I.  BACKGROUND

Over the years, the phenomena of land- and sea-based labor migration and refugee movements have become alarming in the Asian region.[2]   Asian migrant workers number 15 million (ILO, 1995).[3]   Meanwhile, the UN High Commissioner for Refugees takes care of 7,458,500 refugees, asylum-seekers, returnees and internally displaced persons  (IDPs) in the region.[4] A significant number of the world's more than 1.2 million ocean-going seafarers are Asians, most of them (20%) Filipinos.[5]

The increase of migrant workers has been primarily triggered by dire economic conditions and lack of opportunities for development in countries of origin.  The movements of refugees and IDPs are largely due to ethnic clashes, religious conflicts, oppressive regimes, territorial disputes, a growing armaments industry and erroneous economic policies.

Worldwide, 145 million people are living and working in countries they could not call their own.   On top of these are some 50 million people forced to flee their homes.

Problems and Issues

With the burgeoning migrant people's population in Asia, crucial issues have been noted.  Among these are the growing number of undocumented migrants, the feminization of migrant labor, the tendency to look at migrants as a commodity, the "Asianization" of migrant workers' destination, the non-adoption by many Asian states of international legal instruments that secure the rights of migrants and refugees, and the lack of integration and reintegration programs for migrants and their families.

The migrant workers’ problems noted during the 6th FABC Plenary Assembly (Manila, 1995) remain unabated :  illegal recruitment; exorbitant placement fees; very short contracts; poor working and living conditions;  physical, verbal and sexual abuse; long working hours and non-access to health and insurance benefits.

As regards seafarers, the problems include the operation of Flags of Convenience, the practice of blacklisting seafarers, union-busting, inadequate training, need for value formation necessary to deal with the lures of illegal drugs and prostitution, and poor conditions on board.  The importance of the integration of the pastoral care for seafarers in the thrusts of bishops' conferences and the FABC has also been stressed.

Meanwhile, in the case  of refugees and internally displaced peoples, the following issues have surfaced : a weakening support for refugee assistance programs and the lack of protection for IDPs; a growing xenophobia in some host countries; lack of durable solutions and very restrictive legal systems.  The poor condition of people in refugee camps raises questions on the sufficiency of basic services, as well as pastoral care, provided to refugees.

II.  CHALLENGE TO THE CHURCH IN ASIA

The alarming figures and emerging issues certainly demand a response from the Church, which, by her nature, "is in solidarity with the world of migrants… who remind her of her own condition as a people on pilgrimage from every part of the earth to their final homeland".[6]

The Church recognizes that migration is a human right.  For, indeed, migration in search of work has resulted in some advantages like employment, relatively higher wages and improved living conditions.  Yet, the Church asserts that migration should not be a “forced choice” and should not result in the loss of human dignity.[7]  Thus, attention has been brought to the fact that the negative consequences of migration (such as family breaks-up) may actually outweigh the benefits.

The Church in Asia has not been negligent in this ministry to migrants, refugees and IDPs. Documents of the FABC and the national bishops' conferences will bear this out.  Significantly, the Church's concern for migrant workers and refugees has again been underscored in the Message of the first-ever Synod of Bishops of Asia in 1999.   The Pope has made particular mention of this in his Post-Synodal Apostolic Exhortation.[8]   Even as he calls for support and care for migrant workers, refugees and asylum-seekers, he acknowledges that "despite limited resources, the Church in Asia generously seeks to be a welcoming home to the weary and heavy-burdened…"

While the Church in Asia has on-going services for migrant workers on land and at sea  ---  as well as for refugees and internally displaced persons ---  yet the complexity of the problems in this ministry poses more challenges that demand responses.

III. VISION

The Church in Asia is constantly renewing itself in the service of life.  The survival and human development of migrant workers on land and at sea, refugees and internally displaced peoples (IDPs) and the protection of their human rights are clearly life issues to which the Church in Asia must constantly dedicate itself.

This life-giving and service-oriented role and responsibility of the Church should be experienced by migrants and refugees regardless of creed, race, nationality, culture or political orientation.

The Church, in a multi-ethnic, religious and cultural setting, thereby enlivens the message of hope and  life  amidst death-dealing forces  by "… follow(ing) Jesus in his 'preferential journey' with the poor and (will) assist(ing) in the liberation of the materially poor, of indigenous peoples, displaced persons, victims of misguided economic and political development, victims of war and divisions, victims of sex tourism."  (VI  FABC Plenary Assembly 1995. 14.2)

IV. GUIDING PRINCIPLES

In view of the magnitude of the problem and faced with the distinct triple realities of Asia ---material poverty, variety of cultures and rich religious traditions manifested in the persons and conditions of migrants and refugees --- dialogue is imperative in the Church's pastoral and social care of these disadvantaged and displaced peoples.  This  should be undertaken in the context of: 1)Ecumenism and inter-religious dialogue and partnership with other Christian churches and religious traditions; 2) The universal personhood and rights of migrant workers on land and at sea, refugees and IDPs taking primacy over creed, race, nationality, political orientation and culture as well as legal status in countries of origin and destination.

V.  PASTORAL RECOMMENDATIONS

Based on the realities of migrant workers on land and at sea, refugees and internally displaced peoples in the region and cognizant of the ongoing initiatives and the action recommendations of various fora  convened by Church for this disadvantaged sector, the following goals for action were drawn-up for FABC to consider in the planning and implementation of  regional and  diocesan  pastoral programs for people forced to move:

• Structure:  Set-up an Office for Migrants on land and at sea, Refugees and Itinerant Peoples within the FABC to serve the program planning and implementation and networking needs of the National Bishops’ Conferences for their responses to the migration and refugee issues/ concerns in cooperation with the religious congregations and lay organizations with charism for migrants and refugees.This was first advocated in 1992 during the Symposium on the Filipino Ministry and has been the reiterated in subsequent meetings/consultations (Hong Kong, 1993;  6th FABC Plenary Assembly, Manila, 1995;  1996 Consultation, Manila).     The most recent move for the establishment of this Office was aired during a regional meeting of  Episcopal Commissions on Migration of the Catholic Bishops Conferences of Asia and the Pacific (Kaoshiung, September 1999).  This need has been expressed by pastoral workers all over Asia, Secretaries and National Directors of Episcopal Commissions on Migration of Asian Bishops’ Conferences, and the Pontifical Council  for the Pastoral Care of Migrants and Itinerants itself.

• Integration:   Evolve integrative schemes to respond to the need for: a) comprehensive pastoral and social care work program;  b) community dynamics that facilitate and promote the participation and ‘belonging’ of the migrant/refugee as well as the  nurturing welcome  of the host/refuge community; c) family dynamics that bridge the intergenerational gaps and socio-cultural differences between migrant worker parents & their children, and their respective psycho-social needs.

• Formation:    Provide formative inputs to:  a) migrant workers on land and at sea, refugees and IDPs in being faithful to the Gospel and witnessing this in their lives as well as living out the nurturing values of  primacy of the family, joyful and compassionate relationship with God and neighbor;   b)  church workers to effectively provide culturally and gender sensitive pastoral and social care for migrants and refugees and IDPs.

• Conscientization:   Sensitize migrant workers; employers; sending and receiving governments, recruiters; and local  Christian communities to respond to the dehumanization of migrant workers.  For refugees, this will address states and communities of origin and refuge, UN agencies, international and local NGOs on the multiple disadvantage of  refugees in terms of:  ethnicity, religion and political rights.

• Reintegration:   Develop and promote reintegration schemes between and among Churches of origin and destination to enable migrant workers and their families to manage the economic benefits from overseas migrant work experience and discourage the making of overseas labor migration as a family strategy for survival.  For refugees and IDPs, this involves repatriation/reintegration/resettlement schemes between and among Churches of origin and refuge to enable returnees to rebuild their lives in peace and security.

• Networking:    Establish linkages between and among Churches of origin and destination as well as with other Christian churches and religious traditions for program planning and implementation.

• Advocacy:    Pursue policy advocacy with sending and receiving governments, UN agencies, the international and local NGOs, other Christian churches and religious traditions for the rights of migrant workers (land and sea-based),  refugees and IDPs regardless of their legal status.

• Education:    Provide sensitizing  education to children of migrants through existing educational institutions as well as informal education groups.

• Staffing:      Appoint qualified Church workers who, as much as possible are of the same nationality or familiar with the language and culture of the migrant workers on land and at sea, refugees and IDPs.

• Affirmation:     Recognize and support efforts of  Church Workers in providing pastoral and social care to migrant workers, refugees and IDPs. .   These pastoral and social initiatives range from sacramental care to medical services, legal aid, policy and human rights advocacy and counseling.

Chairperson:

Most Rev. Gregory Yong, Archbishop of Singapore

Most Rev. Gabriel Reyes, Bishop of Kalibo, Philippines

• Ms. Marilou Suplido - International Catholic Migration Commission - Southeast Asia

• Most Rev. Bosco Lin, Auxiliary Bishop of Kaoshiung, Taiwan
• Most Rev. Michael G. Matsura, Auxiliary Bishop of Osaka, Japan
• Most Rev. Raymond Saw Po Ray, Bishop of Mawlamyine, Myanmar
• Rev. Anthony Mcguire, Director of the Office for the Pastoral Care of Migrants and Refugees - United States Catholic Conference
• Rev. Mariano Tarry - Myanmar
• Rev. Adolfo Nicolas, S.J. - Tokyo, Japan
• Bro. Jude Conniff, M.M. - Apostleship of the Sea - East Asia
• Mr. Jigger Latoza - Institute on Church and Social Issues - Philippines

1     In this paper, the term “migrant workers” refers to both the land-based and the sea-based.
2    In Asia, the top migrant labor- sending countries are the Philippines, China, India, Bangladesh, Sri Lanka, Pakistan, Indonesia, Myanmar and Vietnam.   The receiving countries are South Korea, Japan, Taiwan, Hong Kong, Singapore and Brunei.  Thailand and Malaysia both import and export migrant labor.
3    Refers to documented migrant workers only.  It is estimated that there are more than four million undocumented migrant workers in the region.
4    Millions more are not served by the UNHCR.
5    This figure does not include seafarers on inter-island ships.
6    John Paul II, Message for World Migrants' Day 1999, citing "Tertio Millennio Adveniente," 49.
7    Laborem Exercens, 23.
8    Ecclesia in Asia, 34.

END