(Training Next Gen Culturally Diverse Leaders Part 7)*

by Darren Cronshaw

 

Many immigrants who have come to Australia have amazing stories of courage and perseverance from their country of origin. The need for courage and tenacity continues as their families face challenges of settling in Australia including learning language, gaining education and employment, and coming to terms with a new cultural setting. The best way to learn about these challenges, and how our churches can support immigrants, is through coming alongside and talking with them. But I have also been learning form some of the existing research into the experience of migrants, migrant families and churches. As BUV explores how best to resource and train Next Generation leaders from our Languages other than English (LOTE) churches, it is important to understand the social and other challenges that migrants newly arrived in Australia face.   

For example, Mary Noseda investigated the Catholic Church’s relationship with Vietnamese Migrant women and how churches help migrants with resources as they arrive, and with stability and belonging as they settle. (2003: 10-13) She notes belonging involves some embracing and some letting go of their home and new cultures. Vietnamese migrants have maintained the central importance of family values and respect for parents and the elderly. Women usually maintain traditional roles of homemaker/mother but also become the main liaison with welfare and schools and extend into employed work, while Vietnamese men often take lesser jobs. She also notes other studies which underline that migrant priorities are English language mastery and employment – the basis of other goals including home ownership, children’s education and family reunion. There is overlap in what Noseda found among Vietnamese migrants and their challenges around English, employment and negotiating work roles and other migrant groups. Yet it is important for us to continue to talk with LOTE Baptist communities directly and understand what challenges they face with settlement and how BUV can help.

The most recent Christian Research Association (CRA) research relevant to LOTE Next Generation training explored how churches help or hinder migrant and refugee families as they settle. (Hughes 2015) Immigrants often find a sense of community in a faith community with whom they share language and values. Their children want to find a place in Australian society and necessarily navigate the cultural differences and family expectations. Other research has addressed the “tug-of-war” that second generation immigrants feel between their background culture that sometimes ignores their Western influences or education, and Western society that does not always recognise their cultural uniqueness (e.g., Tiatia 1998). But there has been minimal research on the faith of second generation Australians and how churches help or hinder. CRA interviewed small groups of youth, parents and leaders from a Sudanese and Chinese church about differences in culture and worship patterns.

The Sudanese church, mainly refugees, had struggled with English. They held a strong sense of community and interdependence. They appreciated church supporting them like a big family, and offering lots of youth activities – sport, music, socials and youth group. The Sudanese expressed a strong sense of faith and gratitude, despite famine and war they had experienced. They said they were not as distracted by material things causing them to forget God like Australian neighbours. The community was feeling the tension of different forms of discipline for children in Australia, and navigating age and gender-related roles. Sudanese girls felt pressure to look after younger siblings and do more housework, and there was some questioning of their dowry system. A strong respect for older people meant children were expected not to question parents, and younger leaders in church were expected not to publically disagree with elders. The church has leaders with an Anglo background and has morning services in English, which helps the youth negotiate Australian culture. Parents and students said they would especially appreciate help with English language and extra tutorial support for their young people to get to University. (Hughes 2015: 2-6)

The Chinese (Cantonese) Church interviewees also noted a greater respect for older people and parents, and more reserve with feelings and opinions than other Australians. They said that people in China and Australia both tend not to take religious faith very seriously and are more concerned with family life and making money. Most children of the first wave of immigrants worship in a neighbouring English church or nowhere. The Chinese church was doing more than the Sudanese church to preserve Chinese language and culture, but this may be isolating for some youth. They feel the tensions of cultural and generational differences. (Hughes 2015: 6-8)

Hughes concluded that most denominations are multicultural and need to understand cultural differences and sensitivities around values and roles. CRA is eager to extend this project among other churches. (Hughes 2015: 6-8) A similar study among BUV Chin and Karen churches could be valuable to help us understand how they are navigating life and faith in Australia, but also investigating how they understand and practice mission. BUV needs to help resource all our churches in helping immigrant families settle in Australia and maintain their faith.

Part of the challenge is that young people have arrived from Burma or via refugee camps where they had lots of free time and have missed school years. Rev Kung compassionately explains they can fall into a vicious cycle of purposelessness fuelled by stress, depression, local of education and English, unemployment, distrust of police, alcohol and drug abuse, shame and isolation, and gambling. (2016) Karen and Chin churches support people through all sorts of social care issues and it would be valuable for BUV to explore how best they might help. 

 Of 5,607 Burma-born people in Victoria in 2011, 31% are aged 0-25 and another 22.7% are 26-34. They are very young churches with a high proportion of teenagers and young adults. 63.4% are a couple family with children (compared to 47.1% in the broader population). Youth and family ministries are critical. Many parents and church elders want to maintain their cultural identity, but do not want to isolate themselves or their children as they learn English and adapt to local careers, gender roles and parenting styles. The young people themselves are usually eager to adapt, and sometimes struggle to decide to what extent they can honour or whether they need to leave their culture behind. 

It has been a privilege beginning to learn from the life and mission of Karen and Chin Baptist churches in Australia, recognising the new opportunities and challenges for multicultural ministry that 8,500 Baptists from Burma have brought to Australian Baptists over two decades.  ADDIN EN.CITE
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and with the Margins of our Diverse World263-2782015MelbourneUNOH(Cronshaw et al. 2015) They have tremendous strengths but also particular challenges, including English and employment help in general, and specifically the need for leadership training and hosting networks.

 Bibliography

• Cronshaw, Darren, Stacey Wilson, Meewon Yang, also with Ner Dah, Si Khia, Arohn Kuung and Japheth Lian (2015). God Called Us Here for a Reason” … Karen and Chin Baptist Churches in Victoria: Mission from the Margins of a Diaspora Community. We Are Pilgrims: Mission from, in and with the Margins of Our Diverse World. Edited by Darren Cronshaw and Rosemary Dewerse. Melbourne, UNOH: 263-278.
• Hughes, Philip (2015). “Migrant Families and Churches.” Pointers 25(3, September): 1-8.
• Kung, Arohn (2016). Interview. Chin Baptist Church Pastor. Kings Park, 14 March.
• Noseda, Mary (2003). “The Relationship of the Catholic Church to Vietnamese Migrant Women in Australia.” Christian Research Association Bulletin 13(3): 10-13.
• Tiatia, Jemaima (1998). Caught between Cultures: A New Zeland Born Pacific Island Perspective. Auckland, NZ, Christian Research Association.

 

This article is part 7 of a 9 part series, drawing on a paper “Transforming Training for Next Gen Karen and Chin Leaders” to be presented at the Children, Youth and Mission Study Group at the Assembly of the International Association for Mission Studies, August 11–17, 2016 in Seoul, South Korea, and a longer version BUV background paper “Training Next Generation Culturally and Linguistically Diverse Baptist Leaders for Mission” to be published in Philip Hughes (ed). Changing Faith in the Australian Culture (Melbourne: CRA, forthcoming 2016). The research is part of a 2016 Collier Charitable Fund supported BUV project “Training Next Generation Multicultural Baptist Leaders”. As author, Darren appreciates conversations with LOTE Church leaders and BUV staff, and welcomes feedback to darren.cronshaw@buv.com.au 

 

Source: BUV News

Bendigo school ministry

by Benjamin Cronshaw

Bendigo Baptist Church Eaglehawk campus, led by Pastor Brock Gravener, professes a “MAD COW” vision, which is an acronym for “make a difference, change our world.”

With the local primary school Eaglehawk Primary School just across the street, the church saw an opportunity serve the community and make a difference by helping the students. The church started school engagement around 18 months ago and has since forged a strong relationship with the school. As Brock said, “If we are serious about what Jesus says, we, as a church, simply ‘have’ to be in the school loving and serving them.”

In the mornings before school the church runs a MAD COW breakfast, with food provided by local supermarkets and the wider Food Bank network. The selection includes toast, porridge, cereal, milo and fruit. The breakfast caters for around 35-40 kids a day and reaches some 60% of the school’s students. Interestingly, Jesus himself once said to his disciples “come and have breakfast” (John 21:12). Having a proper breakfast in the morning is, of course, incredibly important for students of any age and imperative for learning. 

The program has had a noticeable and positive impact on the school culture. With breakfast provided, kids are getting to school early, they start positively and have a greater capacity to focus and engage in their learning. Student attendance increased, meaning more children are present to learn. With the students more engaged and positive, the school has achieved better educational results and has earned more funding from the government. Recognising the benefit the “MAD COW” program was having at the school, IGA donated a $1500 supermarket grant. 

Brock accepting the IGA grant

Bendigo Baptist Church Eaglehawk helps out the school in a variety of other ways as well. Young adults from the church volunteer to play sports with the kids. Some volunteer as classroom assistants helping with reading and learning support. Sometimes a struggling student needs only the dedication of someone willing to help them learn in order to improve and thrive (I can attest to this having struggled with reading in Grade 1, but became an avid reader with the help of a reading assistant). The school even calls on church volunteers to help with maintenance assistance. 

Overall, the volunteer presence has had a very positive impact on the students. Brock noted, “It has been an absolute joy to observe how our loving volunteer team engage with the students and teachers in such a caring and gentle way. The joy and loving approach of our team has meant that students have softened and come out of their shell because they have felt safe and cared for.” One boy was “predominantly angry, abrupt and self centred” but over a few months became “a friend and a peer that people love to be around.”

 Brock and the Eaglehawk students

 The church has also run a family fun day at the school with free food, a jumping castle and face painting. The event was well received with a lot of kids and their families going along. 

A variety of colourful costumes at Family Fun Day 

Brock was given a place on the school council, demonstrating the trust and appreciation that the school has for the church and enabling him to “speak into the future direction of the school.” 

He noted that the churches involvement is “so much more than just feeding students.” The church members have forged close relationships with teachers, parents and students. The students have a space where they can feel safe and loved. Ultimately, there is better learning and a strengthened community. I believe it is fair to say that Bendigo Baptist church is truly living out their motto and the message of Jesus, making a difference and changing our world. 

Source: BUV News

Creating Space  – CALD Youth

By Charlene Delos Santos

As a second generation Filipino-Australian, I find very few spaces where I can feel ‘at home’. I have often times felt like an outsider when I attend different Christian events or churches because I find myself in the minority. 

 

 

My need to find and create spaces for other minority groups and other culturally diverse emerging leaders is the reason why I am part of the planning team for the Ignite Multicultural Youth and Young Adults conference. 

 The Ignite Conference is on the 4th and 5th July, with a focus on providing a space for culturally and linguistically diverse (CALD) young people from across Melbourne to meet each other and develop in their faith journey whilst celebrating their cultural heritage. 

My hope is that these conferences will ignite networks, connections and leadership and ministry opportunities for CALD youth and young adults. 

Hope to see you there!

To register for Ignite16:
www.buv.com.au/ignite 

 

Charlene Delos Santos is married to Michael Pham, and they live, eat and have fun in St Albans, in Melbourne’s West.  Charlene is part of the St Albans Neighbourhood Baptist Church, and works at SURRENDER Australia. 

 

Source: BUV News

CRA research on Immigration and Religion 

(Training Next Gen Culturally Diverse Leaders Part 6)*

by  Darren Cronshaw 

BUV is exploring how best to resource training for the Next Generation of Culturally and Linguistically Diverse (CALD) leaders. The research of Christian Research Association (CRA) has underlined the importance of understanding faith perspectives of immigrants and their children. 

 CRA have been researching migrant and cultural diversity issues for over twenty years. The recent census data that I have analysed with CRA’s Senior Research Officer, Philip Hughes, has been especially informative for Baptists. The 2001-2011 census data shows that Baptists owe 98% of their growth over that decade to immigration growth (compared to 65% of Australian population growth from immigration). Of people living in Australia who identify as Baptists in the 2011 census, 29.9% were immigrants and 17.3% were second generation immigrants. So almost half of Baptists are first or second generation immigrants. (Hughes and Cronshaw 2013)

What, then, can we learn from the research of CRA about immigration, religion and the next generations of culturally diverse young people and their relationship with our churches? Here is an overview of three pieces of CRA research that I have been learning from.    

Survey of Cross-cultural ministry

In 2004 the Victorian Council of Churches commissioned CRA to research cross-cultural and multicultural ministry. (Hughes 2004: 1-3) This led to a resource book A Handbook for Cross-Cultural Ministry. (Hughes and Bond 2004) The project identified the importance for migrants of worshipping in the “language of the heart”. It also addressed issues of power and control, noting decision-making is often controlled by those who control the dominant language. 

Of particular relevance to next generation ministry, the project discussed youth spirituality interviews suggesting that people from different cultures approach faith and worship differently. This means that forms cannot easily be transposed from one culture to another, which can create misunderstandings. It also means there are things we can learn from and strengthen one another.

Finally, the project outlined models of cross-cultural ministry that churches adopt:

1. Inclusive congregations, of mainly Anglo-Celtic background but welcoming the gifts of other cultures
2. Ethnic churches, with mono-cultural worship in a language other than English 
3. Ethnic congregations in other churches 
4. Multicultural congregations, where worship is expressed with a variety of languages and cultural practices. (Hughes 2004: 3)

BUV churches are represented across this range of culturally diverse ministry. (Yang 2012) As well as mapping the ways BUV churches gather for worship and express inter-cultural ministry, it would be worthwhile to conduct an audit of cultural diversity in governance and decision-making. It is imperative that the voices and leadership of LOTE church members are welcomed in the broader denomination. It would also be worthwhile to investigate the missional goals of various churches. Some focus or limit mission to those who share their culture and language, whereas others recognise a call to broader mission and see language as a challenge to grapple with rather than a boundary to work within.  

Spirit of GenY

The Spirit of Generation Y Project interviewed 155 young people including nine immigrant and eight second generation immigrants, showing different perspectives to faith. (Hughes 2004) The young immigrants spoke positively about faith and attended church with their extended families. Several spoke of God helping them and feeling close to God. They expressed they were judged by religion rather than being able to judge or evaluate faith, and in contrast to most Anglo-Celtic youth said they should not question or doubt God (or ministers, teachers or fathers).

Second generation young people still felt strong connections with their parent’s cultural background as well as their adopted country, and most were still involved with their church and faith. However, there was a little more ambivalence about questioning faith: 

In many cultures across the world, the sense of authority is important and faith is an aspect of life that is transmitted in an authoritative way and is not to be questioned. Faith is something that belongs to the whole community, and worship is an important part of the life of many ethnic communities. 

As ethnic links begin to weaken a little among second generation immigrants, it would seem that young people feel a little freer to question aspects of faith. Yet, there remains hesitation, even a sense of guilt sometimes, in challenging the tenets of faith. (Hughes 2004: 11)

Some had left church and some had changed churches or attended other denominations such as Pentecostal churches. Hughes suggests this may be an “Australian” option which maintains an attractive sense of authority. (2004; also Hughes 2009: 3-4)

Kim Chan suggests that not questioning or doubting is consistent with traditional Confucian values and helps make them acceptable to their parents. A crucial question is whether this perspective will keep them in the church, or whether they will find a “first generation” style of faith difficult to maintain. First and second generation youth are often comfortable in a LOTE church enclave as they navigate teenage and early young adult years, when other factors marginalize them from Anglo-Australian society. As they grow beyond 25, they may develop completely different responses and frameworks. (Chan and Chan 2016; cf. Chan and Chan 2015) Our conversations with the next generation in LOTE churches needs to include those of different ages and stages, and prophetic rebels who have left as well as loyal stayers who are still in church. 

National Church Life Survey 

CRA have published findings from the National Church Life Survey (NCLS) which has investigated the cultural background and attitudes of migrants. NCLS 2001 asked about involvement in (so-called) ethnic ministry and relationship with LOTE congregations. NCLS shows that Baptists are more culturally diverse and more involved in ministry among culturally diverse groups than Uniting and Anglican churches, but less than Catholic and Pentecostal. NCLS is translated into a number of languages but NCLS figures likely underrepresent migrant attenders because of lower participation of monoethnic churches. (Powell 2004; Powell 2009) With another five yearly NCLS coming later in 2016, it will be important for all our churches, including LOTE congregations, to participate in NCLS and see all we can learn from the latest survey results.

Bibliography

Chan, Samuel and Kim Chan (2015). A Mission of the Second Generation (Australian Born Chinese) in South Australian Migrant Churches: Dealing with Unintentional Marginalisation Due to Confucian Values. We Are Pilgrims: Mission from, in and with the Margins of Our Diverse World. Edited by Darren Cronshaw and Rosemary Dewerse. Melbourne, UNOH: 97-110.

Chan, Samuel and Kim Chan (2016). Interview. Directors of Red – Pioneering Australian Born Asian Ministry in South Australia. Adelaide by Skype, 11 March.

Hughes, Philip (2004). “Ethnic Background and the Spirituality of Youth.” Christian Research Association Bulletin 14(4, December): 10-11.

Hughes, Philip (2004). “Ministry in Multicultural Contexts.” Pointers: Bulletin of the Christian Research Association 14(4): 1-3.

Hughes, Philip (2009). “Religion and Ethnicity.” Pointers: Bulletin of the Christian Research Association 19(3): 1-4.

Hughes, Philip and Sharon Bond (2004). A Handbook for Cross-Cultural Ministry. Melbourne, Christian Research Association.

Hughes, Philip and Darren Cronshaw (2013). Baptists in Australia: A Church with a Heritage and a Future. Melbourne, Christian Research Association.

Powell, Ruth (2004). “A Snapshot of Multicultural Issues from the 2001 NCLS.” Pointers: Bulletin of the Christian Research Association 14(4): 4-5.

Powell, Ruth (2009). “Snapshots of Migration and Church Attendance.” Pointers: Bulletin of the Christian Research Association 19(3): 16.

Yang, Meewon (2012). Ways of Being a Multicultural Church: An Evaluation of Multicultural Church Models in the Baptist Union of Victoria. Master of Theology, MCD University of Divinity.

 

This article is part 6 of a 9 part series, drawing on a paper “Transforming Training for Next Gen Karen and Chin Leaders” to be presented at the Children, Youth and Mission Study Group at the Assembly of the International Association for Mission Studies, August 11–17, 2016 in Seoul, South Korea, and a longer version BUV background paper “Training Next Generation Culturally and Linguistically Diverse Baptist Leaders for Mission” to be published in Philip Hughes (ed). Changing Faith in the Australian Culture (Melbourne: CRA, forthcoming 2016). The research is part of a 2016 Collier Charitable Fund supported BUV project “Training Next Generation Multicultural Baptist Leaders”. As author, Darren appreciates conversations with LOTE Church leaders and BUV staff, and welcomes feedback to darren.cronshaw@buv.com.au 

 

Source: BUV News

Baptist Financial Services (BFS) is  in the business of supporting Baptist Churches to engage in effective mission. Watch this great story of partnership with Torquay Christian Fellowship in innovative mission through Childcare.

 [youtube https://www.youtube.com/watch?v=oYBmdAHBNuY]

Source: BUV News