Racial Justice Today, 2015-2016

Racial Justice Today Racial Justice section in The Sunday Bulletin, Redemptorist Publications. The forthcoming articles on Racial Justice by Rosie Bairwal will be published in the Sunday Bulletin in 2015-2016 and include: 1. The role of the Church in, Learning the lessons of history from the Holocaust and other genocides. 2. Promoting the pastoral care of Travellers in parishes. 3. Why Racial Justice Sunday matters. 4. The role of the Church in promoting a more balanced debate on international migration.

1. Learning the lessons of history from the Holocaust and other genocides Churches and faith groups play a very important role in promoting understanding and good relationships between different faith groups at a parish, diocesan and at all levels in society. Our values inspire us to affirm the dignity of every human being, and lead us to challenge, speak out and stand up against intolerance and racism wherever we find it, on the basis that all people are children of the same Father. In 2015 we mark the 70th anniversary of the liberation of the Auschwitz-Birkenau concentration camp and the 20th anniversary of the genocide in Srebrenica, Bosnia. These and other genocides remind us of some of the darkest episodes in human history and are examples of what human beings can do to each other at their worst, having lost sight of their shared humanity. Genocides are particularly significant for faith and interfaith groups. That is because during genocides individuals and groups are persecuted simply because of their different religious, ethnic, political or other identity and beliefs. For example, the 1940s Nazi Holocaust targeted many religious, ethnic and other minorities including Jews, Gypsy, Roma and Sinti, Black, disabled, gay, communist and trade unionist people. Many Christians, including priests and pastors that resisted the Nazis in the name of their faith also died. During the 1990s war in Bosnia, extremist Bosnian Serbs promoted the hatred of Muslims and murdered over 7,000 Muslim men and boys in Srebrenica. However looking back, it appears that we have not learnt the lessons of history as genocides and mass killings have continued and hatred and prejudice are still very common in the world today.

Witnesses against hatred and discrimination Faith communities play an important role in standing up and speaking out, as witnesses for courageous resistance against hatred and discrimination, directed to any minority group. So it is vital that each of us has the courage to take action, when we see hatred and discrimination taking place in society and the world. Each person has a responsibility to learn the lessons of history, and to use the past in order to build a better, more peaceful, future. Keep the memory alive We need to remember all the stories of genocides, and the suffering inflicted on so many people, as it can encourage us to learn the lessons of history and increase our efforts to counter the racist ideas that lead to genocide. So by reflecting on the impact of genocides for different communities, faith and interfaith organisations also make an important contribution to preventing their repetition, and affirming the need to challenge racial intolerance. If we keep the memory alive, including through activities to explore and share the powerful documented stories of survivors, particularly while the survivors are still with us, it can help create a legacy for future generations, to ensure they learn the lessons of history on the fundamental responsibility to challenge hatred and discrimination. If we keep the memory alive, it also serves to remind us that discrimination against minorities continues today and unfortunately is tolerated in far too many countries. Practical ways to keep the memory alive includes marking Racial Justice Sunday and Holocaust Memorial Day each year, by organising a service in a parish, where representatives from different local faith groups can be invited. It can involve something as simple as lighting a candle to remember the power of light over darkness and the victims of racial injustice, or having a joint reading of literature, reflecting the different faith traditions or the life stories of genocide survivors. The Mass readings today remind us of God’s protection for strangers and we are warned not to unfairly discriminate between people. When Jesus commands the ears of the deaf man to open, we may ask if we are open to hear God’s word on the need to witness courageously against hatred and discrimination.

2. Why Racial Justice Sunday matters

Racial Justice Sunday is an opportunity for parishes to promote understanding about racial justice issues, celebrate the ethnic diversity of their communities and to challenge prejudice and intolerance. Our ethnic and racial diversity enriches the life and witness of the Church, through the clergy, laity, diocesan and parish communities, ethnic chaplaincies, and Church institutions and agencies, at all levels. At the same time, Churches need to deal with the challenge of ethnic diversity whilst also recognising the value and opportunities that diversity brings. The term ‘ethnic minority or minority ethnic’ describes the fact that we all have an ethnic identity and the particular groups referred to are in the minority, as distinct from the majority ethnic group. Our parish communities have become much more ethnically and racially diverse in recent years, often as a result of migration from Africa, Eastern Europe, India, the Philippines and elsewhere, which has often contributed to the growth and revitalisation of our parish communities. The Church is universal and embraces all ethnicities. Catholic social teaching on racism explains it is a sin that divides the human family, blots out the image of God among specific members of that family, and violates the fundamental human dignity of those called to be children of the same Father. Promoting racial justice We live in an age of increased globalisation - the increasingly faster and cheaper movement of goods, services and people around the globe, and increased levels of international migration are a part of that. When we listen to the news, we may be confronted with many unsettling racial justice issues, like the number of migrants dying in the Mediterranean sea in an attempt to reach Europe, the detention of asylum seekers in detention centres, the destitution faced by refused asylum seekers and the vulnerability of the undocumented. In deciding our response, our starting point is our fundamental belief that each and every person is made in the image and likeness of God. We only reach human fulfilment by love of God and neighbour, and each person is valued and asked to play a part in the human family.

Racial justice has spiritual, personal, community and institutional elements. At school we often learn many valuable things about racial justice but these can easily be forgotten by us as adults. At school we learn that we are brothers and sisters in God’s one human family. We learn about the importance of developing good relationships, to respect both the similarities and the differences between people, including in physical appearance, culture, family, religion and language. We also learn about the consequences of anti-social and aggressive behaviours, such racism, intolerance and bullying on individuals and communities. We hopefully learn a sense of fair play, including having respect for the rights of others and the processes of law. We may also learn to reflect on spiritual, moral, social and cultural issues, with a concern and compassion for others. However as adults we can easily forget these important values, which are foundational to all our relationships and it helps us to be reminded about them. The need for solidarity continues Ethnic minorities continue to need solidarity and support, as many continue to face discrimination and disadvantages within society. Despite our commitment to fairness and equality as ideals in society, the evidence in terms of outcomes shows that ethnic minorities continue to experience a range of disadvantages in regard to education, health, employment, income, the criminal justice system and in many other areas. Each of us can promote racial justice by learning more about how social structures limit the educational, social, economic and political participation and advancement of ethnic minority group members. We can also join with others in social, political and other action to bring about greater equality and social justice for disadvantaged ethnic minority communities.

3. Promoting the pastoral care of Travellers in parishes - Travellers are brothers and sisters to us

Travellers include people from Gypsy, Roma and Irish Traveller communities, with a centuries old cultural tradition of nomadism. In the UK they are estimated to number between 150,000 to 300,000 people. While racism towards most ethnic minority groups is now less frequently expressed and is widely seen as unacceptable, racism towards Travellers is still common and is often blatant. For example, the use of ‘No Traveller’ signs in some pubs and other places continues, even though such signs are illegal. Irish Travellers are mainly Catholic in their faith tradition but sometimes struggle to find parishes where they feel welcomed and valued. This can be due to discrimination often caused by unfair and negative portrayals of the Traveller community in the media. Parish communities can therefore play an important role in promoting the pastoral care of Travellers, and increasing their sense of belonging and acceptance, which helps their integration in the local community. Parishes and dioceses can also promote the education of local settled communities on the challenges that Travellers face, in order to encourage a more compassionate response to them. Events like ‘sharing our histories’ programmes or marking Traveller history month in June each year, can contribute to this.

Better policies are needed to address disadvantages Many people do not realise that Travellers are the most disadvantaged of all ethnic minority groups in the UK. For example, Travellers have a life expectancy which is between 10-20 years lower than the national average, have higher rates of infant mortality and also mental health problems, which are often linked to their experience of social exclusion and racism. Travellers also face lower rates of educational attainment at school and in employment.

These problems have continued over a number of decades but because of a lack of data and monitoring, Travellers experiences of discrimination, poverty and exclusion have often been invisible to national and local authorities. To improve the life chances of Travellers there needs to be a national strategy, with specific policies across many policy areas, to address inequalities and promote integration. These policies would address issues like discrimination, accommodation, education, employment and healthcare. In regard to accommodation, the majority of Travellers now live in houses, often due to the shortage of authorised sites but still retain their ethnic identity as Travellers. Of the Travellers that do not live in housing, most live in caravans or mobile homes. The vast majority of these, at around 86% live on authorised sites, so only 14% live on unauthorised sites. However it is the issue of unauthorised sites, that is so contentious and which often leads to tensions between Travellers and the settled community, at a local level. Therefore more authorised sites need to be provided by the government and local authorities, in order to directly improve community relations. Unfortunately however this issue has not been effectively addressed by successive governments in over 50 years, often due to concerns and resistance to new sites from local settled communities. Therefore new community cohesion programmes are needed to increase communication, understanding and also build greater levels of trust between Traveller communities and settled communities. Educating the public on Traveller history and culture In response to the high level of discrimination that Travellers continue to experience, a public education campaign is needed, to educate settled people about Traveller history and culture, which has been part of the UK for over 500 years. In regard to educating future generations, an educational curriculum is needed that also affirms Traveller history and culture. Inspired by the Mass readings today, let us be the servants of all, in working to achieve racial justice for Travellers. Let us journey alongside Travellers in our parishes and in society, to sow improved dialogue and understanding about Traveller equality issues, to cultivate a culture of peace.

4. The role of the Church in promoting a more balanced debate on international migration The Church promotes a vision of society that appreciates and respects all its members, including, asylum seekers, ethnic minorities, migrants and refugees. In the Old Testament, one of the strongest themes is the identification with and the love of migrants, based on the Jewish experience of being migrants and displaced people. In the New Testament, exile in Egypt and homelessness marked the life and experience of Christ, who said ‘I was a stranger and you welcomed me’ and we are also encouraged to show hospitality to strangers. Migration can be framed as a problem or a benefit to society In recent years the public and political debate over international migration, has usually been framed as a problem for society, rather than as a benefit to society. In the past 15 years, race and migration has increasingly been identified as a very important issue in opinion polls. The high level of public concern, with majorities stating there are too many migrants in the UK, that fewer migrants should be let in to the country, and that legal restrictions on immigration should be tighter is a concerning development. However it may be caused, at least in part by the negative media coverage of the issue particularly in the tabloid press, which some argue is unfair and involves the denigration of migrants. In many societies, particularly in times of economic recession, migrants and other vulnerable groups are unfairly blamed or scapegoated, for many problems in society that have very little to do with them. For example, in the UK it is not accurate to blame migrants for an overstretched NHS, a low wage economy, unemployment and a lack of affordable housing. These issues are influenced by government policies and planning decisions over decades and migration is not the main cause of them. Parishes can contribute to a more positive debate on migration Parishes can provide a welcome to migrants, as well as helping existing populations to adjust to change. The unfair and overwhelmingly negative public debate on migration can also be discussed and challenged in our parishes and dioceses. Catholics can then contribute to building an alternative, more positive and balanced public debate about migration, informed by Catholic Social Teaching. This would take account of the social and economic capacity of the receiving state, while also recognising the significant benefits that migration brings in economic, social and cultural terms. It could highlight how migrants in recent years have contributed to the growth and vitality of parishes, and the comparable numbers of British nationals migrating to EU countries, as EU nationals migrating to the UK. It could also explore how a significant number of non-EU migrants include, NHS workers, family reunifications and foreign students, which most people agree are beneficial to society. The UK has a lower percentage rate of migration to it, compared to other developed OECD countries like the USA, Australia, Canada and New Zealand. Due to globalisation, an ageing population and declining birth rate, there are also public policy reasons for the recent higher levels of migration.

Evidence shows that the UK population significantly overestimate the number of migrants in the UK, and when presented with the actual data, can and do revise their views on the extent to which they regard migration as a problem for society. In reality, migrants can be among the most disadvantaged groups in society, having limited employment rights, living in overcrowded accommodation and being vulnerable to exploitation in employment, with some not even being paid the minimum wage. Migrants often have limited power and influence, in societies where they are not citizens. They should therefore be regarded as those who are far from home and in need of our understanding, help and solidarity. So the question is, do we see our migrant brothers and sisters the way that God sees them?

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