Making Theological Sense of the Migration Journey From Latin America

Abstract

This article focuses on the ways in which religious workers in Central America, Mexico, and U.S. border areas respond to the increasing dangers that confront undocumented migrants as a consequence of the militarization of international borders in the region. Drawing on interviews with religious leaders who work with departing and journeying migrants, this article examines the theological bases for pastoral care and social justice actions for migrants in the context of current immigration law and policy. Findings suggest that the Catholic church embraces a communitarian social theology that translates into social justice activities when it comes to migration matters. Protestant churches remain divided when it comes to immigration matters, with mainline Protestant workers aligning themselves with Catholic workers. In contrast, Pentecostal and Evangelical workers, who maintain an individualistic orientation, shy away from immigration politics, focusing instead on the needs and salvation of individual members of their ministries.

Balm for The Soul: Immigrant Religion and Emotional Well‐Being

“…Portes and Rumbaut extend Hirschman's typology to include Durkheim's concept of anomie where religious organizations provide a ''normative orientation and a sense of self-worth'' (Portes and Rumbaut, 2006: 301) in the face of uncertain circumstances and trying periods of immigrant acculturation. Ethnographic research also supports the important ''refuge'' role of immigrant religious organizations in terms of emotional solace (Chen, 2008), sense of meaning (Hagan and Ebaugh, 2003;Mooney, 2009;Zhou, et al, 2002), physical sanctuary from deportation (Hagan, 2006), and psychological trauma (Gozdziak, 2002).…”

“…As Hirschman (2004) has coined, immigrant religion serves as a place of “refuge” for the immigrant in supplying physical protection as well as psychological comfort. Supporting Hirschman’s typology, a number of qualitative studies, primarily within the United States, point to the special role religion has in assisting immigrant adjustment (Chen, 2008; Hagan, 2006; Hagan and Ebaugh, 2003; Mooney 2009). Moreover, recent quantitative research has also identified a positive relationship between emotional well‐being and religious participation among particular immigrant populations (Ellison, et al, 2009; Harker, 2001).…”

Immigration Attitudes in Latin America: Culture, Economics, and the Catholic Church

“…A large amount of activity at both the grassroots and national levels demonstrates the spread of the Catholic Church's pro-immigrant discourse throughout Latin America. Hagan (2006) has concluded that the Catholic Church's communitarian social theology results in social justice activities related to migration concerns. In 2000, the Argentine Bishops submitted a formal request for the normalization and amnesty of undocumented workers and remained active in lobbying for comprehensive immigration reform (FCCAM 2007).…”

International Migration and Religious Selection

“…More specifically for the Quiché department where the special LAMP data were collected, 36 percent are Protestant (broadly defined) and 45 percent are Catholic (Johnson and Grim 2011). Religion is also important to Guatemalan migrants as they prepare, make, and complete the journey to the United States, often relying on clergy and the church in helping make migration decisions (Hagan 2008;Hagan and Ebaugh 2003). Additionally, Guatemalan immigrants, both Protestant and Catholic, depend heavily on local churches for their integration into American society (Hagan 2008).…”

“…Many scholars have pointed to the prevalence of religion surrounding migration (Hagan 2008;Hagan and Ebaugh 2003;Handlin 1951Handlin [1973; Thomas and Znaniecki 1996). Not only is religion relied upon during the migratory act, but it is also influential in the decision to migrate.…”