Site Report - Vancouver Feb 9, 2015-2

Site Report: Vancouver

The Role of Churches in Immigrant Settlement and Integration

Michael Wilkinson, Jennifer Adkins, Alida Oegema

February 2015

SITE REPORT: VANCOUVER

THE ROLE OF CHURCHES IN IMMIGRANT SETTLEMENT AND INTEGRATION

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The Role of Churches in Immigrant Settlement and Integration is a national research partnership intended to better equip church groups across Canada to help immigrants and refugees settle and integrate into Canadian society. This two-year project is funded by the Social Sciences and Humanities Research Council of Canada (SSHRC).

Led by the Centre for Community Based Research (CCBR), the project has an interdenominational focus, with founding partners representing academics, denominational leaders, and interdenominational networks. More information about the project can be found at: www.communitybasedresearch.ca/Page/View/PDG

Focus groups and case studies were held within the local study sites (Vancouver, Toronto, Montreal, Halifax, Moncton and Shediac). Other methods included a literature review, a national survey, and national key informant interviews.

Research Partnership

Rich Janzen Centre for Community Based Research Joanna Ochocka Centre for Community Based Research Mark Chapman Tyndale University College & Seminary James Watson The Salvation Army Sam Reimer Crandall University Michael Wilkinson Trinity Western University Glenn Smith Christian Direction Frédéric Dejean Université de Montréal Lorne Hunter Outreach Canada Rick Hiemstra Evangelical Fellowship of Canada Peter Noteboom Canadian Council of Churches Steve Kabetu Christian Reformed World Missions

Site Team – Vancouver

Michael Wilkinson Trinity Western University

Jennifer Adkins Trinity Western University

Alida Oegema Trinity Western University

Centre for Community Based Research (CCBR)

73 King Street West, Suite 300 Kitchener, Ontario N2G 1A7

Phone: (519) 741-1318 Fax: (519) 741-8262 E-mail: [email protected]

Website: www.communitybasedresearch.ca

http://www.communitybasedresearch.ca/Page/View/PDG



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Contents

Section 1 – Focus Groups __________________________________________________________ 4

BACKGROUND __________________________________________________________________________ 4

STRUCTURE ____________________________________________________________________________ 5

Types of Support ________________________________________________________________ 5

Partnerships and Collaboration _____________________________________________________ 6

VISION ________________________________________________________________________________ 7

Being More Effective _____________________________________________________________ 8

Future _________________________________________________________________________ 9

PROCESS _____________________________________________________________________________ 11

Promising Practices _____________________________________________________________ 11

Challenges ____________________________________________________________________ 12

CONCLUSION __________________________________________________________________________ 14

Section 2 – Case Study of José Figueroa’s Sanctuary in The Walnut Grove Lutheran Church _____ 15

Background (José’s Story) ________________________________________________________________ 15

Structure _____________________________________________________________________________ 16

Process and Vision _____________________________________________________________________ 17

The Learning __________________________________________________________________________ 17

Section 3 - Case Study of Kinbrace Refugee Housing and Support __________________________ 19

Background ___________________________________________________________________________ 19

Vision ________________________________________________________________________________ 20

Structure _____________________________________________________________________________ 21

Process ______________________________________________________________________________ 21



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Section 1 – Focus Groups

BACKGROUND

In August 2014, a six-person focus group made up of two members representing churches and four

members representing immigrant or refugee serving organizations met to discuss immigrant and

refugee integration. Of the four people representing immigrant and refugee serving organizations,

two continued to operate closely with their churches of origin but were established as separate

entities, one was still connected but functioned quite distinctly from the denomination who assisted

in the organization’s development, and the other had no formal affiliation with a church, although

oral history claims otherwise. The two respondents representing their denominational office were

directly involved in the coordination and implementation of the immigrant and refugee services.

One individual at the table wore two hats and represented both his church and an immigrant and

refugee settlement and integration organization. During the interview, the partnerships built

between organizations and local churches became very evident. Each of the immigrant and refugee

serving organizations work with churches to accomplish their objectives on an ongoing basis.

All participants in the group deal with refugees and a couple people deal with immigrants and

temporary foreign workers as well. Because of the composition of the committee, a great deal of the

information shared during the focus group came from the context and experience of working with

refugees. As we began to speak through current issues facing immigrants and refugees, the

participants felt that it was important to distinguish between the various categories of refugees that

would likely be referenced during the discussion. The four categories of refugees identified

included the following: i) refugee claimants; ii) protected persons or conventional refugees who

have come out of the refugee claimant process and are inland determined; iii) sponsored refugees

that churches are often involved in; and iv) government assisted refugees. Seasonal and temporary

foreign workers were also spoken about.

The focus group, made up of these particular respondents, effectively illustrated the

interdependency between churches and immigrant and refugee serving organizations. Whether the

support for immigrants and refugees came in the form of sponsorship, housing, procedures and

policy education, training sessions, settlement issues, language acquisition, or providing for the

physical or spiritual needs of newcomers, the roles of the organizations and the churches seem to

be an interconnected web of support.

A participant, speaking from his position as an organization representative as well a member of an

ethnic church, explained that although people in the church are willing to welcome and assist the

newcomers that attend the church, there is no formal coordination to strategically support them.

He explained that he has learned that immigrants go to church for many reasons including the need

to uphold their faith, to be with others speaking their mother tongue, and to look for assistance and

guidance in their new country. So the pastors and congregants attempt to meet their needs on a

“needs basis”, without a real plan in place. This comment is consistent with the statement made

previously, by a pastor interviewed for a Vancouver case study. He called this practice a “needs-

based ministry”, which his congregation participated in to provide for needs of immigrants and



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refugees that find their way to his church.

On the other hand, the immigrant and refugee serving organizations have the experience and the

training to work directly with newcomers. They have learned what their immediate and long-term

needs are and the various organizations that are most equipped to provide them. But due to limited

funding, they are unable to provide a far enough reach to address the necessities of the many

people requesting assistance. This is how the interdependency between these organizations and

the churches comes into being.

Although they focus on housing, settlement assistance, and relational support, a participant

explained that his refugee serving organization is unable to provide the full scope of services

without the strong volunteer contingent that it draws upon from churches. Volunteers of his

organization come from a variety of church backgrounds and help in many different ways. It has

informal partnerships with about 6-8 committed churches. So if the organization cannot handle

specific needs due to capacity, like taking on support for families, he will go to these churches and

ask for assistance.

STRUCTURE

Types of Support

As mentioned above, churches or denominational bodies were often responsible for, or involved

with, the development of the programs and the inception of organizations providing services to

newcomers. The vast needs required of the churches, in a formal sense, often out-weighed the

availability of coordinated services, which demanded an exclusive focus on immigration and

refugees services that few churches could provide. This pattern has led to the birth of some of

these organizations with a continued relationship with the churches of origin. The organizations

were often initiated by lay-people who soon became experts in the field. Once the specialization

developed within the organization, they tended to rely on a number of churches to assist in doing

what they are unable to achieve with very limited resources.

Two participants in the focus group represented a denominational office that is considered to be

the expert in the area of newcomer services in Vancouver. They are known to have a far-reaching

network where they are approached by others for guidance as well as to redirect people with

specific needs that they are unable to meet. They help refugees, migrants, and temporary workers

upon arrival. When the refugees arrive as permanent residents they are helped by the churches

and constituent groups. The churches that are not directly sponsoring refugees will get involved by

actively collecting furniture and clothing for the groups entering the country. They assist in every

phase of government requirements and also help with settling and housing needs. Ethnic and

immigrant churches in this denomination are especially helpful when groups come into Canada

with very little English. There is a transitional period where language becomes an issue and so the

churches offer faith formation in the languages of origin of the refugees or immigrants. They also

help with providing basic needs and direction if there are problems with immigration. A long term

relationship ends up being built between this denomination and the churches involved and the

newcomers. Another part of their ministry focuses on seasonal and temporary foreign workers.



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Churches minister to the workers with the greatest needs. This is not only done from a spiritual

perspective but also a practical one. So each time this participant holds an event for temporary

workers, she makes sure that agencies that are able to meet additional needs are on hand, like

people with a good understanding of fair employment practices. This ministry is “all-

encompassing, taking care of the whole requirement” – the whole person.

Another participant works with refugee claimants as well as with protected persons and

convention refugees who have been through the inland determination process. His organization’s

work starts with housing and once newcomers are in the housing facility they offer a whole range of

“wrap around” supports including orientation, accompaniment, and education. The final objective

is to help them transition out into permanent housing. This organization has developed an

expertise and model that works well in sustainability and in welcoming the whole person, which is

a priority. The model is simply “Living Together”, where Canadians and newcomers live together

with an entire network of support from churches, individuals, and others. In short, collaboration is

very important to meeting the needs of newcomers. Since working with the legal system is critical,

the organization often liaises with lawyers and paralegal groups. A growing area of the

organization is meeting the direct settlement needs in education for refugee claimants in the

refugee protection system. It is a very complex and fast-paced system, making it difficult for

newcomers to navigate. To address this, resources have been developed to enable churches and

organizations to provide direct assistance to clients. These resources are now being distributed

and replicated nationally. This organization is also connected with churches and is informed by a

faith underpinning in everything they do. Prayer is one of their key values which comes out of a

strong religious base and tradition.

Partnerships and Collaboration

Some of the individuals involved in the focus group were familiar with each other since most of

them rely on collaborations between churches and organizations. There were at least 5 different

local, national, and international collaborative groups represented at the table. The participants

were all very aware of the importance of supporting one another and meeting to discuss

experiences, best practices, and important issues, as well as to exchange services in their areas of

expertise. Since new immigrants, refugees, and temporary workers often end up in various

positions of vulnerability, collaborations allow groups to serve newcomers more effectively and

efficiently. One of the respondents expressed her gratitude for being able to refer refugee claimants

to the organization of another participant. She referred to this as a “warm hand-off” because when

she sends claimants to his organization, she is confident that he completely understands and

recognizes the tight time frame of the refugee process and is assured that no time will be wasted

once the refugees are in his care. This respondent continued to explain that churches within her

denomination were given excellent training by his organization. All of this allowed for her to

provide the best care to sponsored refugees and refugee claimants and to help them get into a good

position for next steps. None of this would have been possible, without the collaboration and

support for one another.

A respondent whose organization works primarily with refugee claimants stated that he is seeing



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an increase in the development of strong partnerships. He realizes the many benefits of these

collaborations, especially because the “ministry” of supporting refugees is not always well received

by the public, due to the scepticism and negativity towards them. He explains that he can “feel

marginalized in this work and so partnerships is a way to be together to support, reinforce, and

reaffirm each other and present a stronger advocacy voice representing the community”.

In the following quote, another participant explains the importance of partnerships between

organizations and local churches and the need for them to continue:

Bringing churches into the equation is a wonderful thing to do but a fine balance

between volunteer enthusiasm which can dissipate because people need [immediate]

results. It’s creating a long term culture of support by drawing churches in that could

share that vision.

He is referring to the long wait periods that refugee sponsors experience after sponsorship. More is

presented on this topic below when we examine some challenges that these groups experience.

Another participant works for an organization that runs newcomer groups at church sites which

gives the organization the ability to reach out to local churches in areas where there is a dense

population of immigrants. This, in turn, gives newcomers the opportunity to get familiar with the

church and to make further connections. He makes it clear that his not-for-profit organization does

not hold these meetings in churches with the purpose of “converting newcomers or spreading a

certain religious agenda”, but rather to allow accessibility to the site and to help immigrants feel

welcome and comfortable in their new home. The idea of using “strategically placed architectural

space” was commended by another participant who suggested the possibility of working an entire

program into this idea.

VISION

When the respondents were asked why their churches or organizations work with immigrants and

refugees, most of their answers were Biblically rooted. All of the organizations represented in the

focus group, with the exception of one, are theologically-based and initiated by a local church or

denomination. These participants spoke very passionately about the “ministry”, using imagery

such as “helping our brothers and sisters” “doing what Jesus says”, and “welcoming a stranger as

one of your own”, and citing these from Biblical teachings found in the Old and New Testament.

Regarding his organization, a participant spoke of the “strong theological underpinning [creating] a

rigorous understanding of what the Bible is teaching and calling them to - a vision for a better

world”. The interest in being involved in immigrant and refugee settlement and integration

appeared to have its core in theology, with the overall goals of welcoming, assisting, and building

community alongside newcomers.



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Being More Effective

Motivation

The idea of Biblical leading was challenged by a participant. He expressed his frustration in how

churches take part in helping newcomers with the sole purpose of proselytizing them. The

intentions may be noble but it threatens the relationship and trust that vulnerable individuals may

begin to develop with the church. He explains it this way:

What I think is just Fundamental Theological Shaping, because I think that we

embed our Christian world view in our justice concepts… they come out of the

reading of Bible texts. But I think we have a hard time separating our tribal

instincts around our world views and the call to “love our neighbour”… and so

we interpret the call to love our neighbour [to mean], “make them become one

of us”, rather than, just love our neighbour… and of course Jesus pushes it and

tells us to love our enemy. If we could keep working on that. I mean it’s going

to be until kingdom come… this project. But just building in good justice concepts

in our theological underpinnings in our churches…. and just helping to crack open

our world view tightness that we have. That if the person doesn't think like me or

pray like me, then my work is fundamentally to make them do that. And I think it

really tangles up our work with refugees…. The church is cluttered with that.

This participant remembers when he first started work at the organization assisting refugees, a

client began to ask him about his motives for helping him. He strongly believes that the purpose for

doing this work should not be to capture vulnerable people in order to convert them, but to

genuinely care for them regardless of what they believe.

Increased Collaboration for Further Integration

The group found the partnerships and collaborations that they are associated with, invaluable.

There was agreement to continue collaborating and to build onto existing collaborations. One

participant described it as creating “tighter and united fronts”. A particularly large and formal

collaborative association with members from across the country has membership from ethnic

communities, organizations, and churches. The participant emphasized that the “collective voice”

has allowed them to become recognized while seeing very positive results as “collective needs” are

addressed.

Another participant recommended multiplying efforts and establishing an integrative approach



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where resources and expertise is shared between groups and churches. His suggestion attempts to

address the problem of very long waiting periods for sponsored families coming to Canada.

Sponsors could wait for six or seven years. He proposes that the church that has sponsored an

individual or family should adopt a claimant or government sponsored family with less support,

rather than feeling frustrated and disillusioned by the extended waiting time. The sponsors and

volunteers are already in place and prepared to assist newcomers. As they wait for their sponsored

family, they gain by learning more while working with the immediate family and at the same time

provide for some of their needs. Mutual benefits can actually arise from this problem of extended

wait times.

Expertise

The idea of acting as one body emerged in the discussion. In continuing the dialogue about

collaboration and partnerships, a participant expressed the importance of having “experts in the

field of helping” in both professional and relational ways. He says, using Biblical imagery, that “we

can’t do everything, [unless] we work as one large body”. In working with refugees, there is a “high

degree of expertise that is needed” especially working with the legal structures. He believes that it

is necessary to have experts where their expertise lies and have the church support this as they are

able. The group agreed that the only way they could have the capacity is if they rely on each other

where strengths reside.

Churches turn to immigrant and refugee serving organizations when the requirements go beyond

their expertise and the organizations, in turn, request assistance from the churches when they are

unable to fulfil the required needs. It was agreed that churches are much more effective at building

relationships than organizations. Therefore, it is necessary to encourage people to find out what

they do well and then support them in providing that particular service. Experts are often found

within churches. These people can share their expertise among different churches.

Future

Continued Collaboration and Partnerships

It became clear that the vision of the churches and organizations will be realized through

collaboration. One participant stated that it is “critical and essential” to build partnerships if they

intend to continue doing this work effectively. He echoed the point that was touched on earlier,

that organizations cannot build relationships with newcomers the same way that churches can.

There is an ongoing commitment and a strong community developed in relationships between

newcomers and churches. Personal, long-term connections can be established and fostered

through the years.

Opening Doors

“Welcoming the stranger” was a constant theme during the focus group. It was established that

churches are able to accomplish this more effectively than agencies and organizations. Deliberate

programs and adapted processes in a church can make people new to Canada, feel more at home.

One participant explained how his very large church has a model that integrates newcomers by



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bridging the language gap. Rather than holding separate “ethnic services” for the numerous diverse

ethnic group members, they distribute headsets which provide 10 different languages so that

worship can be done simultaneously. Another participant spoke about the model of placing

emphasis on the youth, who provide hope for the future that their parents envisioned. She spoke

about the impact that ESL programs in churches have had on the youth. They often adapt quicker

and accelerate through levels of ESL much faster than their parents. Consequently, they become

well-prepared for schooling and job hunting.

Awareness Building

Some churches have regular services but then on special occasions have specific ethnic celebrations

that people are welcome to attend from all over Vancouver and the Lower Mainland. These

celebrations are specific to particular ethnic groups and so they can experience some of what they

are familiar with and long for from their home. Celebratory days like World Day of Migrant and

Refugees, International Migrants Day, World Refugee Day, and World Refugee Sundays also create

awareness and educate people about newcomers.

Sharing Stories

Refugees sharing their stories have proven to be very effective. Churches must engage in

storytelling carefully and sensitively because of security and safety issues around the people and

their experiences. It is also important to provide a non-exploitative platform and environment for

people to present their stories comfortably and safely. The group found that many people are open

to sharing their own stories. This approach allows for people to speak of their own experiences or

“speak their truth” rather than having their stories filtered or translated by others who do not have

the direct understanding. It is quite easy to ignore issues on a theoretical level, but hearing the

personal life stories of people moving or escaping to Canada makes it very real and allows for the

building of personal connections. A participant put it this way when she explained the importance

of stories:

Stories move and help people see the non-secular vision of why it’s so important

that we welcome a stranger. Because there are no strangers - there are no aliens.

We are created in God’s image, every single one of us…

Another expressed that empathy is a crucial part of this tool by explaining that “most Canadians

have the gift of migrant histories and stories and many of us [have] refugee stories in our

backgrounds”. Again, the Bible was referenced as he shared with the group that “we are told to

welcome the stranger because we were once strangers and we have to get in touch with our own

stories”.

Partnering Churches

One participant suggested the concept of “twinning” churches. This simply involves putting well-

established churches together with newer ‘ethnic’ or immigrant churches to help where there may

be a shortfall. She provided an effective illustration when she explained how sponsoring churches

in her denomination are often helped by the churches that are not directly sponsoring refugees.



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They provide furniture, clothes, gift cards, and many more items to other churches or to members

of other churches as needed. The churches in the denomination who have more resources also

assist the churches with large immigrant and refugee populations. In short, the churches who have

more financial and material resources share with churches who have less.

PROCESS

Promising Practices

Collaborations

Collaborations have been mentioned often in this report just as it was continually mentioned during

the focus group. There are collaborations between churches, ethnic organizations, government

organizations and charitable organizations that take place on the municipal, provincial, and

national levels. This is a promising practice that must continue and grow as collaborations provide

a common front and collective voice for those with interest and experience in the field.

Some global networks and movements were created with the objective of creating awareness while

proactively encouraging and inviting the church worldwide to welcome strangers. They attempt to

bring people together around the world to support this issue. One participant was involved in an

international partnership and highly recommended this global perspective and supportive

network.

Leadership

One promising practice highlighted by a participant was that of encouraging the highest level of

leadership in denominations to become intimately involved and interested in the matters of

immigrants and refugees. The impact and influence on the denomination’s and local churches’

participation, interaction, and activity in this area could be immense. Work needs to be coordinated

and continued in this area.

Training and Expertise

Sharing training and expertise across groups has already been mentioned above but it was viewed

as an activity that must continue and be expanded upon in the future. We noted an example of one

participant having the confidence to give a “warm hand-off” to another participant to continue to do

the work outside of her jurisdiction. She also spoke of the training that he gave to her

denominational leaders. There is also a need for the improvement and sharing of effective

processes. As collaborations expand, the access to more expert training also expands, creating

more knowledgeable and competent workers and volunteers in the field.

Women and Youth

The focus group learned from a participant that some women in churches are creating women’s

groups with the intention of sharing Canadian culture to assist in the transitioning and integration

into Canada. The hope is that as the newcomers learn about Canada’s culture, they will be able to

share and retain the richness of their culture that they bring to Canada.



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Youth are also seen as participating in promising practices. A focus group respondent explained

about how some churches in his denomination took their youth, as young as 15 years old, to Latin

America (Columbia, Peru, Paraguay) and spent six months to one year away. They were able to “get

a rich and deep understanding of Columbia culture and families escaping violence in Columbia”.

When they returned, these youth began to write brochures in order to educate Canadians about

their food, culture, music and the political issues. He saw this as a tool to help Canadians better

understand refugee families coming to the country. The brochures have been dispersed in

Vancouver churches that are involved in sponsoring refugees’ families. This project was broadened

to include parts of Africa, creating a wider global awareness which in turn allows Canadians to

create a more welcoming experience for newcomers.

Challenges

Resources

The participants expressed that they do this work because it is the “right thing to do”, but they

admitted that they need help in accomplishing their goals. The obvious resource needed is funding,

but it is definitely not the only one of concern. Participants seemed to be cautious about speaking

about the funding cuts, but hearing the stories of its impact, made it evident that the organizations

had been deeply affected by the loss of financial support. One participant worked in an office that

went from 4 full-time employees down to 1 part-time staff. Thus, the capacity to continue doing the

work becomes limited. Those in the focus group representing churches expressed the need for

agencies to have the funding to continue to do the work with newcomers in a meaningful way.

Churches often lack the internal expertise and so they have to rely on the agencies. The cuts often

diminish the opportunities for newcomers to get the support required.

Interesting dialogue emerged involving the “wrap around” and “all encompassing” support given to

refugees who are privately sponsored compared to the government assisted refugees. There

appears to be a common understanding that privately sponsored refugees are better supported and

for a longer period of time than government assisted refugees. The former are absorbed into the

community, remain “connected” to their sponsors, and are set up for success. Even after the

church’s legal sponsorship period ends after one year, the sponsors stay involved and keep track of

where the individuals are and how they are coping with the many transitions and changes they

continually confront. A conversation ensued at this point, to churches that also support

government assisted refugees because the leaders and congregants, often of ethnic churches, see

the needs of the individuals and so they automatically take on the responsibility of caring for them,

even if they do not attend their particular church. It was agreed that it would make the most sense

for the provincial and federal government to value this contribution and put money into the

churches and agencies involved in the work of supporting newcomers. The organizations and

churches should also be viewed as partners with the government since they provide such effective

and complete services. Concern was eventually expressed that this fiscal responsibility would be

fully divested by the government by “downloading [it to] the private sector and to civil community

rather than carrying its share of the load”. Yet, a participant insisted that the work had to continue

in the church, saying:



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Regardless of what happens politically and publicly and government-wise, I think

the church can never divest its own responsibility either, of welcoming the stranger.

It needs to put in the resources…and continue to respond in a greater way than it has.

Because face it, as a culture and as a society we’re pretty self-focused in lifestyle and

in our consumer tendencies and don’t pay the attention that we need to, to providing a

“holistic welcome”. So I think that… [we need] greater openness in world view and

sensitivity to people with unconditional support and help, regardless of whether they

wind up in your church or not, there’s a responsibility, an obligation, but also a privilege

of caring for those who arrive here. In the final analysis we’re doing it to Jesus….

aren’t we.

Wait Time for Sponsored Refugees

Wait times for sponsored refugees are a common complaint by sponsorship groups. Participants

explained that they are involved with and aware of church-led sponsorship groups waiting for 6-7

years before applications are finally resolved. A participant claimed that a “gregarious group of

people on [sponsorship] committees in churches have gone through a lot of extra effort and work to

raise money, and clean out furniture that ends up piled in the corner of the church hall”. They

anxiously await, inquiring continuously about those they have sponsored.

This ongoing wait exhausts the people in sponsorship groups since they spend a lot of time, energy,

and sometimes money preparing for the sponsored families or individuals to arrive. The groups

then begin to wane as excitement runs low. Circumstances change and the people often have to

leave the committee due to other commitments or the inability to remain involved. Therefore, the

original group that began the sponsoring process is rarely around by the time the refugees come

into Canada. The continuity is lost.

Fear Mongering

The “drumbeat of fear” is a phrase coined by a participant in the focus group. He explained that

politics tend to work on this drumbeat of fear. Fear provoking messages about refugees and

immigrants are disseminated through government and media and so we begin to interpret the Bible

from the same perspective as this drumbeat. Therefore, it is necessary to “disengage our politics

from our Biblical interpretation”. Since leadership has such a large impact the participant says, that

“[we] don’t need to be against the government, but we have to critique the messages that are

coming out of government and I think in our particular paradigm right now there’s been a lot of

messaging that works into human fear of a stranger”.



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CONCLUSION

The strong tie between churches and immigrant and refugee organizations was vividly stated.

There seems to be a need for a body with organizational capacity and a full understanding of

immigrant and refugees issues to begin the relationship and settlement of refugees and immigrants.

Because these organizations do not have sufficient funding or access to a large number of

employees, they must rely heavily on the church to provide the relational, physical, personal, and

spiritual needs of the newcomers.



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Section 2 – Case Study of José Figueroa’s Sanctuary in the Walnut Grove Lutheran Church

In October 2013, José Figueroa took sanctuary in the Walnut Grove Lutheran Church, in Langley,

British Columbia to avoid deportation to El Salvador. This was not a circumstance he would have

imagined himself in after legal entry into Canada in 1997. José and his wife Ivania, had worked,

raised a family, and bought a house in Canada before he was informed, on May 5, 2010 that he had

to leave the country. This has been his home for over 17 years. I, Jennifer Adkins, had the privilege

of interviewing José in July 2014 and he walked me through his experience.

BACKGROUND (JOSE ’S STORY)

The El Salvadoran military-led government of the 1980s was characterized by brutal violence and

horrific murders targeting anyone opposing their regime. Their death squads were responsible for

killing 75,000 civilians - many being women and children. Archbishop Oscar Romero and others

were murdered for speaking against the brutal acts of the government and begging the military to

stop the killings. Snipers shot at mourners who attended Romero’s funeral, killing 42 attendees.

Leftist parties and guerrilla groups responded to these atrocities by merging to form the Farabundo

Marti National Liberation Front (or the FMLN). They drew international attention to the criminal

events in El Salvador and eventually became recognized as a legitimate political party (PBS:

Enemies of War).

José explains that by the time he finished high school, he had to choose between the Salvadoran

government and the FMLN. Morally, he could not stand in support of the government and so he

chose the latter option and took on the role of recruiting students in his university. José had been

shot at in the market in earlier years and found himself constantly looking over his shoulder to

assure his safety. Although the 1992 signing of the Peace Accords formally ended the 12 years of

civil war, political unrest continued. José and Ivania felt it was necessary to flee El Salvador for

their safety and so they journeyed to Guatemala, the United States, and finally Canada. Ivania

received her visa from the United States before she and José applied for refugee status at the White

Rock Border, in British Columbia.

They were given exemption, which permitted them to legally enter Canada and have their case

heard by the immigration board. They settled in Langley where they had their first child. José

volunteered until he obtained his work permit and then began full time employment. Ivania also

took on a full-time job until she learned that their son had autism. The family’s refugee claim was

heard by the immigration board in 1999. The board was aware of José’s FMLN membership when

they concluded that he and Ivania were not conventional refugees, since the peace agreement in El

Salvador took place in 1992 and the couple arrived in Canada in 1997. In 2000, the couple found

out that their refugee claim was denied and so they applied to stay as permanent residents on

humanitarian and compassionate grounds. This application, based on José and Ivania having a

Canadian born child who was diagnosed with autism, was approved “in principle”, in 2004, by a

Pre-Removal Risk Assessment (PRRA) officer. They did not appeal the denied refugee claim



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because they were in the process of becoming permanent residents with the approval, in principle,

of the humanitarian grounds application. To their surprise, the couple learned that a Canadian

Border Security Agency (CBSA) Officer found José inadmissible into Canada for security reasons,

based on section 34 of the Immigration Act. In short, his affiliation with the FMLN made him a

security threat to Canada. Although the CBSA had broached the issue of José’s inadmissibility since

2003, he was not made aware of it until 2009. In 2010, the Figueroas began to appeal this decision.

Many have argued that José cannot be deemed a terrorist since the FMLN has never been

considered a terrorist organization. This group fought against the militaristic Salvadoran

government for social justice. A truth and reconciliation commission found that the Salvadoran

government and their death squads were responsible for 95% of the human rights violations and

atrocities that took place during their leadership and the FMLN was responsible for 5%. In 2009, a

member of the FMLN became the democratically elected government in El Salvador. Not only is it a

legitimate political party holding leadership in El Salvador today, but this government enjoys full

diplomatic relations with Canada and has an embassy in this country.

In July 2014, the Federal Court Judge Richard Mosley openly disagreed with the immigration

ministry’s decision and told the department to re-examine José’s case. This has yet to be done.

Although José has had the ongoing support of citizens, judges, reputable lawyers, and politicians, he

remains continually indoors fearing deportation because of the arrest warrant still threatening his

ability to live freely in Canada. He has been in sanctuary at Walnut Grove Lutheran Church since

October 4, 2013.

STRUCTURE

I had the opportunity to interview Pastor Karl Keller, the founder of Walnut Grove Lutheran Church

and his successor, Pastor James Paulgaard on separate occasions. They were both very forthcoming

with information during the interviews. Pastor Karl started Walnut Grove Lutheran Church 25

years ago but has since retired making Pastor James lead pastor. They discussed that the church has

never had a formal immigrant or refugee program, although they have been reaching out for years

to people with needs who come from other countries. The only way the pastors become aware of

the needs of newcomers is when they come to the church doors with requests or visit during a

church service. The pastors ask for support from the congregation and if money is donated for a

particular person or family, they make it clear to those giving that tax receipts cannot be provided

for such gifts. This does not seem to curtail the congregants’ giving. In the past, the church ran ESL

classes, but they no longer do this. Pastor James explained that these classes were effective in

helping the church build connections and relationships with people that they would not have

otherwise. As the needs of the newcomers became known, the leadership of the church finds

people with the necessary resources to assist. Pastor James refers to this as a “needs-based”

ministry.

Both Pastor Karl and Pastor James also spoke about the church’s strength and passion in missions

as they have about four to five international projects including trips to Tanzania, Nicaragua and

Mexico. They also participate in local missions. I learned informally that Pastor Karl sponsors



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temporary foreign workers to work on his farm until they are able to apply to stay permanently in

Canada. During their time with him, he assists them in learning about Canada and in applying for

permanent stay in the country.

At the moment, Walnut Grove Lutheran Church and the members of the community, especially

José’s sister, are doing their best to provide compassionate care for José and his family. As

requested, the church provided him with sanctuary but the support does not end there. Those

assisting José are helping with everyday needs since he is confined to the church building and is

unable to do his habitual work to financially support his family. José’s sister, the congregation and

the community members involved have taken initiative to use their own resources to care for him

and his family during this time.

Pastor Karl is the one who agreed to have José take sanctuary in Walnut Grove Lutheran Church.

When he told the congregants about his decision, he also told them that it would cost about $10,000

to fund José’s case. By the following week, $10.000 had been donated. The political activity and the

raising of awareness regarding José's plight happens through an independent group called "We Are

José" which José has founded and directs. This in turn draws out many non-government refugee

organizations and supporters. Although Pastor Karl is retired, he refuses to give up until José is free

to live in Canada. He “believes with all of [his] heart that the CBSA is wrong” in their decision.

Pastor Karl first met José in 1997, when he and Ivania came across the border from Washington. A

pastor from a Lutheran church in Blaine, Washington, where the Figueroa’s attended, contacted the

Walnut Grover Lutheran Church to assist José in getting a work permit. Since that time, the Walnut

Grove Lutheran Church has been connected with the family. The congregation has been involved by

providing care for the Figueroas and of course, providing sanctuary for José. A Care Committee was

set up to help Ivania with the kids, with picking up groceries, and with rides to and from the church,

after José took sanctuary. José has access to a shower, a kitchen, and a makeshift bedroom in the

church. His family is able to stay with him during the weekends.

PROCESS AND VISION

The work to help immigrants and refugees has been longstanding in Walnut Grove Lutheran Church

although it continues to be reactionary in nature. There is no formally planned program or vision

to provide services to immigrants and refugees but following this interview, both pastors

recognized that a strategic process is something they need to consider. The general idea behind the

support given is that the leadership “sees a need and fills it”. They believe that it is the right thing

to do as Christians. The key to moving forward as Pastor James believes, is for the church to have

the willingness to build relationships with immigrants and refugees. As the church becomes aware

of the needs of immigrants and refugees, they find the people with the resources necessary. As God

shows them more avenues, they will try to be more intentional.

THE LEARNING

The experience with the Figueroas has taught the Walnut Grove Lutheran Church the importance of

helping “the stranger”. They learned the following three valuable lessons throughout their



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experience with walking alongside the Figueroas: i) their involvement with José’s situation has

helped the congregation to feel more valuable than they ever had in the past; ii) people looked for a

way to fill needs however they were able to assist the family; and iii) the leadership and

congregation came to the realization that there must be others going through similar experiences

and injustices as the Figueroas family.

José also learned the shortcomings of our immigrant and refugee system. He understands first

hand that the church can play a major role in this type of situation. His recommendations to make

church involvement in immigrant and refugee issues more effective are as follows: i) the language

gap between the church and the immigrant or refugee has to be closed to avoid misunderstandings

and to be able to move forward in a focused manner; ii) the understanding of Canadian laws,

especially immigration laws, have to be clearly taught to immigrants and refugees so that they

understand their rights and freedoms and will know what action to take if wrongly treated; iii) the

church can help immigrants and refugees to “speak their own reality” since their realities are often

redefined, misrepresented, and misunderstood by law-makers and government representatives;

and iv) the church has to learn the social realities of others who are different from themselves, since

this lack of knowledge inhibits the important process of supporting the personal rights of

immigrants and refugees.

Shortly after moving to Canada, José began to offer English lessons to non-English speaking

immigrants and refugees, knowing firsthand the necessity of being able to speak in Canada’s

dominant language. This seems to be an effective starting place for churches to begin their role in

assisting newcomers to this country.



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Section 3 - Case Study of Kinbrace Refugee Housing and Support

Kinbrace Refugee Housing and Support is a unique and model example of services delivered

effectively to individuals in Canada’s refugee protection program. Their goal is to provide each

person with “housing, orientation, accompaniment, and education” (The Kinbrace Connection

2014). This holistic approach to assisting individuals has proven to be very effective. The

Vancouver research team had a site visit at Kinbrace and had the privilege of interviewing Loren

Balisky, the Executive Director.

BACKGROUND Members of Grandview Calvary Baptist Church took it upon themselves to address the problems of

poverty and the lack of housing in their east Vancouver neighbourhood. This initiative evolved into

the Salsbury Community Society in 1997, a grass-roots charity organization. The lack of services

available to meet the needs of refugee claimants became obvious to the group and so working

alongside with the Hawthorne Charitable Foundation, the Salsbury Community Society launched

Kinbrace in 1998, as British Columbia’s first dedicated housing for refugee claimants.

Initially, Salsbury Community Society supported charitable initiatives in the Grandview Woodlands

neighbourhood of east Vancouver. In addition to Kinbrace, it established Co:Here, which provides

affordable permanent housing, JustWork economic initiative, offering meaningful employment, and

REED, a movement to end human trafficking and sexual exploitation. Kinbrace registered as a

separate charity in 2012, and continues to work closely and partner with these organizations.

Loren Balisky and Tama Ward, members of Grandview Calvary Baptist Church, became the “core

couple” of the seven-unit apartment building at Kinbrace. They welcomed newcomers and

developed a culture of hospitality and acceptance, while meeting urgent needs around settlement,

immigration, and permanent housing issues.

In 2005, the house beside the original Kinbrace residence went on sale and was purchased by the

Hawthorne Charitable Foundation as a second residence for Kinbrace. This opportunity opened

doors for more housing for refugee claimants, room for another “core hospitable family”, and

community and garden space for residents.

Kinbrace works closely with its residents to provide affordable, transitional, supportive housing to

newly arrived refugee claimants seeking protection in Canada. With a variety of apartment sizes,

they accommodate single people and families. On average, they host 12–15 residents at a time.

Homeless refugee claimants are referred to Kinbrace through an established network of service

providers in Metro Vancouver. Upon arrival, a refugee claimant in need of housing signs a simple

short-term (1–3 months) lease agreement and is welcomed in as a Kinbrace resident.

“Refugee claimants can face extreme difficulties during the first few months in Canada,

including exploitation, poverty, anxiety, confusion and isolation. This is often in addition

to the trauma or despair of previous life experiences that led them to flee their homes.



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Our community includes a team of dedicated staff, interns, and volunteers who provide

orientation, accompaniment and referrals. Our goal is to empower residents in their

settlement and integration.” - Loren Balisky, Executive Director at Kinbrace

The locations of the two Kinbrace houses are in East Vancouver, close to transit and essential

services. This allows residents to have easy access to necessary amenities and government offices

located downtown. The larger of the two houses is used as transition housing for newly arrived

refugee claimants. It contains four single-room units on the second floor, primarily for single people

or couples. Each of these units have a kitchenette with appliances, a closet, bed, and a small dining

table. There are also two family-sized units that are fully furnished. The smaller house provides a

common space for community gatherings, workshops, and ESL classes, as well as office space and

housing for staff and interns.

VISION The Kinbrace Vision Statement is as follows:

For those in exile

a world of welcome,

a community of belonging,

a life of opportunity.

Kinbrace operates under five values:

Welcome

Trust

Mutual Transformation

Celebration

Prayer

The vision and values are seen lived out by staff and volunteers on a daily basis. Loren Balisky, the

Executive Director, characterizes the work they do as inclusive. Everyone is embraced and

welcomed at Kinbrace. Weekly times of prayer are described as “a way of life” and “taproot into the

life of God.” As a faith-based organization, he insists that a constant and deepened understanding of

God is needed. This informs the behaviour exhibited by staff and residents. Since the formation of

Kinbrace’s vision, Loren claims that there have not been major shifts, just a deepening and a

constant asking of “how we are living this out”.

When asked what changes in vision that Kinbrace has gone through since it began, he claims there

were no major shifts in vision since formation, just deepening. “We are always asking, how are we

living this out?” He describes Kinbrace as a ministry where they experience “life together” and

refers to the process of settlement and integration as “Canada’s Story, where we are a collection of

nations, immigrants, refugees”.



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Vision, to Loren, is based on sharing common values as opposed to a strategic plan. By this he

explains that Kinbrace is not “programs-based” but rather, “relationship-based”. There is a certain

amount of vulnerability in this approach. He stresses that we are all “pilgrims” and “people in exile”

in Canada, with a broad range of shared experiences. Kinbrace’s vision is grounded because it is

based on “uncommonly ordinary people” with passion and consistency.

STRUCTURE

The general structure of Kinbrace is focused on providing the housing needs for refugees. All

residents are based on referral and include a larger Vancouver network of refugee workers and

programs. Kinbrace, therefore, is part of the greater refugees’ protection programs in Vancouver

including healthcare, government, legal services, and a range of faith-based and governmental

based partnerships. Loren states that these partnerships are vital to the success of programming.

Some of the partnerships include Multi-Agency Partnership (MAP), Canadian Red Cross, Inland

Refugee Society, refugee lawyers, Legal Service Society of British Columbia, United Nations High

Commissioner for Refugees (UNHCR), Citizenship and Immigration Canada (CIC), Canadian Border

Services Agency (CBSA,) Immigration and Refugee Board – Refugee Protection Division (IRB-RPD),

City of Vancouver, Ministry of Children and Families, Journey Home, and New Hope. Other partners

include World Vision Canada (providing training, workshops, graduate certificate for leadership),

Hawthorne Foundation (providing housing, construction), and VanCity (helping to address the

financial barrier for refugees and the lack of an official loaning structure by providing loans to

refugees). Loren firmly believes that partnerships are about a common strategic plan rather than

competition.

PROCESS

On the topic of process, Loren refers to a number of Biblical metaphors and theological ideas to

describe the work of Kinbrace. He first speaks about “walking with them from Day 1” to describe

the basic orientation offered for refugees that includes cultural orientation (theological idea of

Exile, human longing to belong, and to live a full life). Speaking further about Kinbrace, Loren asks

“how do we find our way back home” when you find yourself living as a refugee? Kinbrace attempts

to come alongside refugees to show a level of “togetherness” which means “walking with people”

and “living life together.” This, he claims, is how we “help create a world of welcome.” Process

involves living and belonging in community. The objective is to provide stabilization for long-term

vision. Kinbrace emphasizes hospitality and relationship. The name Kinbrace is an invention that

brings together two words – Kinship and Embrace. As Loren says, Kinbrace is “not about a service

so much as it is a way of life.”

The activities involved in the process at Kinbrace rest on the four pillars:

Housing – transitioning families into permanent housing;

Orientation – assisting refugee claimants through the very complex systems and new culture to

ensure integration;



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Accompaniment – walking alongside newcomers as they experience very difficult times while they

deal with loss, exile, displacement;

Education – educating residents and helping them move forward with confidence and hope.

These pillars are evident in the initiatives led and coordinated by Kinbrace. Besides offering

education for refugee claimants to help them interface with the Immigration and Refugee Board of

Canada, Kinbrace organizes READY Tours, which is a free, voluntary program designed to prepare

refugees for their hearing. They are given a tour of the hearing room, they meet staff from the

Refugee Protection Division, and they learn about refugee law and those involved in the hearing.

The READY Tours are deemed so effective that the IRB-RPD took this model to launch similar tours

in Montréal and possibly Toronto.

In December, 2012, Kinbrace took on the task of responding to Bill C-31, Protecting Canada’s

Immigration System Act. They launched a program called Navigating Refugee Reform, taking 246

service providers in BC through 6 full-day workshops about the policy changes taking place in

Canada’s refugee protection system. This initiative was funded by The Law Foundation of BC,

Canadian Baptists of Western Canada, the Catholic Archdiocese of Vancouver, and the Mennonite

Central Committee of BC (MCC BC). Kinbrace also facilitates private sponsorships and settlement

issues through resettlement programs and refugee protection services.

To assist refugee claimants in dealing with the countless stressors and trauma that they endure

throughout their migratory experience, Kinbrace introduced a Wellness Counselling Program, in

January 2015. The program logically fits into Kinbrace’s goal to empower the residents by

supporting them as they integrate into Canada. It also fills the gaps left by the lack of medical

coverage and trauma counselling available to claimants when they arrive.

Future challenges for Kinbrace include how to address more capacity for working with more

clients, and how to work on policy changes that facilitate greater capacity and consistency with new

developments around working with refugees. Finally, Kinbrace is also working to address issues of

housing and ministry affordability, especially with the very high costs of living in Vancouver.

Documents

Site Report - Vancouver Feb 9, 2015-2