in Šid are given
coordinator: homework from their schoolteachers and supported
by EHO staff.
We don’t want to tell them “in Serbia we do like this,
we respect this…” no, it is important to respect and Some of the women’s activities have been COVID-
understand each other and not have walls between 19-related, for example, making soaps and masks.
us. […] It’s important to have good communication. The Commissariat has identified activities such as
If we don’t have that we can’t work. We need our these as a “good practice example,” featuring them
beneficiaries to know that we respect them like on their official website.140
human beings. That’s the most important thing in
our work. 4. Challenges and lessons learned
While being inspired by Christian values, the work of In EHO’s experience, advocacy activities are only
EHO—be it with migrants and children, elderly, Roma possible at the local level and for specific projects. For
or other communities—in general, is centred around instance, they are part of a program (in collaboration
the belief that every human being has equal rights and with other partners) involving street children in
dignity and should be respected regardless of their Novi Sad. However, advocacy is not part of the
religious affiliation. “Empowerment of Refugee Women and Children”
program, since it does not reflect the donor’s priorities.
3.4. Partnerships The partnership with the Commissariat has become
The Commissariat is the authority in charge of almost exclusive following the COVID-19 pandemic.
managing Serbian RTCs in which the program is On the one hand, this means that there is a relationship
implemented. The Commissariat and EHO have a of trust between the Commissariat and the EHO, which
long-standing collaboration, since the beginning allows migrants and refugees to be supported even in
of the so-called “migration crisis” in 2015. ELCA is these difficult conditions. On the other hand, since the
an established partner of EHO and is the only donor Commissariat currently only collaborates with very few
(since its inception) which supports the program numbers of organizations, especially NGOs, it has been
“Empowerment of Refugee Women and Children.” criticised as possibly lacking transparency about the
Their main concern is to make sure that educational situation in the centres.141
and psychosocial assistance is provided to people on
Initially, the program was to be implemented in Sombor
the move, and children in particular, no matter what
and Subotica. However, the Commissariat changed the
the circumstances are. Every month, five personal
distribution of migrants and refugees in the different
stories are collected, and some of them are shared with
centres following the onset of the COVID-19 crisis so
the donor organization as part of the documentation
that now there are only male adults in Subotica. This
about the program.
adjustment meant that EHO had to alter their plans and
implement the program in Šid and Sombor instead.
15You can also read
