Lowell

“For those who oppose labour migration to the UK and Europe, the potential for brain drain has become a useful political stick with which to beat those who want to see access to the world’s most successful labour markets opened up to those who live outside them.”1


Prefer the term “brain strain” to “brain drain” as it emphasises the two-way nature of the process.2

See international migration as an integral part of globalization and economic development and that things can be managed to be beneficial for both countries involved.3

Claims that Brazil would benefit from a higher level of increased skill emigration, as this would help stimulate higher education study.4


basic theory is that Brain strain will slow down the economic development of developing countries unless the following are promoted (1) managed migration, promoting temporary and circular migration (2) policies to increase the influence of the diaspora on home country through the transfer of knowledge and skills, remittances and investment (3) promotion of democracy and institutions, especially educational, in the sending country.5

1H Crawley & D Sriskandarajah “Preface” in B Lowell, A Findlay & E Stewart, Brain Strain: Optimising High Skilled Migration from Developing Countries, Asylum and Migration Working Paper 3, (London: IPPR, 2004) 3–4, 3.

2B Lowell, A Findlay & E Stewart, Brain Strain: Optimising High Skilled Migration from Developing Countries, Asylum and Migration Working Paper 3, (London: IPPR, 2004) 6.

3B Lowell, A Findlay & E Stewart, Brain Strain: Optimising High Skilled Migration from Developing Countries, Asylum and Migration Working Paper 3, (London: IPPR, 2004) 6.

4B Lowell, A Findlay & E Stewart, Brain Strain: Optimising High Skilled Migration from Developing Countries, Asylum and Migration Working Paper 3, (London: IPPR, 2004) 11.

5B Lowell, A Findlay & E Stewart, Brain Strain: Optimising High Skilled Migration from Developing Countries, Asylum and Migration Working Paper 3, (London: IPPR, 2004) 13.

Solomos

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Increase in concern over race and immigration in Britain, US and Europe in the last two decades. 1) “resurgence of racist social and political movements…partly because of the mobilisation of anti-immigrant sentiments.” Issue of new forms of migration, asylum seekers and refugees.¹

Refers to “the shifting tides of public opinion on such issues as religious differences, refugee and asylum policy, immigration and more recently illegal immigrants.”²

In Britain refers to “racialisation” in “employment, housing, education and alw and order.”³

Refers to Miles’ claim of a contradiction between “on the one hand the need of the capitalist world economy for the mobility of human beings, and on the other, the drawing of territorial boundaries and the construction of citizenship as a legal category which sets boundaries for human mobility.”⁴

Goldberg: movement from racism to racisms.⁵

“In numerical terms Irish migration to Britain over the past two centuries has been far greater than immigration by other groups. Yet there has been little direct state intervention to regulate immigration and settlement, particularly compared with the state's response to Jewish and black migrations.”⁶ liassez faire approach did not mean lack of hostility towards Irish immigrants.⁷

“images of the racial or cultural inferiority of the Irish were based not only on particular ideological constructions of the Irish but also on the definition of Englishness or Anglo-Saxon culture in terms of particular racial and cultural attributes. In later years such images of uniqueness and purity of Englishness were to prove equally important in political debates on black migration and settlement.”⁸

outlines the negative response to Jewish migration in the late 19^th and early 20^th century. Exemplified in the Alien Order Act which established the concept of “alien” and the tool of “deportation”. ⁹ re: threat of fascism “there was political reluctance to act decisevely to help Jewish refugees because of widespread anti-Semitism in British society.”¹⁰

Harris “a central theme of the debates on black communities during the interwar period was the supposed social problems to which their presence gave rise”¹¹

“early immigration legislation was concerned with the entry into Britain of people who by law were aliens, that is, non-British citizens.”¹²

“the two most common responses to black immigration and settlement in this period [interwar] were political debates on the need to control their arrival and calls for the repatriation of those who had already settled in Britain.”¹³

“immigration and race were contested issues long before the arrival of large numbers of black colonial immigrants from 1945.”¹⁴

1 J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 3.

2 J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 4.

3 J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 7.

4 J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 27

5 J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 30.

6J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 38.

7J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 39.

8J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 39.

9J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 40–44.

10J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 44.

11J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 44.

12J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 45.

13J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 47.

14J Solomos, Race and Racism in Britain, Third Edition, Basingstoke: Palgrave MacMillan 2003, 48.

Yates

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“globalization presents Christians with a rare opportunity...to think afresh how we steward the gospel in light of complex global realities, as well as how we conduct ourselves as members of a genuine global faith.”¹

refers to how globalization is linked both to what is good and what is evil in the world.²

provides a series of definitions of globalization.³

distinguishes between globalization which refers to specific forces and processes and globalism, specific ideological forces which seek to shape globalization.⁴

“Globality does not always describe an individual person’s awareness of globalization, but it does describe the unavoidable context of his or her life course and life chances. We are, each of us,

cosmopolitans now”⁵

“We propose defining globalization as a set of complexly related historical processes by which local situations throughout the world are increasingly interconnected within a single, but often conflicted, social space.”⁶

“Today, in the wake of the War on Terror and the fear over contagious disease, the world appears less open, however inter-connected it may remain”⁷

claims that the distinction between refugee and immigrant is becoming unclear, arbitrary and unhelpful.⁸

“The number of migrants

— defined as people who have lived outside their homeland for one year or more — is

estimated at 150 million. These international migrants are unevenly spread across the

globe, despite excited xenophobic foreboding that Western societies are being

overwhelmed by immigrants. Most global migration takes place within the non-Western

world in the form of South-South migration. Sub-Saharan Africa, with an estimated 35

million migrants, has the largest numbers of any continent, followed by Asia and the Middle

East. Additionally, most migrants — including the bulk of the world’s 17 million officially

registered refugees and asylum seekers — stay in their region of origin. At the same time,

there are significant movements of people on-the-move from South to the North. Indeed, it is

noteworthy that South-to-North migration accounts for 40 percent of trans-boundary flows.16

What begin as South-South transfers often end up as South-to-North flows.”⁹ Scope of migration is of course greater because it also affects those who remain geographically static.¹⁰

on migrants “The wealthy typically fare well, enjoying amenities cosmopolitan centres offer

in education, culture, entertainment and services, while the poor typically fall between

cracks (or gaping holes) due to insufficient human service infrastructures, crime and

poverty”¹¹

narrates the issue of migration in the Japanese and Canadian churches.¹²

“It is helpful to remember that contemporary globalization increasingly describes a world in which what is one Christian’s “Samaria, Jerusalem, and the World” turns out to be another Christian’s in

reverse; our own familiar localities are another Christian’s “ends of the earth.”¹³

refers to the concept of “brain drain”. In the case of Christian leaders an ambiguous concept, as many have the opportunity for missionary service in the West/North.¹⁴

“It happens that most of the non-Western missionary movement today consists of

lay people who are on the move — of women and children, labourers, refugees, students

and diasporic communities.”¹⁵

Critiques the Western model of mission for being dependent on affluence in the sending country.¹⁶

“how internationalized Western agencies can unwittingly create a Western mindset for non-Western missionaries in their organization.”¹⁷

1J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 7.

2J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 13.

3J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 17.

4J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 17–19.

5J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 20.

6J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 22.

7J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 24.

8J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 25.

9J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 25.

10J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 26.

11J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 28.

12J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 28–29.

13J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 29.

14J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 35.

15J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 43–44.

16M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 47–49, 47.

17M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 47–49, 48.

CCME

“A report published in 2004 by the UK House of Commons² clearly shows that the costs of migration are outweighed by the economic benefit migration brings. Therefore the Commission’s initiative is a good starting point for a shift of paradigm in the political debate. Migration should no longer be regarded as an indication of crisis and deficit but as a chance and resource for the countries of origin as well as for the hosting societies.”¹

“people migrating for reasons of labour, usually as a main priority, seek thereby to improve their own life and the lives of their families ... come with individual hopes, challenges and skills, interests, and inalienable human rights...Migration can be a source of income and the unofficial social security system for the families of migrants. Moreover, migration contributes to increased knowledge and in some cases improves the economic standing of a country. In other cases it might completely deprive the country of its most needed skilled or highly skilled labour.”²

Links migration to the unequal impact of globalization.³

“The point to be taken from this is that migration in the modern world, in both its forced and ‘voluntary’ versions, has to be understood as arising for many people as an act of necessary adaptation to developments beyond their individual control. In many instances, people migrate in order to ensure their basic survival; in others, because the task of living with a degree of dignity and the hope for a marginally better future requires movement to another country.”⁴

points to the fact that actions designed to combat terrorism affect the issue of remittances.⁵

“approaches the issue of migration as one of “service providers”. This logic in our view raises strong concerns about a perspective, which exclusively sees migrants as a workforce, but hardly as human beings with hopes, plans, dreams and, foremost: rights.”⁶

points to the disaster of the guest worker system in the 1970s and claims that immigration policy needs to take into consideration that whether people stay or return often has little link to their initial intentions.⁷

1Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 2.

2Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 2.

3Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 2.

4Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 3.

5Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 4.

6Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 6.

7Churches’ Commission for Migrants in Europe “Comments on the Communication from the Commission to the Council, the European Parliament, the European Economic and Social Committee and the Committee of the Regions “Migration and Development: Some concrete orientations” COM (2005) 390 final Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 7.

Hanciles

Refers to Peter Stearns concept of migration as cultures in motion.¹

claims that many immigrants may become more religious with migration.²

most migrants remain in their region of origin.³

links migration with (de)colonialism and globalization.⁴

“By contrast, increased barriers to immigrant entry in Europe (since 1950) have contributed greatly to that continent's decline in population.” ⁵

tension between the trend towards increased global interaction and the efforts to secure borders.⁶

refers to the concept of transmigrant, i..e the migrant who retains strong ties to his country of origin, often owning property in both countries.⁷

“

Christianity is a migratory religion, and migration movements have been a functional element in its expansion.”⁸

“

Contemporary migration is "a network-driven phenomenon, with newcomers naturally attracted to the places where they have contacts and the buildup of contacts facilitating later moves to the key immigrant centers." Accordingly, in contrast to European-style linear structures, the emerging non-Western movement "is cellular, travels along pre-existing social relations, rests on charismatic leadership, communicates in songs and signals, and understands the human person in his or her relationship to community.””⁹

(About Africans but surely applicable to Brazil) “

the new charismatic churches are often connected to international or global networks that facilitate migrant movement. Also, their leaders are the most likely to adopt a vision for the evangelization of the West.”¹⁰

1JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

2JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

3JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

4JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 147.

5JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 147.

6JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 148.

7JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 148.

8JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 149.

9JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 150.

10JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 150.

Castaneres

A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65.

Points out that migration (3%) currently represents a lower proportion of the world population than during other periods.¹ in terms of economically active population even less (1.4-1.6%).²

focus on migration occurs because migrants are more visible than the other, often negative, effects of globalization.³

points to the paradox of at the same time freeing the flow of capital and goods, whilst applying restrictions to the flow of labour.⁴

migration seen as a response to the inequalities of international capitalism, especially between states.⁵

workers without documentation in US less likely to make trips/ Return to home country.⁶

claims that human rights of workers are weakened by a theory of citizenship which ties rights to a legal status.⁷

1A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 43.

2A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 44.

3A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 44.

4A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 44.

5A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 46.

6A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 57–58.

7A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 62.

Ingleby

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J Ingleby, 'Postcolonialism, globalisation, migration and diaspora: some implications for mission', Encounters 20 (October 2007), 15–17, [available Redcliffe site]

o

"In the same way Europe has become the testing ground for a number of new missiological issues such as monoethnic churches in a multiethnic society and witness to the gospel in a post Christian society (often by Christians who have no experience of a post Christian society!)."¹ (15)

o

"Immigrants today, however, encounter centuries’ old civilisations and even more importantly, they remain the minority. On the whole, too, they form a diaspora, that is to say that retain strong links with their place of origin." ²(15)

o

"The global culture demands and then favours those who are prepared to be mobile or at least to plug into the communications revolution at some level." ³(15)

o

"The name ‘diaspora’ ...has now become something of a technical term... First of all, it involves a dispersion from one place or ‘centre’ from which all the dispersed take their identity, though there can be a variety of foreign destinations. All share in a common memory or myth of this ‘homeland’ (even if they are born somewhere else!), something which is so important that there is no likelihood that it will be forgotten. The fact that they remain ‘strangers’, a perpetual minority in their host nation, keeps the myth alive... the ongoing connections with their homeland are an important aspect of their self-identity."⁴ (16)

o

"Typically, diaspora communities are both needy and open."⁵ (16)

1J Ingleby, 'Postcolonialism, globalisation, migration and diaspora: some implications for mission', Encounters 20 (October 2007), 15–17, 15 [available Redcliffe site]

2J Ingleby, 'Postcolonialism, globalisation, migration and diaspora: some implications for mission', Encounters 20 (October 2007), 15–17, 15 [available Redcliffe site]

3J Ingleby, 'Postcolonialism, globalisation, migration and diaspora: some implications for mission', Encounters 20 (October 2007), 15–17, 15 [available Redcliffe site]

4J Ingleby, 'Postcolonialism, globalisation, migration and diaspora: some implications for mission', Encounters 20 (October 2007), 15–17, 16 [available Redcliffe site]

5J Ingleby, 'Postcolonialism, globalisation, migration and diaspora: some implications for mission', Encounters 20 (October 2007), 15–17, 16 [available Redcliffe site]

van der Wilden

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"Thucydides (an Athenian aristocrat at the time of Peloponnesian War) describes the relationship between states as “a world in which the strong do what ever they like and the weak suffer what they should suffeR Power and domination are the basis of that system.” The relationship described here between states prevailed during the so called colonial times, but it can still be seen now in things like the recent WTO summits. The only difference is that now the clergy is no longer present."¹ (1

"The Welcome Project is meant to be a Code of Good Practice for European church and mission leaders on the one hand and non-European missionaries to Europe on the otheR It tries to build a bridge between the old and the new paradigm, between the tradition of the Old Sending Countries and the missional eagerness of the New Sending Countries."² (3)

o

"Often the European church leader or the non-European missionary does not recognise his attitude as being a result of history."³ (3)

o

"Also the attitude of the European churches against a new, other, livelier, culture of worship was greatly underestimated by the Southern missionaries."⁴ (3)

o

"According to Comibam, the Latin American Mission Movement, more than 1000 Latinos work as missionaries in Europe."⁵ (4)

"The vision of Jean Monnet (1888-1979), the ‘founding father’ of the European Union, was to unite. In the 1950’s he wrote: “The six European countries (the founding countries of the EU, KvdW) did not start the huge undertaking of tearing down separating walls in order to erect even higher walls against ‘the outside world’. We do not connect states, we unite people.”

That vision appears to be at the mercy of politicians and thus resulting not in a new wall but in a ‘silver curtain’ around the 25 countries that form the European Union. Protectionism seems to be the key word. European Christianity needs to be careful to avoid repeating this protectionism and truly seek to move beyond the traditional colonial attitudes.

As Christians we are called to unite people, to tear down walls and curtains and so we have to realise and accept that the West has to deal with its pride of historical (and false) leadership. Likewise the brethren from the South should balance their urgency to preach Jesus with the same eagerness to unite. Only when both West and South respond like this will Christians be the testimony the world is looking for"⁶ (4)

1K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005), 1 [available via redcliffe site]

2K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005), 3 [available via redcliffe site]

3K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005) 3 [available via redcliffe site]

4K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005) 3 [available via redcliffe site]

5K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005) 4 [available via redcliffe site]

6K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005), 4[available via redcliffe site]

Robinson

"Due to the impact of globalization, many influences affecting the European continent are found in other Western cultures and, in a lesser way, (Ester et al. 1993:110, in Robinson 1999:5) in many other cultures around the globe."¹ (1)

"Though many young people in other nations, including Japan, India, Brazil and Argentina, are taking on the trappings of a globalised culture of music and fashion, the deep-rooted values of these “non-Western” societies are not yet experiencing the great upheavals that are felt rippling through the societies of the West." ²(1)

"conjunction with these forces, but particular to Europe, are two major trends which squeeze the population and its organizations from two sides. These two major players are, first, the unprecedented scope of immigration of non-European Muslims, and, second, the demographic reality of a shrinking population. (Pipes 2004, in Robinson 2004:68)"³ (2)

o "There is no question that the balance of the population in Europe is shifting slowly but surely away from one traditionally of European heritage and toward a majority of those who are of non-European descent."⁴ (2 o

"The degree to which Europe succeeds or fails to deal with the challenge of integration of its variant peoples will define its future. There are hundreds pouring into Europe, literally packed into boats, some embarking on fatal voyages in an effort to reach its shores."⁵ (3) o

"Existing European peoples, though they may not want to fill the job vacancies which the mass of immigrants are filling, also may not care to live side-by-side with those of non-European origin who do not learn the local language and are clearly not assimilating into the mainstream of a traditionally European society."⁶ (3-4)

o "The tension created by the presence of large groups of immigrants whose own birth rates tend to be high, usually choosing to live in cultural enclaves amongst themselves, certainly fuels anxiety and anger in the existing, more traditionally European population, and adds urgency to the finding of solutions to the challenge of integration in Europe."⁷ (4)

"There is no consensus “across the board” in EU decision-making circles on how to handle the challenge of the immigrant wave"⁸

1R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 1 [available online at www.redcliffe.org]

2R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 1 [available online at www.redcliffe.org]

3R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 2 [available online at www.redcliffe.org]

4R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 2 [available online at www.redcliffe.org]

5R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 3 [available online at www.redcliffe.org]

6R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 3–4 [available online at www.redcliffe.org]

7R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), 4 [available online at www.redcliffe.org]

8R Robinson, ' Mega-trends Europe: 1999-2004', Encounters 6 (2005), [available online at www.redcliffe.org]

Winder

R. Winder, Bloody Foreigners, (London: Little, Brown, 2004),

points to immigration being concentrated in London as opposed to the rest of the nation¹ (315)

"Even the word 'tolerance' became a subject for debate, implying as it did a hierarchy of rights in which a benign elite 'tolerated' the outlandish habits of its inferiors. Public servants were sounding oddly old-fashioned, speaking warmly about ethnic minorities in tones reminiscent of a memsahib praising those absolutely marvellous native wallahs who served such wonderful cocktails on the verandah."² (319)

There was a fresh burst of migration on the way, and it was diffuse and impossible to pin down. It had no geographical centre; it involved almost the whole world." ³ (319-320)

by 2000 150 million classified as migrants " a demographic phenomenon that had no precedent" (320)⁴

Globalisation, by concentrating wealth, increases the pressure to migrate ⁵(320)

cheap air fares and quicker communications...."the developed world...could now view Britain as nothing more than a cheap journey away."⁶ (320)

Attractions of Britain for migrants:

(1) cosmopolitan(2) established networks of migrants (3) freedom of religion (4) welfare state (5) large deregulated economy 6) fluid service sector (7) relatively tolerant (8) no ID Cards ⁷ (321)

artificial distinction between those who were asylum seekers (genuine) and economic migrants (bogus) "Were we saying that we were happy...to accept people running from a secret police force, but not those fleeing from starvation." ⁸(322)

"Liberal observers remarked that something had changed in Britain, it was now possible to imprison people who had not committed any crime."⁹ (323)

"important freedoms were being upheld by the vigilance of an independent judiciary in defiance of the vote-currying whims of elected politicians." (¹⁰323)

"Britain was doing its clumsy best to be fair." ¹¹ points out worse treatment in other European countries(329)

"politicians and tabloid newspapers colluded in what amounted to a sustained below-the-belt advertising campaign designed to promote feelings of fear and fury."¹² (337)

claims that British public was misled to believe that immigration was a bigger problem than it really was...lack of authoritative statistics...points to illegal migrants in the black economy....claims that due to their lack of rights they were unlikely to be here to stay...¹³(338-339)

against seeing migrants as an economic burden points to:

(1) migrants contribute more in tax than they receive in benefits (2) valuable international aid service through remittances home (3) carry out dangerous, dirty and difficult jobs others do not do (4) taking low wages, relieve inflationary pressures (5) help sustain consumer boom (6) help finance pension system ¹⁴(340-341)

"Migrants tend to be young but...not too young. They arrive ready to work, so the state does not have to bear the costs of their childhoods." ¹⁵ (341)"If anything exile promotes hard work."¹⁶ (341)

"If it were true that migration is economically harmful, then America would be a minnow, not a superpower." ¹⁷(342)

"we have grown accustomed to believing that were there are problems there must be solutions, and that the failure to find them can signal only incompetence or ill-will. In this case, the closest thing to a simple answer is that immigration will remain a powerful....force in world affairs while wealth remains so unevenly distributed." ¹⁸(345)

liberal paradox..."philosophical difficulties Western democracies face when they seek to deny the very freedoms on which they themselves were founded." ¹⁹(347)

"The English are famously...xenophobic....yet there is a national knack...for appropriating foreign influences and co-opting them as our own." ²⁰(349)

1R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 315.

2R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 319.

3R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 319–320.

4R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 320.

5R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 320.

6R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 320.

7R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 321.

8R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 322,

9R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 323.

10R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 323,

11R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 329

12R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 337.

13R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 338–339.

14R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 340–341.

15R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 341.

16R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 341.

17R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 342.

18R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 345.

19R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 347.

20R. Winder, Bloody Foreigners, (London: Little, Brown, 2004), 349.

Huntington

"in post Cold War World flags count and so do other symbols of cultural identity...because culture counts, and cultural identity is whit is meaningful for most people." ¹(20)

7-8 major civilizations in post Cold War world ²(26-29)

"the forces of integration in the world are real and are precisely what are generating counterforces of cultural assertion and civilizational consciousness"³ (36)

"The world... is divided between a Western one and a non-Western many." ⁴(36)

"Latin America...distinct identity which differentiates it from the West...offspring of European civilization...evolved along...different path from Europe and North America...corporatist authoritarian culture...historically...Latin America has been only Catholic...incorporates indigineous cultures." ⁵(46)

Latin America divided in self-identification and relationship with the West "Latin America could be considered either a subcivilization within Western civilization or a separate civilization closely affiliated with the West and divided as to whether it belongs to the West."⁶ (46)

"The West won the world not by the superiority of its ideas or values or religion...but rather by its superiority in applying organized violence. Westerners often forget this fact; non Westerners never do." ⁷(51)

common cross civilization intellectual culture may exist but limited in scope and shallow in depth.⁸ (57-58)

Arrogance to believe that the consumption of Western goods leads to acceptance of Western values⁹ (58)

"Brazil... is to Latin America what Iran is to Islam. Otherwise well-qualified to be a core-state subcivilization differences [language in the case of Brazil] make it difficult to assume that role."¹⁰ (136)

"what is universalism to the West is imperialism to the rest...Double standards in practice are the unavoidable price of universal standards in principle."¹¹ (184)

"The new wave of migration was in part the product of decolonization, the establishment of new states and state policies that encouraged or forced people to move."¹² (199)

ambiguous response of the West to migration became more negative in the post 1980 period¹³ (199)

"migrants have large fertility rates and hence account for most future population growth in Western societies."¹⁴ (200)

Cost of restricting migration 1) fiscal costs 2) alienating existing communities 3) long term labour shortages and lower rates of growth (204)

Muslim migration likely to reduce with stabilization and decline of population growth in Muslim countries, the same is not true for Sub Saharan Africa¹⁵ (204)

"differences between the West and Latin America remain small compared to those between the West and other civilizations."¹⁶ (241)

1Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 20.

2Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 26–29.

3Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 36.

4Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 36.

5Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 46.

6Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 46.

7Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 51.

8Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 57–58.

9Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 58.

10Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 136.

11Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 184.

12Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 199.

13Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 199.

14Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 200.

15Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 204.

16Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order, (Kingsway: Simon & Schuster, 1997) 241.

Gillespie

M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994)

"the experience of migrant or diasporic people is central to contemporary societies." ¹(2)

"Social interaction and relations are no longer dependent on simultaneous spatial co-presence." ²(3)

change in our experience of time and space³ (3)

o

cites McGrew on contemporary culture:

universalisation v particularsation; homogenisation v differentiation; integration v fragmentation; centralisation v decentralisation; juxtaposition v syncretisation ⁴ (4)

o

all cultures seen as hybrid and syncretistic⁵ (4)

o

on the challenge for Southall youth "to achieve equality and recognition in British society without affronting their parental values." ⁶(5)

o

terms Asian and Black "have been re-invented in post-colonial societies, by diaspora intellectuals, to convey the sense of a shared culture encompassing deep differences." ⁷(6)

o

"ever more sophisticated international communication technologies and the products of transnational media corporations dissolve distance and suspend time, and in doing so create new and unpredictable forms of connection, identification and cultural affinity, but also dislocation and disjuncture between people, places and cultures." ⁸(7)

o

"Ethnicity presents itself both as a natural given, and as an accident of history and contingency...it is indispensable to our understanding of modern societies...it has the power to mobilize and destroy" ⁹(8)

term ethnic originally applied to outsiders¹⁰ (9)

"By this definition people are born into an ethnic group, tend to remain in it through the practices of endogamy and use cultural and physical markers" ¹¹(9)

"the dominant ethnic group often adopts the strategy of concealing its own ethnic status and attributing ethnicity only to 'others'" ¹²(10)

English ethnicity and British tradititonally attached to nationalism, imperialism, racism and the state ¹³(10)

cites Baudrillard's contention that consumer activities "play a large role in defining people's identities and consciousness than class." ¹⁴(13)

“Hall (1992) suggests three possible consequences of globalisation on cultural identities: erosion, strengthening and the emergence of new identities or 'new ethnicities' "¹⁵ (17)

"thus globalization may mean neither universal assimilation into one homogeneous culture, nor a universal search for roots and revival of singular identities, but a complex, highly uneven process of many-sided translation." ¹⁶(19)

"Translated, or hybrid and syncretic cultures,....may constitute a powerful creative force...can also encounter fierce, often violent, opposition where they are perceived as threatening fundamentalist projects of cultural 'purification'" ¹⁷(19)

refers to the process of deterritorialisation as referred to by Appadurai. Significance: (1) brings migrants into the lower class sectors of wealthy societies (2) critical attachment to home state politics (3) creation of 'invented homelands' through the media and experiences of touristic travel¹⁸ (20-21)

1M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 2.

2M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 3.

3M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 3.

4M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 4.

5M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 4.

6M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 5.

7M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 6.

8M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 7.

9M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 8.

10M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 9.

11M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 9.

12M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 10.

13M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 10.

14M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994), 13.

15M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994), 17

16M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 19.

17M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 19.

18M. Gillespie, Television, Ethnicity and Cultural Change, (London: Routledge, 1994) 20–21.