Who Is Welcoming the Stranger? Exploring Faith‐Based Service Provision to Refugees in Philadelphia

A Multireligious Approach to the Integration of Migrants in Europe: An Examination of Migrants’ Views on and Experiences of Taking Part in Multireligious Integration Projects

“…Putnam (2000) argued that both such networks are important for migrants' integration and he especially emphasized the significance of developing a network of local people for migrants to "get ahead" with integration. Since then "getting ahead" has especially been connected to finding employment and acquiring career progression (Ives et al, 2010;Walseth, 2008) but also more generally with access to important social resources (Lancee, 2010). Another theory that is relevant for this study is Allport's intergroup contact theory.…”

“…In contrast, based on a study of FBOs involved in refugee resettlement in the US, Nawyn (2006Nawyn ( : 1519Nawyn ( and 1522 contended that, 'staff sharing the religious beliefs of their organization understand resettlement as divinely mandated service, not an opportunity to practice religious rituals or spread their religious beliefs' and that 'when faith-based NGOs enacted religious practices, it was always to build community, not to proselytize'. The literature now also includes many examples of FBOs playing an active positive role in assisting migrants' integration by fore example helping with employment, economic opportunities, education and housing (Ebaugh and Chafetz, 2000;Foner and Alba, 2008;Ives et al, 2010;Mayda, 2010 andPortes, 1995) and by helping migrants get to know the main features of the host community such as its culture, traditions and the role of religion (Guest, 2003;Levitt, 2008). Ives et al's (2010), Kirmani;Khan and Palmer's (2008) and Gozdziak's (2002) studies have also shown that FBOs can help migrants with basic religious needs such as finding suitable places worship and shops selling religiously/culturally appropriate food and supporting migrants in practising their religion and celebrating their religious and cultural festivals.…”

“…The literature now also includes many examples of FBOs playing an active positive role in assisting migrants' integration by fore example helping with employment, economic opportunities, education and housing (Ebaugh and Chafetz, 2000;Foner and Alba, 2008;Ives et al, 2010;Mayda, 2010 andPortes, 1995) and by helping migrants get to know the main features of the host community such as its culture, traditions and the role of religion (Guest, 2003;Levitt, 2008). Ives et al's (2010), Kirmani;Khan and Palmer's (2008) and Gozdziak's (2002) studies have also shown that FBOs can help migrants with basic religious needs such as finding suitable places worship and shops selling religiously/culturally appropriate food and supporting migrants in practising their religion and celebrating their religious and cultural festivals. Relevantly, Allen (2010); Ives et al (2010) and Portes (1995) have also argued that FBOs can help migrants in developing, strengthening and diversifying their social networks.…”

“…Acknowledging that further research was needed to support these initial findings, phase two of the research project focused on migrants' views on and experiences of multireligious cooperation on integration. Validating the findings of the first study by examining the views and experiences of migrants was considered important because as pointed out by Ives;Witmer and Cnaan (2010) thorough evaluations of local integration services are often scarce. Leurs (2012) has also rightfully argued that, 'Donors should be wary of funding FBOs rather than NGOs simply based on the formers' claims about their distinctiveness, especially as the evidence to permit systematic comparisons of their performance and effectiveness, to assess whether they possess the comparative advantages they often claim, is not yet available ' (2012: 706).…”

Introduction: Connecting Spirituality and Social Justice Within Macropractice

“…These include descriptions of key components and processes of faith-based programming (e.g., Kaseman & Austin, 2005;Rogers, 2009;Thomas, 2009), identification of faith-based services provided to particular client populations or developed to address specific problems (e.g., Ives, Sinha, & Cnaan, 2010;Lentz, 2010;Morris, Rambo-Freeman, & Powell, 2005;Warner-Robbins, & Parsons, 2010); and program evaluations of faith-based programs (e.g., MacMaster, Jones, Rasch, Crawford, Thompson, & Sanders, 2007;Roman, Wolff, Correa, & Buck, 2007;Sinha, 2007). A few writings have focused more broadly to examine other aspects of spirituality within organizational or community practice in general.…”