Christian Conscience
A Movement of Change
The overwhelming needs of our world can push us toward quick fixes that leave underlying problems unsolved. At World Relief, we believe God wants to use the church and his people to transform lives and end the cycle of suffering.
Presidential Determination
Late Friday night, President Trump signed the annual presidential determination of the maximum number of refugees who could be resettled to the United States in the upcoming fiscal year. The number, 18,000, is historically low. By comparison, in 1980 the refugee ceiling was set at 231,700, and in 2016, it was set at 110,000. With 25.9 million refugees in the world, the largest number in recorded history, weâre saddened that the U.S. is doing less than ever to offer safety and freedom to refugees.Â
Among those shut out by this decision are many individuals who have been persecuted because of their faith, Christians included. In Fiscal Year 2015, more than 15,000 Christian refugees were resettled in the U.S. These Christian refugees came from the ten countries the U.S. State Department identifies as âcountries of particular concernâ for egregious violations of religious freedom, including Iran, Pakistan and Burma. By Fiscal Year 2018, that number had declined to just 3,048 Christian refugees.
The reduction in the overall number of resettled refugees also negatively impacts other persecuted religious minorities, including Yezidis who are persecuted in Iraq and Syria, Jewish refugees persecuted in Iran and Muslim refugees â including the Rohingya â from Burma.
Of the 18,000 refugees who might be allowed to be resettled in Fiscal Year 2020, the presidentâs determination allocates 5,000 for all religious minorities, ensuring that this year â as was the case last year and the year before â the U.S. will resettle far fewer persecuted religious minorities than our historic norm, turning our backs as a nation on those persecuted for their faith.
We encourage you to reach out to your Member of Congress and ask him or her to support legislation that would restore the U.S. refugee resettlement program so that the U.S. would once again receive at least the 95,000 refugees annually that represents the average refugee ceiling since 1980.
Matthew Soerens serves as the U.S. Director of Church Mobilization for World Relief and is the coauthor of Welcoming the Stranger: Justice, Compassion and Truth in the Immigration Debate (InterVarsity Press, 2018). Follow Matthew on Twitter.
Neemaâs Plight
In an area known as Mile 46 in the Kajiado District of Kenya, the Elangata Wuas Primary School sits beside a grove of trees. On a seemingly ordinary Friday in July, the whole school â boys and girls, teachers and the headmaster â leave their lessons and gather to welcome visitors outside in the schoolyard. The students, dressed in blue uniforms, fill rows of wooden chairs; girls on the left, and boys on the right.
After a warm welcome and a short introduction, the students stand in groups to present short speeches, dances and poems they had prepared for the visitors. A group of girls perform a traditional dance, some students sing a song, and then Ann Wanjiku stands to present an original poem.
Her words are powerful, her cry sincere. May her voice ring in your ears and move your heart. May you, like me, be changed.
Neemaâs Plight
by Ann Wanjiku
In front of you is Ann Wanjiku,
ready to present a poem entitled, Neemaâs Plight.
Sit back, relax and enjoy
Birth of a baby, must be a blessing event,
But hers was nothing short of a curse,
Culture, gender, count them all.
A girl is not as welcome as a baby boy,
at thirteen she has to face the worst.
A knife cut across her genital,
a midwife circumcised and stitched her,
she now has a black scar.
Why is it this kind of pain?
This pain of primitive culture?
Dear mankind!
wherever you are!
is she not a human being? (sobs)
As if that is not enough
â14 years is perfect real wife,â
her father said,
As he expected cold cash,
from a 40-year old man,
Killing her dreams, education and childhood,
But marriage was done,
the dowry was paid,
Injecting the title of wife into her bloodstream.
Dear mankind!
wherever you are!
is she not a human being? (sobs)
Thank you.
Today, in honor of International Day of the Girl Child, we celebrate millions of girls like Ann, boldly speaking up and advocating for a future where they have the agency and opportunity to reach their God given potential.
Will you join with us and stand for the rights of girls around the world today? Together, we can help build bright futures for girls for generations to come.
$35 Sends a displaced girl in South Sudan to school.
$80 Teaches five girls how to protect themselves from human trafficking in Cambodia.
$150 Provides a safe place for a refugee girl in Jordan to receive basic education, process trauma and experience Christâs love through the local church.
$250 Reduces early marriage of young girls in Malawi through weekly clubs that teach girls about their worth and promote future success through education.
Dana North serves as the Marketing Manager at World Relief. With a background in graphic design and advertising and experiences in community development and transformation, Dana seeks to use the power of words and action to help create a better world. Dana is especially passionate about seeking justice for women and girls around the world.
A Prayer for When It’s Too Much
On Thursday, the Trump administration announced its intention to set a refugee ceiling of just 18,000 for FY 2020.
This drastic cut comes at one of the most vulnerable points in the refugee crisis. Currently, over 70 million people have been forcibly displaced around the world, 26 million of whom are refugees. These refugees are fleeing war. Theyâre searching for safety. Theyâre looking to nations like America and wondering, âWho will help us?â
It is in times like these, when we feel paralyzed, we must seek the God who moves. Â
As we feel the weight of despair for the millions without a home, we turn to the God of hope. We lament for their suffering, we cry out to God for their aid, and we remember it is God who holds all things.
In his book, Guerillas of Grace: Prayers for the Battle, author Ted Loder shares a prayer for when things feel too much. Perhaps you, too, feel the weight of âtoo much.â We invite you to lament along with us as we cry out on behalf of refugees and displaced people around the world.
Sometimes It Just Seems To Be Too Much
by Ted Loder
Sometimes, Lord,
it just seems to be too much:
too much violence, too much fear;
too much of demands and problems;
too much of broken dreams and broken lives;
too much of war and slums and dying;
too much of greed and squishy fatness
and the sounds of people
devouring each other
and the earth;
too much of stale routines and quarrels,
unpaid bills and dead ends;
too much of words lobbed in to explode
and leaving shredded hearts and lacerated souls;
too much of turned-away backs and yellow silence,
red rage and the bitter taste of ashes in my mouth.
Sometimes the very air seems scorched
by threats and rejection and decay
until there is nothing
but to inhale pain
and exhale confusion.
Too much of darkness, Lord,
too much of cruelty
and selfishness
and indifferenceâŠ
Too much, Lord,
too much,
too bloody,
bruising
brain-washing much.
Or is it too little,
too little of compassion,
too little of courage,
of daring,
of persistence
of sacrifice;
too little of music
and laughter
and celebration?
O God,
make of me some nourishment
for these starved times,
some food for my brothers and sisters
who are hungry for gladness and hope,
that, being bread for them,
I may also be fed
and full.
Global Peace Starts With Us
The Democratic Republic of the Congo (DRC) is home to 200 ethnic groups who speak nearly 250 different languages. Its ethnic diversity is matched only by its biological diversity. Rich in culture and natural resources, itâs a beautiful place. Yet, itâs also a country riddled in war, caught up in armed conflict that dates back to the 1960s.
Conflict in the Congo, as with any country, is as complex as it is varied. It ranges from high-level disputes between people groups, to personal disagreements over issues such as land use and resource distribution, to relational discord between community members. At any level, conflict has the ability to disrupt peace within a community and perpetuate cycles of poverty and unrest.
Take Landrine and Neema, for example, two women living in a small village in the DRC. These women were friends and neighbors until a conflict severed their relationship. Neema accused Landrine of having an affair with her husband. The conflict quickly escalated, consuming both of their families and threatening to involve their entire community.
Luckily for these two friends, a Village Peace Committee (VPC) had been established in their community. The women took their disagreement before the committee, received counsel and mediation, and the conflict de-escalated.
Village Peace Committees are part of an ongoing peacebuilding initiative that World Relief has embarked on in partnership with local churches and community leaders in eastern Congo. Each committee is made up of 10 members from various social and ethnic groups in the community. Committee members are trained in conflict mediation and relationship restoration.
World Reliefâs peacebuilding activities address community-level conflicts, such as the one between Landrine and Neema, that occur within or between families. These conflicts often involve personal relationships, destruction of property or use of land and other resources. Most critically, VPC mediation interrupts the cycles of revenge that have the potential to escalate to violence or further damage to person or property
In the case of Landrine and Neema, Neema realized that jealousy had caused an untrue story to take root inside her heart. That story lead to a belief that Landrine was sleeping with her husband. That belief led to an accusation, which led to conflict. With the help of the VPC, Neema adjusted her view of the situation by looking critically at the internal narrative she had been writing. This allowed her to see the truth in her relationship with Landrine, and the women were able to find forgiveness and reconciliation with one another.
âWe made the decision to forgive each other,â Neema said. âOur husbands…praised the VPC [for helping] us avoid this conflict that could lead to war between two families.â
Today, on the heels of International Day of Peace, we reflect on Neema and Landrineâs experience and are reminded of how much we can learn from the peacebuilding efforts of our brothers and sisters in the Congo.
Peacebuilding works on the assumption that if differences, conflicts and misunderstandings were resolved through a process of introspection and discussion before they escalated, people could live at peace with one another and harmony would reign throughout the community.
Thereâs no question that our nation is embroiled in conflict at this moment in time. Conflict between political parties as well as the cross-cultural divide happening around issues of immigration have uprooted peace on a national level that has trickled down into our personal lives. Rising levels of violence and the discord we feel when we turn on the news, log in to social media or even sit down to dinner with loved ones can be overwhelming and at times, defeating.
Itâs easy to point fingers, to create false narratives and assume the worst of the âotherâ side. Itâs almost natural to take issue with family members who just donât get it or who we see as less knowledgeable. But as we learned from Neema, communal conflict might be best avoided if we first start with the internal narratives weâve written, thinking critically about the stories we tell ourselves and being willing to discuss them with others whose views may differ from our own.
Peacebuilding efforts, whether in the Congo or in the U.S, have to start with a mindset change and a desire to live at peace with others, even if it means refraining from our own self-interests.Â
Thatâs challenging, isnât it? To consider that a life of peace requires us to put someone elseâs interests, or our communityâs interests ahead of our own? Itâs far easier to believe weâre right and our ideas are correct. But we would be well-served to remember what Jesus said in Mark 9, that anyone who wants to be first must be last, and a servant of all, and to recall Paulâs words in Phillippians that tell us to do nothing out of selfish ambition or vain conceit, but in humility consider others better than ourselves.Â
Peace is a fruit of the Spirit. If God is going to grow it in our world, we must first allow him to grow it in us. In other words, if we want a peace-filled world, we must first become peace-filled people.
Rachel Clair serves as a Content Writer at World Relief. With a background in creative writing and childrenâs ministry, she is passionate about helping people of all ages think creatively and love God with their hearts, souls and minds.
Reflections on Belonging
My heart is heavy for my country, the place I call home.
Iâve often wondered, where do I fit in?
Am I wanted here?
Do I even belong?
Iâve been plagued by these questions for most of my life. Though, it was only recently that I decided to engage them. As a Hispanic-American woman, the answers rarely seem straightforward, yet I feel a growing tension that I really need to get them right.
Just the other day, for example, I went to make a payment on my credit card. I received a pop-up message that I had never seen before.
âWe need to verify your information,â it said. âAre you a U.S. citizen?â
A yes or no checkbox was located beside the question. I browsed the screen, looking for a way to opt-out, when I saw the notice: failure to answer this question could lead to my account being limited.
A flood of emotions consumed me â sadness, anger, frustration.
Was this question legal?
Why now after being a cardmember for so many years?
Are they asking every cardmember for this information, or just those with Hispanic sounding names?
Are they asking me because my last name is Lopez?
Experiences like this often send me spinning. But Iâm learning to take comfort in the knowledge that my identity is in Christ.
You see, I was born in Chicago, on the Southwest side to be exact. My father is Mexican/Puerto Rican, and my mother is Puerto Rican. Iâm proud of my heritage. The more I learn about my familial history the more grateful I become. My ancestors made so many sacrifices so I can live the life I have today.
My paternal grandmotherâs entire family crossed the border together when she was just a toddler. As a kid, she had a knack for making things and finding items to sell. My dad once told me he was really inspired by the way his mother could figure out creative ways to make money for the family. He said I reminded him of her because I own a small, creative business. I had always wondered where my creative business skillset came from, and now I know.
My maternal grandparents moved to the United States in their adulthood, in pursuit of a better life just after my grandfather served in the war. Iâm still not sure whether he served in WWII or the Korean War. He was too traumatized to ever talk about it. But I do know that Puerto Rico has a long history of serving in the U.S. military. WWII and the Korean War each saw around 60,000 Puerto Ricans fighting alongside the American military, my grandfather being one of them.
He had dreams of working in the chemistry field, and my grandmother dreamed of being a model. Both ended up working in factories, as did my mom. I am the first daughter in the family to graduate from college. I have the freedom to be my own boss, something my maternal grandparents never had the opportunity to do.
I sit in the tension of my privilege as a 3rd generation Latina whose first language is English. I struggle to speak Spanish fluently, which leaves me feeling isolated in some Latino circles. Iâve longed to connect with the parts of me that feel so foreign. Assimilation is real, and the pressure to fit into American culture often results in denying oneâs cultural heritage.
Finding freedom in my cultural identity, in its totality, has been a journey. Itâs been filled with therapy, processing with my close friends and partnering with Jesus to discover the truth of who I am. I heard once at a conference that your culture isnât a curse, itâs a blessing. Who I am and where I belong isnât dictated by what others say about me or who they say I am. I am a child of God, and my cultural identity matters to Him. My skin matters to Him, and my native tongue matters to Him. I belong here, and my voice matters.
I think, at our core, we all long to belong. Yet fear tends to divide us. It draws lines and forces us to pick sides. Itâs âus versus themâ, and those of us with a multicultural identity get caught in the crossfire. Am I Mexican? Am I Puerto Rican? Or am I American? The answer is I am all of it. I am proud of who I am and I am proud of where I came from. Iâm proud of this country where I live and I am grateful to call it home.
I have high hopes for our nation and the place we can become. I see a nation that moves forward in love rather than fear, that celebrates diversity rather than denies it. I want our country to be a place of belonging, where people can thrive â people who look like me and people who donât.
Jasmine Lopez is the founder of The Firehouse Dream, a creative arts healing center located in Maywood, IL. She is passionate about being rooted in our God-given identities and believes everyoneâs story matters. She is a mental health advocate and shares her story in hopes of inspiring and encouraging others. Jasmine has been married to her high school sweetheart for 13 years and they have 3 girls: Dakota, Savannah and Emery. Together, they love dance parties, having fun and going to theme parks.
The Potential End to the U.S. Refugee Program Is More than a Political Crisis â Itâs an Identity One
America is facing an identity crisis.
Itâs a crisis that threatens to undermine an identity painstakingly forged over hundreds of years â years during which America became a haven of hope for those seeking a safer, more promising place to build a future.
The United States recently proposed a plan to effectively eliminate asylum opportunities for those arriving at the U.S. border. Likewise, talks of zeroing out the number of refugees admitted into the U.S. coupled with Ken Cuccinelliâs recent remarks that the Statue of Libertyâs welcoming inscription was directed solely towards âpeople coming from Europeâ and those âwho can stand on their own two feet,â mark a clear rejection of the compassionate identity that once distinguished the United States in the world.
A Symbol of Freedom
Few Americans recall the unifying details behind the Statue of Libertyâs creation in 1875. Though France financed the statue, the U.S. agreed to provide the site and build the pedestal. A lack of funds for the pedestal, however, put the project in jeopardy until Joseph Pulitzer started a fundraising campaign. Emma Lazarusâs famous poem welcoming âyour tired, your poor, your huddled masses,â which Cuccinelli referenced, was penned as part of this fundraiser.
More than 120,000 people contributed to the pedestal project, most of them giving less than a dollar. Donors, many of them immigrants themselves, didnât have much, but they gave what they had to the cause of liberty and inclusion. This legacy continued when President Reagan commissioned Lee Iacocca, then Chairman of Chrysler Corporation and himself a child of immigrants, to raise funds from the public for the restoration of the same statue. Again, the American people contributed hundreds of millions to repair the symbol of freedom.
A Place of Asylum
America has historically viewed itself as both a home for immigrants and a place of asylum. Many of the first American settlers came to escape religious persecution in Europe. In 1776 Thomas Paine argued that America should be a place that embraces the persecuted, explaining that âThis new world hath been the asylum for the persecuted lovers of civil and religious liberty from every part of Europe.â
We lived up to this calling during the Cold War, when we admitted over 3 million refugees impacted by Soviet repression, and during the 1960s, we admitted over 14,000 unaccompanied children from Cuba.
In contrast, the times in which our country has excluded immigrants and refugee seekers are among the most shameful in our history. When Nazi racial policies first began expelling non-ethnic Germans, U.S. immigration laws were restrictive, limited by a rigid quota system. As a result, the U.S. turned away the St. Louis, a ship carrying nearly one thousand German Jews, essentially sending them back to die. And when a bipartisan bill requested the admission of 20,000 Jewish child refugees, it didnât even make it out of committee.
The remorse that ensued haunted our country and was largely responsible for what became the new, more open refugee policies that have rescued thousands from persecution and death around the world since World War II.
Today, weâre being called to defend the cause of liberty and sanctuary again. Refugees and asylum seekers from around the world have long looked to America as a place to raise their families in safety after enduring extreme violence and persecution.
Hereâs the problem: As a nation, weâve been comfortable for so long that weâve forgotten what itâs like to struggle for necessities like food, clothing, shelter and life. Weâve forgotten that small acts of kindness arenât small to those in desperate situations. And, most importantly, weâve forgotten how these acts define us as a nation.
A Nation of Immigrants
We also seem to have forgotten Americaâs immigrant history. United States Citizenship and Immigration Services recently changed its mission statement to remove a phrase describing America as âa nation of immigrants.â And yet we canât deny that immigration is woven into the very fabric of our nation. The diversity that has shaped our identity as a âmelting potâ has enabled us to assume our place of leadership in the world. More than half of Americaâs billion-dollar startups, for example, have immigrant founders, and immigrants now create a quarter of new businesses in the U.S. One in eight members of our current Congress are immigrants or children of immigrants, and one in six U.S. health care workers are immigrants.
America has long set the standard of refugee resettlement for the rest of the world. We are not arguing in favor of open borders, but if we close our doors completely to immigrants and refugees, the rest of the world may well follow suit, exacerbating the global crisis and erasing the identity our country has worked so hard to build.
While we cannot take on the responsibility of solving all the worldâs problems, we owe it to ourselves, and to all who came before us, to embrace our identity as a nation of immigrants â a nation of hope, safety and refuge. If we donât, we will lose something inherently American. We will become smaller, not just to those outside our borders but to those inside as well.
We must decide, once again, what kind of people we want to be, and who we will become.
Tim Breene served on the World Relief Board from 2010 to 2015 before assuming the role of CEO from 2016-2020. Timâs business career has spanned nearly 40 years with organizations like McKinsey, and Accenture where he was the Corporate Development Officer and Founder and Chief Executive of Accenture Interactive. Tim is the co-author of Jumping the S-Curve, published by Harvard Publishing. Tim and his wife Michele, a longtime supporter of World Relief, have a wealth of experience working with Christian leaders in the United States and around the world.
Church Engagement Is the Best Solution to Humanitarian Crises
Today is World Humanitarian Day. Itâs a day upon which we honor humanitarian workers around the globe, and a day on which we seek to reflect on how we, as global citizens, might respond better, smarter and more effectively to the hundreds of humanitarian crises around our world.
Today, there are over 2 billion people living in fragile conflict zones, driving 80% of the worldâs humanitarian needs. These complex crises, often driven by tensions between ethnic, tribal and political groups, cause violence and instability that force people from their homes and prevent access to food, water, health services and shelter. A recent report found that the number of people internally displaced by conflict around the world is at an all-time high, at 41.3 million. In 2018 alone, conflict forced more than 10 million people to flee their homes.
Many of these conflicts are in Africa. The Darfur region in western Sudan, for example, has been in an ongoing state of emergency since 2003. Darfurâs population suffers from poor health and nutrition systems and frequent disease outbreaks. Fighting over scarce resources in this region is made worse by overcrowding and drought. In South Sudan, attacks on civilians, sexual violence against women and girls and forced recruitment of youth into armed groups are daily occurrences in the worldâs newest nation. And in the Democratic Republic of Congo, ongoing conflict has left more than 2 million babies and toddlers suffering from severe malnutrition.
Poverty, and the conflict that often results, is rampant in many parts of our world. So today, as we reflect on the thousands of humanitarian efforts around the world, we ask ourselves, how can we reduce this suffering? How can we even make a dent in these great needs? How can people on the other side of the world â with little cultural knowledge of these places â make a lasting impact?
The short answer is, we canât…at least not in the ways weâve traditionally tried. Barreling in with troops, or with thousands of eager, well-intentioned philanthropic volunteers, is not the answer and may even exacerbate the problem. While Western organizations can play an important part in providing emergency health, water and sanitation services, these are merely short-term solutions to long-term problems.
This is why we believe that recovery and development have to start on the ground with local communities, and that the best way to use our resources to achieve lasting change is to effectively train and equip local churches and community leaders to act. For years, World Relief has been successfully training local churches to direct and lead change in their communities. Through programs like agricultural trainings, Savings for Life groups and Village Peace Committees, local churches are being empowered to serve their communities and bring peace to their nations.
Now, we acknowledge that the church has not always lived up to its calling and potential. History has shown us that as much as the church can transform communities for the better, it can also be used to tear them apart. Yet we have seen what happens when the church says âyesâ to Godâs calling and steps fully into its God-given role, caring for the most vulnerable around the world. It is for precisely these reasons that we believe, in the face of some of the worst humanitarian crises in the world, the church can be the solution, and that when the church is mobilized to achieve its full potential, it has the power to change the world.
We believe this because:
The local church is Godâs plan to reveal his mercy, compassion and truth to people around the world.
The local church is the largest social network on the planet and has the ability, authority and permanency to do far more than any government institution or non-profit organization could.
The local church is led by trusted community leaders â those with an inside voice and understanding that no outside organization can bring.
The local church has the influence and moral authority to shape behaviors rooted in biblical values of love, compassion and justice.
The local church offers the greatest hope of reconciliation between classes, tribes, ethnicities and political parties, unifying people under a common identity in Christ.
The local church can restore dignity and bring hope to the suffering, forgotten and marginalized by reaching out to the most vulnerable in its community and answering Godâs call to love.
The local church is empowered by the Holy Spirit to do more than human wisdom and efforts could ever possibly accomplish alone.
Local churches can be the foundation of sustainable change. When we partner with them, we have the power to break the vicious cycles of conflict and poverty that endanger the lives of millions of people. On World Humanitarian Day, let us join together to continue empowering the local church to serve the most vulnerable.
Tim Breene served on the World Relief Board from 2010 to 2015 before assuming the role of CEO from 2016-2020. Timâs business career has spanned nearly 40 years with organizations like McKinsey, and Accenture where he was the Corporate Development Officer and Founder and Chief Executive of Accenture Interactive. Tim is the co-author of Jumping the S-Curve, published by Harvard Publishing. Tim and his wife Michele, a longtime supporter of World Relief, have a wealth of experience working with Christian leaders in the United States and around the world.
Your Border Crisis Questions, Answered â Part 2
As the crisis on our southern border continues to grow, the debate around asylum and immigration divides our nation. Whether you know all the heartbreaking details of the situation, or are just now seeking out information, this two-part series will equip you with the facts and figures you need to speak truth and relevancy into the crisis:
PART 2:
What makes someone “illegalâ? Are the terms âundocumentedâ and âillegalâ the same?
If an individual either enters the country without inspection, overstays, or violates the terms of a temporary visa, they could be considered unlawfully present or âillegalâ. While definitionally correct, a better term to use in reference to these individuals is âundocumentedâ or âunauthorized.â While a personâs mode of entry may be illegal, that does not define their personhood, any more than someone who speeds on the highway is âan illegal.â
Itâs also worth noting that about half of those who are currently unlawfully present in the U.S., including a majority of those who have arrived in recent years originally entered lawfully, on a valid visa. For many undocumented immigrants, the process of becoming âundocumentedâ happens without their knowledge upon the expiration of their original visa. Even those who have crossed a border unlawfully are explicitly allowed by U.S. law to request asylum at a port of entry. Likewise, most of those crossing the border unlawfully are not trying to evade detention but are, in fact, looking for the Border Patrol to request asylum.
How many immigrants already in the USA are unlawfully present?
The non-partisan organization, Pew Research Center,estimates that there were 10.5 million unauthorized immigrants in the U.S. as of 2017, down from a peak of 12.2 million in 2007. Whereas Mexican nationals were the majority of unauthorized immigrants at that time, they are now in the minority, as the share of unauthorized immigrants from Central American and Asia has increased over the past decade. Two-thirds of these individuals have been in the U.S. for at least ten years. Governmental estimates of the number of unauthorized immigrants are similar to that of Pew: as of 2015, the last date for which they have published data, the U.S. Department of Homeland Security estimated that there were 12 million immigrants residing unlawfully in the U.S.
Unauthorized individuals today account for roughly one-fourth of all immigrants residing in the U.S., significantly outnumbered by naturalized U.S. citizens.
Are unauthorized immigrants more likely to commit a crime than native born Americans?
No. While some immigrants in the country unlawfully have committed crimes, they actually do so at rates significantly lower than native-born U.S. citizens. One way to measure this is by analyzing incarceration rates: among adults ages 18 to 54, about 0.76% of unauthorized immigrants in the U.S. were incarcerated in 2017, compared to about 1.5% of native-born U.S. citizens. That discrepancy is also notable because the share of immigrants who are incarcerated includes asylum seekers and others held in immigration detention facilities, who in many cases have not been charged with any crime at all (unlawful presence in the country is a civil, not criminal, violation of law, though unlawful entry can be a criminal charge).
The fact that immigrants (whether lawfully present or not) are less likely to commit crimes than native-born U.S. citizens is not necessarily evidence that they are more virtuous, but it is important to note that immigrants who commit crimes (even those with legal status) risk deportation if they commit even minor offenses, whereas U.S. citizens risk only the criminal penalties. Therefore, immigrants may have even more motivation to avoid committing crimes than native-born U.S. citizens.
Do immigrants overwhelm our social services and take resources away from U.S. citizens?
Immigrants in the country unlawfully do not qualify for most public benefits, nor do most family-sponsored immigrants in the country lawfully (for the first several years they are in the U.S.) Refugees and individuals granted asylum (but not those with pending cases) generally qualify for the same social services and public benefits as U.S. citizens with the same income levels. And it is worth noting that immigrants, regardless of legal status, have access to public education (kindergarten through 12th grade) and emergency treatment at a hospital, and that certain states provide additional benefits beyond those offered at a federal level.
However, immigrants, whether with or without legal status, are also paying taxes, and most economists believe that they actually contribute more than they receive economically. A survey of economists by the Wall Street Journal, for example, found that 96% of those surveyed believed that the net economic impact of illegal immigration on the United States was positive.
Can you be pro-immigrant without being in favor of open borders?
Absolutely. Our position at World Relief has long been that we should have secure borders; in fact, our government has a responsibility to citizens to do everything reasonably possible to ensure that no one seeking to harm the U.S. is allowed to enter the country. But we can also be pro-immigrant, living into our countryâs legacy of welcoming people from throughout the world who want to become Americans. Weâve long championed policies that would make it harder to immigrate unlawfully but easier to immigrate lawfully.a We also support policies that create processes by which those living unlawfully in the U.S. could admit their violation of law, pay an appropriate penalty and then earn the chance to remain lawfully in the United States.
Why do immigrants and asylum seekers need legal representation?
The Immigration & Nationality Act of the United States is incredibly complicated; lawyers have compared immigration law to tax law in terms of complexity. Very few U.S. citizens have a firm grasp on how immigration and asylum law functions, as is the case with most immigrants.
While a good legal representative never coaches a client to say anything other than the truth, they can take the time to hear the clientâs full story and help identify elements of their story that are legally relevant. For example, if an asylum seeker asked why he has come to the U.S. responds, âto be with my mother,â that is not a valid reason to request asylum. However, if the young man has also fled political persecution from an authoritarian regime and has evidence verifying the persecution heâs experienced, itâs important that he present this relevant evidence, rather than merely mentioning his desire to be reunited with his mother.
Does legal representation make much different to the outcome of hearings?
Yes. Those represented by legal counsel â by an authorized expert in U.S. immigration law â are understandably far more likely to win their cases. In fact, asylum seekers represented by legal counsel are roughly four times more likely to be granted asylum than those without it.
Asylum seekers, however, are not provided legal representation by the government, so unless they have the financial resources to hire representation, or a pro bono or non-profit legal professional such as World Relief steps in, they must represent themselves in court. Not surprisingly, those representing themselves are far less likely to be approved for asylum.
Why are families being separated at the border?
In 2018, a new âzero toleranceâ policy was implemented that required all individuals who crossed the border unlawfully to be charged criminally with unlawful entry. Previously, it was typical for our government to exercise prosecutorial discretion, charging some individuals who crossed unlawfully and not others. Generally, those who were actually looking for the Border Patrol to request asylum were not charged, nor were those accompanied by children, precisely because when a parent is criminally charged, children have to be separated from them. As a result of the zero tolerance policy, everyone, even those accompanied by children, were criminally charged. Children were then separated from their parents, recategorized as âunaccompanied minorsâ and treated as children who had been apprehended at the border without a parent.
In response to significant outcry over this policy, the president signed an executive order in June 2018 that effectively ended the practice of charging all adults apprehended along the border criminally.
However, some families have continued to be separated along the border, particularly in cases where a grandparent, uncle or aunt is traveling with a child and has no evidence of legal guardianship.
It is also worth noting that children have long been separated from parents when a father or mother is deported, leaving U.S. citizen children behind with a remaining parent. In 2011, under the Obama Administration, roughly 92,000 parents of U.S. citizen children were deported. With threats of significantly increased levels of deportation, the possibility of family separation on a large scale is, again, a very real danger.
Your Border Crisis Questions, Answered
As the crisis on our southern border continues to grow, the debate around asylum and immigration divides our nation. Whether you know all the heartbreaking details of the situation, or are just now seeking out information, this two-part series will equip you with the facts and figures you need to speak truth and relevancy into the crisis:
PART 1:
Why does someone âseek asylumâ?
People seek asylum, generally, because they are fleeing hardship in their country of origin and have credible fear of persecution on account of their race, religion, political opinion, national origin or social group.
What qualifies someone to receive asylum?
Under U.S. law, any individual who reaches the United States has the right to request asylum, but that does not mean all will qualify. Under the law, an asylum seeker must demonstrate that his/her fear is associated with persecution according to race, religion, political opinion, national origin or social group. Those fleeing poverty or a violence that is not specifically associated with race, religion, political opinion, national origin, or social group are not eligible for asylum and are likely to be deniedâas are those who simply lack documented evidence to establish their case.
What is the difference between a refugee and somebody seeking asylum?
In the U.S. context, a refugee is someone who has demonstrated he or she has fled a credible fear of persecution on account of his/her race, religion, political opinion, national origin or social group, while still overseas. A small share of the worldâs refugees are selected for resettlement to the U.S. â last year, for example, it amounted to about one-tenth of one percent of those identified as refugees by the UN globally.
By contrast, someone who seeks asylum has already made their own way to the U.S. and, once on U.S. soil, claims to meet the definition of a refugee. He/she is allowed under the law, and to receive benefits similar to those provided to resettled refugees â but only if and when the U.S. government approves their case. Someone seeking asylum has the right under U.S. law to have their case considered if they can make it onto U.S. soil.
What does the asylum process look like?
Itâs a very long, complicated process and looks different depending upon where one applies. The Wall Street Journal has a helpful visual representation of this complicated process.
If Iâm already in the U.S., I can affirmatively submit an application for asylum. I will be scheduled for an interview, where I have the chance to make my case. If approved, I am allowed to stay and (if I do not already have it) authorized to work lawfully; if denied, and am not currently in valid immigration status (i.e., my visa has expired), I am referred to a removal hearing. At that court hearing, I can make the case once more that I qualify under the law â but if denied, I am likely to be deported.
If I arrive at an airport and indicate there that I would like to request asylum, I will be detained (at least temporarily) and subjected to a âcredible fear interview.â This is essentially a preliminary review to determine if I have a reasonable chance of winning an asylum claim. If I âpassâ that interview, I may be held in a detention facility pending my asylum hearing â or I may be released, often with a GPS ankle bracelet to ensure that I show up for court when scheduled. Because of binding legal agreements, children can generally not be detained for more than 20 days, so single adults are more likely to be detained indefinitely while awaiting their asylum hearing. From there, if the government believes I have established that I qualify for asylum under the law, I am allowed to stay. If not, I am likely to be deported.
If I arrive at a land crossing, like the U.S.-Mexico border, and present myself, the process is generally similar to that at an airport. However, in the past few years, the Customs and Border Protection has implemented a new policy known as âmetering,â where those seeking to approach the port of entry (where they would have the right to request asylum) are physically prevented from doing so, and told instead to wait their turn. Asylum seekers can wait for weeks or even months on the Mexican side of the border for their turn to approach the port and request asylum. At that point they would be detained at least temporarily; some are detained indefinitely until their court hearings, while others â especially families with children present â are eventually released, generally with ankle bracelets. Churches and non-profit organizations in border communities generally help these families arrange travel to other parts of the U.S. where they have family or friends awaiting them, and where their court hearings will be scheduled.
In the past several months, this process has changed, however. Most individuals and families, if they pass the initial credible fear interview, are being returned to Mexico to await their court hearing. They could wait there for several months just for the first hearing, often in conditions that may be unsafe and where they are unable to access U.S. legal counsel or representation.
Additionally, as of July 16, 2019, individuals who passed through Mexico (or any other country, with very limited exceptions) are being required to demonstrate that they first applied for, and were denied, asylum protections in that country before being considered for asylum in the U.S. Because countries like Mexico and Guatemala have incredibly limited resources for adjudicating asylum requests, this would require a very long stay in these countries before being eligible for consideration in the U.S. Many do not want to stay in Mexico, as they fear being subjected to the same sorts of violence they sought to escape in their home countries. Many asylum seekers also already have relatives living in the U.S., with whom theyâd prefer to live. This new policy has already been challenged in court, as many legal scholars believe that it violates U.S. law, but it is currently still in effect.
What is “catch and release”?
When an individual is apprehended seeking to unlawfully cross the U.S.-Mexico border, they are generally returned to their country of origin fairly quickly. But if they request asylum, and pass the preliminary credible fear interview, they cannot be immediately deported. This sets up the question of where they should be held while waiting for their court hearing â which in some cases (because of inadequate resources and personnel to process asylum requests) can be several months or even years into the future.
One option is to detain these individuals indefinitely in detention facilities, which resemble jails, though they are technically not designed to be punitive. This would make sense if there was a credible reason to believe that someone presents a public safety threat. But detention is very expensive (for taxpayers) and not a healthy environment, particularly for childrenâwhich is why binding legal agreements have limited the amount of time that children can be held in detention facilities.
The other option is to release these individuals into the U.S., where most have a relative or friend willing to help support them while they await their court case. This is sometimes pejoratively called âcatch and release.â In reality, most of these adults are required to wear a GPS tracking ankle bracelet, which alerts the government if it is removed and which allows the government to find the individual if they fail to show up for court. Despite persistent mis-statements, the vast majority of asylum seekers do show up for court: according to government data analyzed by Syracuse University, more than 80% of all recently-released asylum seeking families attend all court hearings, including 99% of those with legal representation.
What is the cost of asylum-seekers to the US?
There are costs associated with processing asylum requests, but the most significant costs are actually tied to detaining asylum seekers while they await their court hearings â waits that can be months or even years because of a shortage of asylum officers and judges. The Bipartisan Policy Center estimates that, had the U.S. government spent $109 million to hire 100 new immigration judges between 2014 and 2018, it would have saved more than $800 million in detention costs.
It is also important to note that while there are costs associated with processing asylum requests, and that those granted asylum qualify for certain public benefits that incur additional governmental expenditures, asylees also contribute to the U.S. economy as workers, taxpayers, consumers and entrepreneurs. While it is difficult to isolate the specific fiscal impact of those granted asylum, economists believe that immigrants overall have a significantly positive impact on the U.S. economy and are an integral element of economic growth. Asylees receive benefits similar to refugees resettled to the U.S., and a study of resettled refugees found that, while the costs associated with their presence were greater than their fiscal contributions for the first several years they were in the U.S., twenty years after arrival the average refugee adult had contributed about $21,000 more in taxes than the total cost of any sort of governmental expenditure on their behalf.