Datta Mobile

“migration is first and foremost a series of physical embodied events which involve different emotional experiences including the pain of separation, regret, disappointment, a strong sense of grief as well as pride,
excitement, contentment and acceptance.”1
tendency of Brazilian respondents to identify themselves as “White”2
tendency for men to come from middle classes in their home countries.3
work in 1) “semi-public” space such as London Underground and construction 2) in what are traditionally feminine roles such as cleaning and care.4
“Thus, throughout the 1980s and early 1990s, for example, the Brazilian economy experienced repeated periods of high inflation and economic instability, and declining job opportunities for those with professional qualifications or university training. As a result, and as many Brazilians found, in the face of economic decline at home even ‘low-paid’ menial work in northern hemisphere countries such as the US paid more than professional work in Brazil”5
idealized visions of London encouraging migration.6
migration linked to 1) risk-taking 2) self-improvement 3) need to support family, (in case of Brazilians) often children from previous marriages.7
For relatively prosperous Brazilian young men, migration means of escaping shadow of parents, who might accept migration as a means of instilling work ethic in sons.8
significance of experience of friends and family who have already migrated to London.9
tendency of Brazilians to overstate their success and prosperity in migrating to the UK.10
“Their narratives touched upon the cold grey uninviting weather, finding their way around a
vast unfamiliar city, a fear of getting lost and accounts of difficulties speaking English”11

Points to the way in which migrant's identity shaped by the British immigration system. Restrictions upon low skilled workers from outside EU creating increasing hierarchy between “legal” and “illegal” migrants reflected in their status back home.12 arrival in the UK often traumatic process, often seen to require specific masculine skills.13

sense of isolation and vulnerability on arrival.14
“men described the fear – and shame – that was part and parcel of day-to-day
life as ‘an illegal’ – a life characterised by the constant threat of arrest and deportation.”15 fear of deportation may increase loneliness by reducing visits back to home country.16
“Ethnic segmentation has long been the result of stereotyping on the part of employers, the
role of ethnic networks in employment searches, as well as institutional discrimination”17
“rather than dwelling solely on a loss of status through de-skilling and dequalification, the men also dwelled upon the hard nature of this work which can be seen as a way of highlighting their manliness and also restoring some value to these jobs”18

“London’s construction sites, for example, were dominated by Brazilians, South Africans, Poles, Czechs,
Albanians, and Armenians,”19

self-worth compensated by denigrating other ethnic groups, example given of an anti-Polish Brazilian construction worker.20 shared emphasis on poor working ethnic of British population.21
desire to return home, but as a success.22

Brazilians: being in UK often seen as growing as a person/ maturity.23

migration experience justified in terms of “delayed gratification”24
1K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 4.
2K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 7.
3K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 8.
4K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 8.
5K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 8–9.
6K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 10.
7K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 10–12.
8K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 13.
9K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 13–14.
10K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 14.
11K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 15.
12K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 16.
13K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 17.
14K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 18.
15K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 19.
16K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 20.
17K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 21.
18K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 23.
19K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 25.
20K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 25.
21K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 27–28.
22K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 27.
23K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 28.
24K Datta, C Mcllwaine, Y Evans, J Herbert, J May & J Willis, Mobile Masculinities: Men, Migration and Low Paid Work in London, (London: Queen Mary University of London, 2008) available online at www.geog.qmul.ac.uk/globalcities/reports/docs/wp9.pdf, 29.

Modood

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“Ethnic minorities in Britain can no longer be said to “be at the bottom of the occupational and income scale.” description true of some but not all...in general “ethnic minorities are reversing the initial downward mobility produced by migration and racial discrimination in the early years of settlement in Britain.”¹

1Tariq Modood, “Ethnic diversity and racial disadvantage in employment” inT Blackstone, B Parekh and P Sanders, Race Relations in Britain: a developing agenda, (London: Routledge, 1999) 53–73, 70.

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

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Joint document in which various organisations question the validity of detention as a policy for removal.¹

preference should be given to voluntary removal.²

children should not be removed by force or detained.³

“No action should be taken to remove any person who suffers from a serious illness, unless it can be established that he/she has real access to appropriate treatment and medical care in his/her country of origin upon return.”⁴

Detention as a final resort, family unity should be preserved and families with children should not be detained.⁵

1Churches' Commission for Migrants in Europe, “Common principles on removal of irregular migrants and rejected asylum seekers” Churches Commission for Migrants in Europe Homepage, available online at www.ccme.be/[Accessed September 10 2008] 1.

2Churches' Commission for Migrants in Europe, “Common principles on removal of irregular migrants and rejected asylum seekers” Churches Commission for Migrants in Europe Homepage, available online at www.ccme.be/[Accessed September 10 2008] 2.

3Churches' Commission for Migrants in Europe, “Common principles on removal of irregular migrants and rejected asylum seekers” Churches Commission for Migrants in Europe Homepage, available online at www.ccme.be/[Accessed September 10 2008] 2.

4Churches' Commission for Migrants in Europe, “Common principles on removal of irregular migrants and rejected asylum seekers” Churches Commission for Migrants in Europe Homepage, available online at www.ccme.be/[Accessed September 10 2008] 2.

5Churches' Commission for Migrants in Europe, “Common principles on removal of irregular migrants and rejected asylum seekers” Churches Commission for Migrants in Europe Homepage, available online at www.ccme.be/[Accessed September 10 2008] 3–4.

CCME

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Points to fears that concern with security, especially in the light of terrorism, may result in the disregard for human rights.¹

Points to the fact that the European Convention on Human Rights apply to all in Europe, including aliens.²

1 Churches’ Commission for Migrants in Europe, “Comments on the Communication from the European Commission on Immigration, Integration and Employment (COM (2003) 336 final) - April 2004 Churches & Christian Organisations in Europe on Migration and Asylum - Updated March 2004 Programme for the Public Conference: "18 Months after the Brussels Declaration" - March 2004 Joint Comments on the Communication from the European Commission on the development of a common policy on illegal immigration, smuggling and trafficking of human beings, external borders and the return of illegal residents. - January 2004” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 3.

2 Churches’ Commission for Migrants in Europe, “Comments on the Communication from the European Commission on Immigration, Integration and Employment (COM (2003) 336 final) - April 2004 Churches & Christian Organisations in Europe on Migration and Asylum - Updated March 2004 Programme for the Public Conference: "18 Months after the Brussels Declaration" - March 2004 Joint Comments on the Communication from the European Commission on the development of a common policy on illegal immigration, smuggling and trafficking of human beings, external borders and the return of illegal residents. - January 2004” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 8.

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]

Guinsberg

Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161-180.

o

whilst exile is tied to political reasons, ties migration to socio-economic factors ¹(163)

role of rich/poor gap as encouraging migration² (165)

role of publicity from receiving countries ³(165)

⁴rupture and fragility in migration process (167)

migration linked to a loss of external identity markers⁵ (167)

migration: rupture with the past; fear of an unknown future⁶ (168-169)

disassociation: process whereby the migrant reacts negatively to all aspects of the past that he has left behind and idealizes the present environment in which he is in⁷ (170-171)

process of confusion between past and present country; seek to overcome through creating a cultural ghetto⁸ (171-172)

ultural change: conflict between different generations concerning adaptation; conflict between compatriots concerning adaptation ⁹(173)

1Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 163.

2Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 165.

3Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 165.

4Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 167.

5Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 167.

6Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 168–169.

7Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 170–171.

8Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 171–172.

9Enrico Guinsberg, “Migraciones, Exilios e Traumas Psiquicos,” Política y Cultura, no. 23 (2005), 161–180, 173.

Conn and Ortiz

o "In the English speaking world the inner-city core is increasingly reserved for the poor and the non Anglo-Saxon immigrants. In non-English speaking Europe, by comparison, people of different income groups live intermingled in the city while preserving class distinctions within and among buildings."¹ (69)

"the city becomes the land of those who are left behind- the poor, the underemployed, the ethnic outsider. The conditions they inherit are economic decline, physical decay and social disintegration.²" (70)

fortress Europe and foreigners being considered second class citizens³ (71)

"the deep-rootedness of England's class system is in conflict with this multiethnic presence."⁴ (72)

"the Western European welcome to the guest worker is vanishing in the face of automation and the transfer of specialized industries to other parts of the world"⁵ (208-209)

links to racism against immigrants ⁶(209)

international travel has increased migration, greater feminization of migrants ⁷(212)

o impact of migration: (i) unsettled (ii) loss of family support system (iii) open to novelty⁸ (319-320)

ethnic identity linked to encountering otherness⁹ (321)

immigration process

(i) voluntary segregation followed either by assimilation or pluralism ¹⁰(321-323)

o

claims that applying the HUP in multi-ethnic cities actually ends up killing churches as "these churches literally die off because they are incapable of reaching out to the new citizens of the community, people who are from a different ethnic group and maybe even a different socioeconomic class."¹¹ (331)

Ortiz models of integrating ethnic churches:

(1) renting model

(2) celebrative model--still separate but diversity celebrated

(3) integrative model--co-equal leadership, shared ownership of facilities, vision and ministry approach. ¹²(331-332)

o

Second generation ethnic churches: immigrant churches: torn between two languages. Principles

(1) maintain their identity

(2) know their own history

(3) church leaders need to understand them

(4) need for leadership

(5) language--sermons in English but other language used for other items¹³ (333)

o

spiritual warfare in cities---religious pluralism, polarization of ethnic groups ¹⁴(358-359)

1H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 69.

2H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 70.

3H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 71.

4H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 72.

5H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 208–209.

6H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001)209.

7H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 212.

8H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 319–320.

9H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 321.

10H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 321–323.

11H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 331.

12H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 331–332.

13H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001)333.

14H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 358–359.

Yates

“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

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]