If I might, first of all, I also want to say how pleased I am to be invited to speak before this standing committee.
As Archbishop Ébacher mentioned, each year in the Roman Catholic Church we have World Day for Migrants and Refugees. It's celebrated in the middle of January. In 2006, on that occasion, this document “We are aliens and transients before the Lord our God”, Pastoral Letter on Immigration and the Protection of Refugees, was published, which was distributed throughout the country and is available on our website. So in my remarks I want to bring out a few of the ideas and a few of the concerns that are mentioned in this document.
In the Hebrew Scriptures or the Old Testament, King David proclaimed to his people, “We are aliens and transients before the Lord our God, as were all our ancestors”. I think this awareness of our precariousness reinforces the importance of welcoming the stranger. This is why hospitality is, you might say, the ancient name for justice.
Our Lord holds in judgment people who, out of hypocrisy or callousness, fail to welcome the stranger. The sin is an offence against the beatitudes, and it is one that can be committed both in our personal failures and collectively.
We might ask, why should hospitality matter? Well, it matters because human beings are created to live in communion with each other, and to deny this, to exclude, to shun, to render, or refouler is to dehumanize profoundly a person. So in ancient times and in many parts of the world today, the refusal of hospitality ends up being a death sentence.
If I might suggest, Mr. Chairman, a core question for your report to the House of Commons could be how does Canada's refugee and migrant system meet the test of hospitality as justice?
I would propose four elements of an answer, drawing, as I said, three of them from our pastoral letter, and the last from recent developments in the Vatican's international examination of counter-terrorism.
Let me begin with the first. In entering into the safe third country agreement with the United States, Canada has left in the hands of a foreign government the determination of the final disposition of people to whom we deny refugee status. This places us, then, at risk of violating our international obligations under the United Nations Convention relating to the Status of Refugees, to respect the principle of non-refoulement.
The safe third country agreement allows Canada illicitly to wash its hands of these obligations, leaving it for U.S. officials to render, refouler, or hold in detention people who could otherwise have had a viable refugee claim, and there is no appeal and every likelihood that the safe third country agreement violates the Charter of Rights and Freedoms.
Furthermore, the safe third country agreement is problematic in the context of recent developments in U.S. counter-terrorism legislation. The passage in September of the Military Commissions Act further embeds the category of material support of terrorism.
This was first introduced in the U.S.A. Patriot Act. This category is used routinely to deny asylum to refugees fleeing from religious persecution, terrorist cabals, rape gangs, and despotic regimes. It is used to return them, then, to the hands of their oppressors.
So when Canada shuts the door on people who might but for this safe third country agreement have bona fide refugee claims, we become complicit in a bureaucratized evil that is correctly denounced by a growing number of inter-religious consensus in the United States.
So we make our own the words of these Jewish and Christian and Muslim leaders who insist that refugees cannot become the unintended victims of the war against terror.
This situation shows that there is a painful Canadian reality in the Holy See's response to the report of the United Nations High Commissioner for Refugees, where it says:
A certain deterioration of the legal concept of asylum appears to be taking place as some states give preference to national legislation or bilateral agreements over international refugee law.
We recommend, therefore, that Canada abrogate the safe third country agreement. Preparatory to this, we urge the committee to recommend a comprehensive, objective, and high-level review of what has become of the people who were turned away thus far through the application of this agreement.
Though we speak at considerable removal from the world of the House of Commons, the second point I want to make is that it is hard for us to understand how governments can fail to implement the appeal provisions of the Immigration and Refugee Protection Act and not face some form of meaningful censure. It was on the promise of a fair and timely appeal system that the legislation carried. The executive branch's failure to fulfill this promise is a sign of obdurate defiance of democratic authority.
In the absence of an effective right to appeal, many parishes and denominational congregations are placed in the position of having to make agonizing decisions of whether or not to grant sanctuary. As other witnesses I'm sure have testified to you, it is very rare that churches choose to grant sanctuary, notwithstanding the many requests they receive. They do so only after close examinations of the facts before them, through an extensive process of communal deliberation. Granting sanctuary, then, for these churches is an exercise of their informed conscience that must take into account the prospect of breaking the law, risking fines and imprisonment, or violating conscience and the imperative of hospitality.
When all other recourse has failed, I think granting sanctuary is a way to call the government's attention to an exceptional injustice and a way to denounce a specific and unacceptable failure of the immigration system in faithfulness to the Lord's own call to hospitality as justice. We recommend, therefore, that the committee unanimously call upon the government to implement a rigorous, transparent, and timely appeal system, as required in the act.
The third point would be that there seems to be a lack of political will to make private or collective sponsorships work. One of the most arduous burdens a family can bear is to be separated and uprooted for a prolonged period of time. For example, according to the department's own figures, 50% of the cases in Africa and the Middle East have delays of 22 months, with 70% to 80% of cases taking 29 to 34 months. From this, it seems that the delays are in fact a form of systematic discrimination, a head tax exacted in time, not in money. We also note, by the department's own numbers, that 70% or 80% of cases reuniting refugee women and men with their children take up to 16 to 21 months.
We recommend to the committee that it call upon the government to eliminate obstacles that impede the speedy reunification of families and reduce the waiting time for collective sponsorships. For our part, we stand ready to collaborate with the government to make this system work.
Finally, on October 5, 2005, the Holy See intervened at the United Nations High Commission for Refugees to denounce the mushrooming of detention centres for asylum seekers and a generalized policy of detention that is more a rule, prompted by national order and security, than an exception. This is a product of a culture of fear, a culture that cannot be reconciled with democratic values. It feeds, in the words of this intervention, racist and xenophobic behaviour.
We recommend that the committee call upon the government to guard against a generalized policy of detention, ensuring that our system is in accord with the values of a free and democratic society.
It is for this committee to continue the work of reasserting the primacy of human dignity, human rights, and respect for the rule of law as core democratic values that make demands on Canada's refugee and migrant system. It's good to remember that the Roman Catholic Church is comprised of people from every part of the world. You can see this in any church or cathedral in the country. Moreover, the country has grown stronger through its capacity to embrace religious pluralism, to authentically reflect the face of the human family.
You do not therefore work alone, but instead have a vast constituency of Canadians, ourselves included, who continue to believe that Canada's vocation is to be a sign and safeguard of a new global culture of peace and hospitality. This culture of peace and hospitality comes first of all from our affirmation, in the face of terrorism, nihilism, fanatical fundamentalism, and militarism, that every woman, man, and child is of equal human dignity and we share a common transcendent destiny.
We have every confidence that the imperative of hospitality asserted in your work as legislators and in our work as pastors will preserve democracy and allow it to flourish because it has allowed faith, solidarity, and communion to flourish.
Thank you.