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Agnes Gatpatan(Catholic Tokyo International Center)
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Japan is host to almost 2 million foreign residents. Many of you might
already know the data, but let me show you again the profile of the non-Japanese
residents here in Japan.
In the graph you will see that the majority of the non-Japanese residents
are from South and North Korea and China. However, many of them are "old-timers"
who came to Japan before or during the war. I guess we all know the historical
background of this group. As far as the “new comers” are concerned, most
of them came from the Philippines, Peru, and other South American countries.
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The next table shows the number of non-Japanese residents in Japan by qualification.
39% of them are permanent residents, and 13% are spouses of Japanese nationals.
All the rest are registered under a particular profession, or occupation.
Source:
Gaikokujin Torokusha Tokei ni tsuite (Statistics on Foreign Residents) Immigration Bureau, Ministry of Justice (Jun., 2005) |
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By definition, the word "migrant" means a traveler who moves
from one region or country to another or a person who moves regularly in
order to find work. That's why, the word "migrant" is often associated
with "migrant workers". If we talk about the non-Japanese migrants,
based on the data I showed you awhile ago, who among them are "migrants"?
Let's take a look at this table:
Source:Ministry of Health, Labour and Welfare
Estimates by: Mr. Yasushi Iguchi, Prof. of Kwansei Gakuin University |
This table shows the number of foreign workers in Japan. Out of the total
number of workers who were issued "working visas", the highest
percentage of this group is the entertainers. Below, I added the Designated
Activities, and the part-time work of students, the Nikeijins, and the
overstaying foreigners. If we further summarize this table, it would look
like this:
Based on the definition I gave you awhile ago, perhaps we can now say,
that the migrant workers in Japan comprise the following:
I would like to mention two special groups: Why did I include the spouses
of the Japanese nationals in the data of migrant workers? Because even
if they are not holders of "working visas", many of them came
from the entertainment industry, and even if they are married to a Japanese
national now, most of them are still working in the clubs as entertainers
or dishwashers in the restaurants, or bed-makers in the hotels. They still
continue to work so that they can send money to their families in the Philippines.
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Another group of migrants which I would like to mention here are the Seafarers.
They are the migrants whom we could not regularly see or meet in the streets
because of the nature of their jobs. But a significant number of them from
different countries are in the different Ports of Japan everyday.
From their country of origin, lets say, Peru or the Philippines, a father
or mother would look for possibilities of a better job to ensure a brighter
future for their family. These jobs are advertised by promoters or agencies
in newspapers, or would be referred by friends who have been to Japan.
Then, with the help of the agencies, they will be able to secure the necessary
requirements and documents in coming over.
Once in Japan, they will experience so many difficult situations related
to culture, language, working styles and emotional problems like loneliness,
a sense of isolation and helplessness. Uprooted from their own culture,
they will find difficulty on how to make sense of their new environment.
However, they will do their best to cope, just to earn as much as they
can to send money back home. Before the end of their working contract or
visa, they would ensure and look for other means to stay longer. The only
way for a migrant woman to stay longer or beyond her 6-month contract is
to run away from the promoter and stay with friends, and look for another
club who accepts overstaying entertainers. The other way is to marry a
Japanese, and change her visa status to "spouse of a Japanese national".
Some marriages are real, some are business arrangements - where they will
pay an amount of 500,000 to 1 Million Yen to the Japanese man for every
year that the immigration will grant a visa to the woman. Some are fast-tracked
marriages. They don't know the real person they are marrying, and once
they start living together, they are both strangers to each other. Some
women thought that being pregnant will help them get a visa, only to realize
that they don't know the "ninchi" or fetus recognition system
in Japan. The overstaying men will hop from one job to the other, praying
for good fortune not to be caught in the process.
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While doing their work in the construction sites, sometimes an accident
will happen, or they will get sick. Until now, they have overstayed their
visa and once hospitalized, they need a big amount of money, which many
times they could not pay. Usually, when the sickness is serious, they opt
to go home without any money.
Meanwhile, the women will do their best to keep the marriage. But because
of differences in culture, motivation for the marriage, and many other
factors, it is estimated that almost 50% of these marriages end up in divorce.
Those who are able to maintain the marriage will stay here for a longer
period and get a permanent visa status. Those who got divorced, but have
children can renew their visa, and continue working. However, the woman
who got divorced, but has no children either will look for another Japanese
man to marry, or look for a job and overstay her visa, or go back to her
home country and bear the shame of being a "failure" in the eyes
of her neighbors. Meanwhile, more new comers are coming everyday to try
their luck in this country.
In this age of globalization, migration is inevitable. Diversity is already
a reality in most countries. In March, I attended a symposium at the UN-university
entitled: "How should Japan respond to the issues of foreigners? Towards
the integration of foreigners into Japanese society." The Keynote
speaker was the Director General of the International Organization for
Migration, Mr. McKinley. He said, that now, developed countries are faced,
not with the question of whether to accept migrants or not, but the only
question to answer is: how can migration be managed to ensure that migrants
play a positive and constructive role in the receiving country? This involves
formulating laws and policies on migration management. Many countries in
Europe and the US have come to terms with this. But Japan is coming to
the question a bit later than these countries. However, although late,
this is a good time for Japan to learn from the experiences of other countries
on what options to take.
The UN report says that due to its aging population, Japan would need to
bring in around 600,000 migrants per year in order to sustain its population
and workforce. If the immigration bureau's estimate of 200,000 overstayers
is accurate, their existence now is the most known secret in this society.
There are jobs available for them in the labor market or else, they will
leave this country voluntarily and go home or look for greener pastures.
But the Japanese government does not support this reality, and even pretends
that they don't exist. Oftentimes, when these migrants get into trouble,
for example, if a woman becomes a victim of domestic violence and she reports
it to the police, she is viewed as a violator of the immigration laws alone,
and not as a victim. She is reported by the police to immigration and immigration
will simply deport her back to her country.
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The challenge for the government is first to accept that the need for migrants
is inevitable, and that there is a need to help them integrate in this
society so that they can positively contribute in the many aspects of life
in Japan. A study prepared by the UN concluded that integration of migrants
in host societies depends on the following areas: legal status, command
of the national language, ability to find reasonable paid work, participation
in civic life and access to social services. Many countries that have accepted
the challenge are now setting up policies and programs related to this.
The local people of the receiving country should also be prepared to support
and acknowledge the positive contribution of migration in their own country.
Considering the situation I have previously presented, what are the pastoral
challenges faced by the Church in Japan? Here are some suggestions we have
in the Catholic Tokyo International Center for the parishes where there
are non-Japanese parishioners or communities present:
1. We are grateful that there are Sunday masses in different
languages here and there, but there is a need to make our masses relevant to the life events and needs
of the migrants. We need to bring up to our masses the realities, difficulties as well
as the joys of the migrants. This is not difficult to do if we take time
and effort to truly prepare our Sunday liturgies well.
2. Please make us part of the church family. Make us genuinely participate
not only in the liturgy, but in all the other aspects of the life of the
church too. Help us integrate into the community without loosing our identity. As of
now, their participation is in the form of singing in the choir, taking
turns in the mass readings, cooking "adobo" and joyfully contributing
a dance or a song number during special occasions. Genuine participation
is not only these. They should also take part in the decision-making process
of the community by being members of the Kyokai iinkai or parish teams
or committees. They should be consulted in matters that affect them &
their children.
3. Please offer chances for ongoing formation and training in skills, faith,
spirituality, life and family. We are a people rich in devotion, but poor in catechism. Most of us received
our catechism when we were children and only a few got a chance to update
their knowledge of the faith as adults. Also, we need to be trained to
acquire life skills needed to function in the Japanese society. Please
help us know how to appropriately express our culture in the context of
the realities of life here in Japan.
Also, the helpers, volunteers, catechists in the parishes especially those
facilitating the pre-baptism seminars and the other sacraments need training
and formation, as well as materials and resources on how to effectively
do their ministry.
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If there are formal or informal groups in the parish, please accompany
them. Provide venues where their leaders can be trained and formed. The
process of accompaniment can begin by taking time and effort in knowing
them, in knowing their activities and plans, then guiding and helping them
work for the service of the local community.
4. We need venues for genuine intercultural dialogues. We need to meet each other to interact among us and with other nationalities
so that we can truly understand and respect each other's culture. I don't
only mean the coffee or tea sessions after the masses, or the cultural
festivals and bazaars that we annually do in our parishes. These activities
are good to begin the process of cultural understanding. But perhaps it
is time to move on.
We need to study and work together in raising the awareness of the Japanese
and the non-Japanese community members about the migrants' situation. Everyone
needs to understand how their country of origin and the Japanese society
mutually contributed to their present realities. Maybe we can go into a
deeper dialogue to reflect together, be aware, and humbly admit to each
other our cultural biases. We can also organize activities that would help
us reflect and affirm the contribution of each one in enriching each other's
culture. Deeper intercultural understanding will enable us to affirm the
dignity of each one. Hopefully, through these, every person regardless
of race or nationality can be honored and respected.
5. Perhaps we need to gather together and reflect on how can migrants help
in renewing the church in Japan. Although the migrants left their country of origin for economic reasons,
they carried with them their faith. How can we give service to the local
church? And when we have identified and defined these, the migrants needs
accompaniment in carrying out their contribution.
6. The last, but perhaps the most important, please provide space, time and
programs for our children. Accompany them affectionately to know our faith and be confident of their
identity. Support their learning and play, and give them tasks adapted
to their capacity.
All these take a lot of time, creativity, and skills. The process of building
a truly multi-cultural church is long and slow, not just a one-shot activity.
We need to organize, reflect, and make concerted efforts by formulating
short and long term pastoral plans together. We need to commit ourselves,
Japanese and non-Japanese, in assisting and supporting each other the best
we could. Perhaps the old system and patterns will not work anymore. We
are willing to journey with you in finding new ways of being church.
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