Insights into refugee resettlement in Germany

Last week, I was in Munich, attending a conference organized by the Institut fur Politisch Bildung, a German think-tank and Virginia Tech (my alma mater). The three day visit was overwhelmingly positive, except for a visit to the Dachau Concentration camp, which left me drained, emotionally.  Regardless, here is a quick synopsis of some of the key points made by Kelly T Clemens, Depy. Director, UNHCR, who was one of the speakers.

  • “Statistics are stories with tears dried off.” Stats do tell a story. Just 8 yrs ago, there were 42 mn forcibly displaced people. Afghan and Iraqi were about half (doesn’t include Palestinians). 75% resided in the neighboring countries of origin. Two years later, in 2012, this went up to 45 mn- by 2014, 60 mn and some of the same populations. We just published mid-year trends in 2017. 67 million now. The trends we have seen are clear and unambiguous. Old conflicts have festered and Somalia and Afghanistan have been major senders. New conflicts have erupted, including Syria, which led to new displacements. 2017 saw Myanmar’s Rohingya leaving. The situation in 2018 is not different.
  • Millions leave and are struggling in the margins. Minara, who I met in Bangladesh; walked for three weeks (1 yr old baby). Had lost her husband. The story of her flight is terrible. She and her husband were chilli farmers. It’ll be challenging for her to restart her life. This is a lesson we have learnt. Apart from physical safety, it impacts their ability to begin to reestablish socio-economically. Refugee crisis in 2015, it is impossible not to refer to Syria.
  • UNHCR, working with over 1000 partners, registerd 1 mn March 2015 and 4 mn by 2015. Today, its over 5.5 mn refugees. By hosting countries, neighbours provided global good (Syria’s neighbors). They granted people to enter local and national job opps. In most cases, they are not partners of 1959 Geneva conventions . We helped with setting up camps only where necessary and provided support shelter, aid and sanitation.
  • We also gave cash registration instead of in kind. Innovative solutions, in addition to traditional. We work with World Bank and other partners, to identify the most in need and embraced digital platforms, web based systems and other platforms.
  • Faith- based groups run by refugee groups are modern day echo of megaphones to refugees. Alongside, there is recognition of challenges to countries.
  • We work with UNDP, regional local UN resilience plan. With World Bank, Poverty and Welfare study.
  • Turkey has spent $8bn. UNHCR advocated funding to host countries. Can we provide concessional financing to Jordan, other countries? Concessional financing facilities. Inspite of generous response, at least to allow partial funding.
  • The appeal we have launched, only 41% support. Cuts in food aid for thousands. Thousands left out of cash funds. Lost access to healthcare. Many adults were forced to beg, etc.
  • In Jordan, new identity docs required too much money to pay. Limited education opps, were also factor. 90K students unable to access education in school. Lack of security for people in their own country was the major cause to leave.
  • ElSalvador and Honduras unspeakable violence. Gang violence and extortions. Flee to Mexico. Cash based support from UNHCR. What was clear from dozens of stories, we heard that they needed protection and aid. Their stories were not separated from socio-eco lives.
  • People resort to different and more dangerous routes. How do we advise asylees to seek help? It was one of the most frustration operations have experienced.
  • The 2015-16 left a profound impact on European systems. We can speak of pre-and post 2016. Populatinos have shown commitment to host refugees. New partners have been formed, down to municipalities, NGOs and govt. A broad commitment has provided a holistic system. A contribution to help refugees, designed to make their lives better.
  • NY Declaration– 129 countries adopted a declaration to protect people from all countries. It helps support people. Through this declaration, states have adopted robust measures to help fleeing people and a call for global solidarity. Intl responsibility sharing. Incorporates strong calling for solutions and need to address root causes and help resolve conflicts through peaceful means. Annex 1 mandated us to have a comprehensive refugee response network.
  • Four aims in 13 countries, to ease pressure on hosts and expand access to third country. Voluntary return in safety and dignity and covers entire cycle.
  • We have central lab in Central America who are driving the cause and strong network of countries in Horn of Africa, who want to take this on and interest from Asia as well. Applied from diverse range of actors and NGO actors. Our work in these countries has led to inclusion of eco. For refugees. Taking a step back, what’s diff now? First, it’s a political statement that we should engage more comprehensively and secondly, this response clarifies that humanitarianKelly.JPG action alone is not enough We need political and development efforts. Addresses root causes and requires us to consider refugees not in isolation but as part of communities.
  • Calls upon us to rely on private sector. Particularly, since 2015, engagement of World Bank and $2bn for refugees has been monumental.
  • Djibouti – new refugee law  – to settlement approach. Ethiopia too, to implement programs A roadmap driven by PM around large-scale employment. Removing encampment policies to have free movement of people.
  • Somali region – 200,000 people in Ethiopia – local community was struggling. Ethiopian govt has kept borders open and this has happened over decades and inspite of difficulties, hosts and refugee countries are working together to grow crops and help themselves. Private sector, through IKEA foundation, to irrigate farm lands etc. they have built schools that include both hosts and refugee kids. Also, renewal energy to save planet. Excellent example.
  • Uganda – coordinating mechanism place. Key role, to help sustainable response. Help other stakeholders in place. In addition to philanthropy, private sector are being tapped.
  • 3 countries accounting for major refugees hosting, other countries in the global North and South need to do more.

America’s philanthropy problem?

170616141515-amazon-whole-foods-jeff-bezos-grocery-brick-and-mortar-00001001-1024x576A debate that is becoming salient, over the past few years is if philanthropic foundations are becoming powerful by the day? A recent article in The Huffington Post points this out. The writer points out, correctly, that Jeff Bezos solicited ideas for his philanthropy, just a few days before the purchase of Whole Foods. PR stunt? Astute move to buy some social capital? Or perhaps a combination of both?

For some, this is a problem – arguing, as does the Huff Post writer, Matt Stoller. But for others, this is nothing but a transactional idea. A means of buying some legitimacy in a world where raising questions such as this is moot. The battle of ideas over the legitimate use of power is over, in this other world-view. The capitalists have won and rightfully decide what needs to happen in our world. Whether it is by monopoly or other means is irrelevant.

A friend recently pointed out Hypernomalization, a documentary that also makes this point. The thesis in this documentary, that giving away of democratic power to those with wealth is dangerous and has brought us to the current state of affairs – with a climate change denying President and a world where the state is increasingly being made irrelevant and the real power resides in the handful of oligarchs around us.

This is not just a political problem but also a social problem. And in that sense, a philanthropic problem as well. For those of us who study (and practice) philanthropy, this should be disconcerting – simply because of the ramifications of how the act of philanthropy is perceived.  Whether it is a genuine act – aimed at bringing about social change or a PR stunt depends as much on one’s motivations and style of managing it. The current tilt towards hi-networth philanthropy makes it less egalitarian and ‘normal,’ it seems.

An artist as philanthropist : Umm Kulthum as an exemplar

For those who know Umm Kulthum , the Egyptian singer and iconoclast, they are also familiar with her role in rallying the entire Arab world together, in times of great need. Her role as the ‘voice of Egypt’ is well known. Not so well known may be her role as a philanthropist.

Umm Kulthum
Photo credit : Al bustan culture center, Philadelphia

 

We recently  attended an event honoring Umm Kulthum in Washington D.C. organized by the National Museum of Women in the Arts, that organized an event as an homage to the great artist. Here are some interesting vignettes from the panel discussion that discussed not just her philanthropy, but also her life, her  career and the forces that shaped it.

  • Umm Kulthum was a peasant girl, who made the transition to Cairo, the big city, with a lot of grace
  • As she did this, she remained true to her roots, often referring to her humble origins
  • While maintaining a dignified presence, Umm Kulthum was a trendsetter of sorts – both in terms of style of singing and her own image
  • She contributed to the post-six day war period through her own salary  and her own wealth, towards the Egyptian state, which needed all the money, for its war efforts
  • She also encouraged women to donate jewelry, towards the war efforts
  • Her greatest contribution was to showcase Arab unity, when it was most needed, through Art
  • She was a businesswoman, diplomat and an artist.

As an exemplar of the value of giving oneself, and one’s time, Umm Kulthum demonstrates that an artist can make a difference. And it is perhaps fitting that she is celebrated, to this day; almost 40 years after her death, as one of the most important singers in Arabic language.

Can Philanthropy help fix the refugee crisis?

Beyond the headlines, the noise and clamor that we hear about immigration is a rather simple question: How will we welcome the stranger? The one who is unknown, perhaps vulnerable?  The question of refugees is also ultimately about us, especially those living in countries where refugees come to. The U.S, Europe and the Gulf nations have come under intense scrutiny in the past few weeks and will continue to be questioned by media pundits and experts who pay attention to this issue. I believe that the way policy makers and politicians (and civil society) addresses these questions will ultimately define who ‘we’ are. It is as much a matter of self-definition, as it is about dealing with the problem ‘out there.’ Let me explain.

Photo credit : www.fleetfeetstuart.com
Photo credit : http://www.fleetfeetstuart.com

Robert Wuthnow, one of the most well-known Sociologist in the U.S. argues that the stories that we tell ourselves. For instance, he says that they narratives or the ‘American mythos’ often lead us to believe that we are more generous than we are. He adds ‘the deep meanings of these stories provide us with common ways of thinking about who we are. At the same time, they bias our perceptions. For instance, they encourage us to think that we are more religious than we really are. They result in ideas about how to escape from materialism and consumerism that are usually more wishful than effective.’ Wuthnow reminds us that since 1965, we have had over 22 million people enter the U.S. legally and about 8 million by other means. Consequently, this also has shaped the demographics of the country, bringing in more diversity. Our values regarding acceptance of people who are different from us have also changed. We are in a ‘New America’ of sorts – that is less white, less Protestant, more Hindu, more Muslim and more tolerant of these differences.

Speaking of civil society responses to the immigration issue, here is a recent write-up in the Wall Street Journal. In this piece, the author makes the claim that private, civil society responses to welcoming and taking care of immigrants has worked in the past. For about a decade, the State Department even allowed it in the U.S. but apparently the program was stopped due to lack of agreement on who should come. Also, I am assuming this changed after 9/11 and the scare of potential terrorists coming to the U.S. In my own personal experience, U.S. immigration is one of the hardest in the world and as a migrant from India, my own experience was quite difficult; even though I came through all the ‘proper’ channels, as an international student.

The WSJ article says that the delays in processing immigrants – and it can take upto 18 months for a refugee to get here involve paper work- for reasons that are entirely based on potential worse case scenarios, that the refugees are all potential terrorists. So, the framing of a refugee as a terrorist is in place and is extremely hard to combat, even if it is a three year old child. How can philanthropists overcome this framing, unless they spend enormous amount of money battling this policy framing? This is a question that the article does not address. Civil society has its limits, which are often defined by the state.

In Wuthnow’s view, the reason that we are unable to live to our promises is because our assumptions of who we are, often go unexamined. For instance, he argues that America is considered a ‘land of opportunities’ but at the same time, this myth goes unexamined. The stories we tell ourselves, about who we are he says ‘They are fundamentally about morality.’ He further points out that the very process of coming to the U.S . is one of renewal for those who come and also the society here. It has the potential to renew democracy, even.

If the process of immigration is about renewal and philanthropy is about individual values acting out in the public sphere, as Peter Frumkin argues, then there should be a role for philanthropists to address the refugee crisis. While there are pockets of groups in the U.S. and other countries, that are tackling the challenges, I would hazard a guess and say that current policies in place in EU and the U.S. restrict how much individuals and groups can participate in this process. Perhaps it is time to re-look at these policies and see if there is room for private intervention?

I will end with the question I started this article with: How we respond to the present crisis will be shaped by how we think of ourselves, as people. Also, equally importantly, this is a question of values and morality, as Wuthnow reminds us. It is not about pure rationality or logic.or this reason, I think philanthropy can have a huge impact on how refugees are rehabilitated and also find long-term opportunities. ACCESS, a MI based NGO, which has been working with recent immigrants for over 40 years offers an example of what can positively be accomplished. This is borrowing from Wuthnow’s insight that ultimately, many of our failures in solving social problems boil down to unexamined cultural assumptions. The assumption that is of interest to me is that governments should solve all of these problems. The second one is that the refugee is someone to be feared.  At the present moment, these two assumptions about how we treat the ‘stranger’ in our midst and our own philanthropic motives and its impact can shape what we end up doing, as a matter of policy.

Renewing Islam through service?

Popular discourses about Islam don’t normally include the ‘service’ component of the faith. Even though Islam considers charity to be central part of faith. Charity is very broadly defined in Islamic terms – for instance, there are prophetic Hadith that suggest that even a kind word or smile to a stranger can be considered an act of charity. Given this, how are we to understand contemporary discourses of volunteering, service within the context of Islam. And how can we make sense of the service component of movements like the Hizmet movement (also known as the Gulen movement)? This was the central discussion that was part of Prof. Pim Valkenberg’s talk at the Rumi Forum, yesterday.

His book titled Renewing Islam by Service is an investigation into why the volunteers who serve people through the Hizmet movement do so. Seems like a simple question to answer, but the answers that he found surprised Valkenberg.

Valkenberg spoke of the impressive volunteering done by the Hizmet movement followers. He said “I quickly realized that this is called Hizmet movement (volunteers) rather than Gulen movement, because even though it was inspired by the teachings of Fethullah Gulen, he is really not the center of attention.” Mr.Gulen would rather people focus on the groups or cemaats of volunteers. Speaking of his own interest and how he came to study the movement in Europe, he said that his earlier interactions with students who were part of this movement were his first introduction.  This motive of working for the ‘pleasure of Allah’ was the interpretive key to understanding the work of the Gulen movement volunteers, he pointed out. He pointed out to the massive amount of charity that occurs during Ramadhan and also throughout the year, among Turks as an illustration of this charity. The current efforts of the Turkish government to rehabilitate the Syrians can be (broadly speaking) understood from this perspective of hospitality for the stranger.

While most narratives of revival or reform of Islam usually center on discussions of Islamism or political Islam, this perspective of looking at practices to reexamine Islam is an interesting one. It was refreshing to hear Valkenberg address the theological understanding of charity among the members of Gulen movement. Several scholars, religious preachers and reformers have addressed this question of reform. Among the more controversial manifestations of this ‘reform’ is Salafism, which seems to get a lot of bad press. While politics and religion get entangled in this debate, Volkenberg’s work suggests that it is possible to focus on the ethical and religious dimensions of these practices, while examining why these volunteers do what they do.

Their very public charity and manifestation of their values may seem controversial in a society such as the U.S., given the discomfort many have about talking about religion in public, but Volkenberg doesn’t see this as a problem. “As a Catholic, I also see that there is role for religion in addressing public issues, so I am all for movements like the Hizmet movement,” he said; arguing that perhaps Christians can learn something from such groups.

During my own visit to Turkey 2007, I saw large volunteer groups raising money for charity. I have also been consistently impressed with the scale as well as commitment to service among the Turkish diaspora I have encountered in India and the U.S. This book will certainly add to our understanding of the motivations, both religious and civic, among the Hizmet movement followers.

Photo credit : The Rumi Forum
Photo credit : The Rumi Forum

Do we need accurate data about Nonprofits in the US ?

Last weekend, I attended a conference / brainstorm hosted by the American University, in partnership with the Urban Institute. Titled  ‘Nonprofit Panel Data Symposium,’ the two day event attracted some of the top brains in the country, working in the nonprofit/ civil society sector. As a young scholar who is interested in the sector and whose work intersects with the nonprofit sector quite strongly, I had a big incentive to be there. While it is hard for me to share all the details that were discussed, I will offer a few insights, in the hope of answering the question I have just raised : Do we need accurate data about

nonprofits in the U.S.? 1

The short answer to this question is : Yes. The longer answer is to explicate why this is so. I will use my own research as a starting point to answer this question. First off, there is no ‘accurate data’ out there. As one skeptical participant raised the question : ‘Is the data we have worth shit’? That is a good question to ask, to begin with. The fundamental reason is that any data that is publicly available usually comes with a few caveats and limitations – what is disclosed, how much of it is disclosed and how current is this data? While Form 990s tell us part of the story, they don’t tell us the whole story.

On a related note, while statistics can inform us about the trends in giving, the impact of certain policies on how nonprofits respond, they usually conceal as much as they reveal.

While there are some excellent initiatives that have been ongoing, in the field of nonprofit data collection – at Urban Institute, Lilly School of Philanthropy among other institutes, the felt need among researchers is that of an ongoing panel data-set. Such a dataset does not exist for the nonprofit sector. In my research, I came across this problem too. While the groups Iam interested in studying for my doctoral degree are American Muslims, there is a lot of ‘issue’ based data, but no real panel dataset – either in quantitative or qualitative terms – that can offer us an analysis of how the nonprofit sector has changed over time. This temporal element is important, in many contexts, to tell a story.

Research is usually about creating a narrative that is compelling and also ‘true.’ While the facts may vary over time, having a long time-duration analysis evens out the fluctuations that are inherent in any organizations’ lifecycle and they can be analyzed and understood more clearly, over a period of time. To this extent, yes, a panel data set is a good idea. As bad and imperfect as any data source is, having something tells us something. Not having any data and just speculating, based on pre-existing theories or worse still, on hypothesis is the worst form of research or scholarship. And I have seen this, when it comes to scholarship on Islam or even philanthropy. Better to let the data speak, rather than let one’s imagination run wild. As Danial Patrick Moynihan famously said “One may be entitled to one’s own opinions, but not one’s own facts.”

Do we Need to Re-examine the History of Humanitarian Aid?

I recently came across an article about the Ottoman Empire’s aid to Ireland during the great Potato Famine[i] in the 1840s. The article points out that the Ottoman sultan, Sultan Khaleefah Abdul-Majid I declared his intention to send £10,000 to aid Ireland’s farmers. However, the British did not like this idea and even forced the ships that had food and other aid to take a diversion, before they could reach Ireland. This little known fact in history not only challenges our assumption about Humanitarian aid’s origins – it is assumed that World War I was the precursor to global humanitarian aid, as we know it – and also challenges us to re-think ideas of cooperation between ‘nations,’ before ‘nation-states’ emerged.

Photo courtesy : Today's zaman
Photo courtesy : Today’s zaman

This inspiring story of aid from a Muslim country to a predominantly Catholic nation is not only a great example of ecnumenism in history, but also an example of how creatively people in the past (and in the present day, as well) think of charity as a great leveler between people. Charity can not only expand boundaries of cooperation, build goodwill; but also aid in ‘soft-power’ as we know it.  With this example, one is forced to ask: are our ideas of the evolution of international humanitarianism in the West – in particular, in the development of Red Cross Movement in the 19th century – in need of revision? Second, a related question: Do we also need to re-think the supposed benefits of this ‘aid,’ and question whether it is beneficial, in all cases?

In my own research on religious and ethnic based giving in the U.S., I have seen examples of what Amy Singer in her book Charity in Islamic Societies (2008) has called a ‘Mixed-economy of charity,’ meaning a collaboration between wealthy individuals, government as well as groups of organizations or NGOs addressing specific issues. Private Foundations have become important, especially in the modern era, with the rise of mega-millionaires and billionaires, who have enormous amounts of disposable incomes. Bill and Melinda Gates Foundation, Ford Foundation and others like these have contributed enormously to addressing issues of global health, poverty and education. While their impact is also questioned by those who call into question the manner in which they work, the power-relations between them and the local governments/ recipients; it is an empirical reality that they have an impact, which for the most part is helping address some key challenges in these regions. However, this narrative is clearly one-sided and reinforces our stereotypes of the ‘under-developed,’ third-world, in need of constant attention and ‘help,’ from the West. While true to a limited extent, this narrative of ‘development,’ assistance does not take into account the local efforts, resources and strategies that are being deployed by local organizations and foundations in the countries where they operate. Can this example of Ottoman generosity in the 19th century help us re-think this narrative?

We are certainly living in an inter-connected world, where flow of capital, people and ideas is truly global. But this globalized view of the world does put in place certain dynamics of power and discourses of how and who needs ‘help,’ that can skew the ‘reality,’ of what is going on, in our world. As critical theorists like Arturo Escobar in Encountering Development (1996) and others have pointed out, this ‘development narrative,’ needs a close examination. I would suggest that we re-examine this narrative with the perspective of those who are at the ‘receiving end,’ of the beneficence or generosity, rather than the one who is doing the donating. This discourse, Escobar argues has led to the ‘debt crisis, massive underdevelopment and impoverishment, untold exploitation and oppression.’ (p.4). While I do not share his pessimism fully, I do think that we need to re-think the amount of ‘good,’ that discourse of aid, development etc. The promise of aid must be measured in real terms, in terms of the impacts that it has had on the people it supposedly serves.

Escobar places this dynamic in the politics of ‘representation,’ and argues that there has been a ‘colonization of reality,’ using Orientalism, Africanism and Developmentalism – three strategies to represent the ‘developing,’ world. The ways that the under-developed world is supposed to ‘develop,’ have been defined, outlined and strategized by ‘experts,’ who wield inordinate power in terms of defining the discourse. The problem with this is that the Western discourses do not take into account (in most cases) the local dynamics, cultural knowledge systems and ways of organizing life, which may not fit the epistemology of the West. Local forms of philanthropy, charity and solidarity – through faith-based giving or ethnic solidarity and mobilization could be considered another area where there needs to be greater appreciation and lesser ‘intervention.’

Finally, on a related note, I think a better understanding of faith-based giving can also help us tackle some of the assumptions we have about what this form of giving can and cannot do. While it is preposterous to assume that faith-based giving can ‘fix all our problems,’ it would be imprudent to also shut it out of the public sphere, for fear of contaminating the ‘secular,’ public sphere with religious values. Given that our world is witnessing a ‘return to religion,’ as Jonathan Benthall has called it; with greater religious symbolism in the public sphere, it would be wise to accept this reality and manage the consequences of how this philanthropy can play out.

As regards Islamic philanthropy, while one Caliphate in the Middle East (ISIS) claims to be ‘Islamic,’ yet, commits acts that are clearly anti-Islamic in spirit and form; there is a much better example in the Ottoman Empire, which did allow for the creative and productive use of charity and philanthropy. While by no means perfect, it did follow many of the common-sense principles that made life liveable for most of its citizens. A fact well attested to by scholars and beneficiaries of the aid to Ireland.

Notes

[i] See http://www.irishcentral.com/roots/history/Little-known-tale-of-generous-Turkish-aid-to-the-Irish-during-the-Great-Hunger.html?signup-thank-you

Escobar, A (1996). Encountering Development – Making and unmaking of the third-world. Princeton University Press

Singer, A (2008). Charity in Islamic Societies. Cambridge University Press.