Experts in this Topic

Alyssa Ayres
Alyssa Ayres

Adjunct Senior Fellow for India, Pakistan, and South Asia

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  • Religion
    Academic Webinar: Religious Literacy in International Affairs
    Play
    Susan Hayward, associate director of the Religious Literacy and the Professions Initiative at Harvard Divinity School, leads the conversation on religious literacy in international affairs.   FASKIANOS: Welcome to the final session of the Fall 2022 CFR Academic Webinar Series. I’m Irina Faskianos, vice president of the National Program and Outreach here at CFR. Today’s discussion is on the record, and the video and transcript will be available on our website, CFR.org/Academic if you would like to share it with your classmates or colleagues. As always, CFR takes no institutional positions on matters of policy. We’re delighted to have Susan Hayward with us to discuss religious literacy in international affairs. Reverend Hayward is the associate director for the Religious Literacy and Professions Initiative at Harvard Divinity School. From 2007 to 2021, she worked for the U.S. Institute of Peace (USIP), with focus on Sri Lanka, Myanmar, Columbia, and Iraq. And most recently serving as senior advisor for Religion and Inclusive Societies, and as a fellow in Religion and Public Life. During her tenure at USIP, Reverend Hayward also coordinated an initiative exploring the intersection of women, religion, conflict, and peacebuilding, partnership with the Berkley Center at Georgetown University and the World Faith Development Dialogue. And she coedited a book on the topic entitled Women, Religion and Peacebuilding: Illuminating the Unseen. Reverend Hayward has also taught at Georgetown and George Washington Universities and serves as a regular guest lecturer and trainer at the Foreign Service Institute. And she’s also a member of the Council on Foreign Relations. So, Susan, thank you very much for being with us today. Can you begin by explaining why religious literacy is so important for understanding international affairs? HAYWARD: Yeah, absolutely. Thank you, Irina. And thanks to the Council on Foreign Relations for inviting me to be a part of this webinar. And I really appreciate you and the invitation, and I appreciate all of you who have joined us today, taking time out of what I know is a busy time of year, as we hurdle towards final exams and cramming everything into these last weeks of the semester. So it’s great to be with all of you. I am going to be—in answering that broad question that Irina offered, I’m going to be drawing on my work. As Irina said, I worked at the—I work now at Harvard Divinity School’s Religion and Public Life Program. And what we seek to do here is to do here is to advance the public understanding of religion in service of a just world at peace. And we do that, in part, by working with professionals in governments and foreign policy, and in the humanitarian sector, as well as working with our students who are seeking to go into vocations in those professional spheres. And then my fourteen years with the Religion and Inclusive Societies Program at the U.S. Institute of Peace. So I’ll say a little bit more about both of those as we go along, and those experiences, but I’m also happy to answer any questions about either of those programs when we turn to the Q&A. And I should say that I’m going to be focusing as well—given that a lot of you all who are joining us today are educators yourselves or are students—I’m going to be focusing in particular on how we teach religious literacy within international affairs. So I wanted to begin with the definition of religious literacy, because this is a term that is increasingly employed as part of a rallying cry that’s based on a particular diagnosis. And the diagnosis is that there has been insufficient deep consideration of the multiple and complex dimensions of religion and culture that impact international affairs at all levels across the world. And that the result of that lack of a complex understanding of religion in this arena has been the—the hamstringing of the ability of the international system to operate in ways that are effective in bringing justice, peace, democracy, human rights, and development. So I’m going to circle back to that diagnosis in a bit. But first I want to jump to the prescription that’s offered, which is to enhance religious literacy using various resources, trainings, courses, and ways that are relevant for foreign policymakers and those working across the international system, as well as those students who are in the schools of international affairs, or other schools and planning to go into this space, into this profession. So the definition that we use here at Harvard Divinity School—and this is one that has been adopted by the American Academy of Religion, which is the scholarly guild for religious studies—defines it in this way: Religious literacy is the—entails the ability to discern and analyze the fundamental intersections of religion and social, political, and cultural life through multiple lenses. So specifically, one who is religious literate will possess a basic understanding of different religious traditions, including sort of fundamental beliefs and practices and contemporary manifestation of different religious traditions, as well as how they arose out of and continue to be shaped by particular social, historical, and cultural contexts. And the ability to discern and explore the religious dimensions of political, social, and cultural expressions across time and space. So this gets broken down in two different ways—three, according to me. But that definition focuses on two in particular. One is often referred to as the confessional approach or the substantive approach. So that’s looking at understanding different religious traditions and their manifestations in different places. That’s understanding something fundamental about the difference between Theravada Buddhism and Vajrayana Buddhism, for example. Or how Islam is practiced, and dominantly practiced in Nigeria, versus in North America, for example. The second approach is the religious studies approach. Which is sometimes also called the functional approach. So that’s the ability to be able to analyze the ways in which religions in complex ways are really intersecting with social, and political, and economic life, even if not explicitly so. But in implicit, embedded ways shaping different kinds of economic systems, social systems, and political systems, and being able to analyze and see that, and so ask particular questions and consider different kinds of policy solutions—diagnoses and solutions that can take that into account. And then finally, I add the religious engagement approach. That particularly comes out of my work when I was at USIP and working with foreign policymakers in the State Department and elsewhere. To some extent, overseas as well, those in the diplomatic sector. Which I understand is determining whether, when, and how to engage with specifically defined religious institutions, actors, and interests, including on issues related, for example, with religious freedom, in ways that are inclusive, just, strategic, and, importantly for the U.S. context, legal. So abiding by the Establishment Clause of the Constitution. Now, all three types of religious literacy defined here depend on three principles or ideas. So the first is that they understand religions as lived, as constituted by humans who are constantly interpreting and reinterpreting their religious traditions. This means that as a result they are internally diverse, sometimes very internally contradictory. They’ll have different religious interpretations with respect to particular human rights issues, particular social issues, issues related to gender, and so on and so forth. That they change over time. That that sort of complex interpretive process that is going on within religious traditions also leads to kind of larger normative changes within religious traditions over history in different temporal contexts. And that they’re culturally embedded. So as the question I was asking earlier, how is Islam, as it’s understood and practiced in Nigeria, different from how it’s understood and practiced in North America, for example. There are ways in which the particular religious interpretations and practices of a tradition are always going to be entangled with specific cultural contexts in ways that are near impossible to disentangle at times. And that means that they just manifest differently in different places. And this—these ideas of religion as lived pushes against an understanding of religions as being static or being monolithic. So that then leads us to ensure that there’s never—that it’s always going to be a problem to make sweeping claims about entire religious traditions because you’ll always find somebody or some community within those religious traditions that don’t believe or practice according to the claim that you just made about it. And that applies to situations of violent conflict and with respect to human rights, on global issues like climate and migration. This idea, the internal diversity in particular, is what is at play when you hear the phrase “Ambivalence of the Sacred” that was coined by Scott Appleby in his—in this very influential book by the same name. I’ll throw in here a quote from Scott Appleby from that book, this idea that religions are always going to show up in ambivalent or contradictory ways across different places, but also sometimes in the very same contexts. So I think we can see that, for example, in the U.S. right now, and that there’s no one, let’s say, religious position with respect to reproductive rights, for example. There’s a great deal of internal plurality and ambivalence that exists across religious traditions and interpretations within the Christian tradition and beyond about that specific issue. Moreover then, what religion is, what is considered religious, what is recognized as religious and what isn’t, and how it manifests in different contexts depends on just a complex array of intersecting factors. I’m going to come back to—that’s kind of meaty phrase just to throw out there, so I’m going to come back to that in a minute. So the second principle or idea of religious literacy that I want to highlight here is the idea of right-sizing religion. This is a phrase that Peter Mandaville used quite a bit when he was in the State Department’s Religion and Global Affairs Office under the Obama administration and has written about. So I’ll turn you to that article of his to understand more about it. But the central idea is that we don’t want to over nor underemphasize religion’s role in any given context. So just by way of a quick example, in looking at the Rohingya crisis or the ethnic cleansing of Rakhine State in Myanmar, one could not say it was all about religion, that it was about Buddhist nationalists who are anti-Muslim wanting to destroy a particular religious community. Nor could you say it had nothing to do with religion, because there were these religious dimensions that were at play in driving the violence towards the Rohingya and the larger communities’ acceptance of that violence against the Rohingya community. But if you were to overemphasize the religious roles, the religious dimensions of that crisis, then your policy solutions—you might look at religious freedom tools and resources to be able to address the situation. And that would address the situation in part, but obviously there were other economic and political factors that were at play in leading to the Rohingya crisis. And including certain economic interests with oil pipelines that were being constructed across lands that the Rohingya were living on in Rakhine state, or the political conflict that was taking place between the military and the National League of Democracy, and so on. So addressing the crisis holistically and sustainably requires that we right-size the role that religion is playing in that particular crisis. And that goes across the board, in looking at conflicts and looking at the role of religion in climate, and addressing climate collapse, and so on and so forth. We need to always neither under nor overestimate the role that religion is playing in driving some of these issues and as a solution in addressing some of these issues. OK. So with that definition and principles of religious literacy in mind, I want to go back to the diagnosis that I gave at the—that I mentioned at the top, for which religious literacy is offered as a solution. The diagnosis, if you remember, was that there’s been insufficient consideration given to the multiple and complex dimensions of religion and culture that impact international affairs. So I’m going to demonstrate what it means to apply the religious studies approach to religious literacy, or the functional approach to religious literacy, to help us understand why that might be. And remember, the religious studies approach is seeking to discern and explore the religious dimensions of political, social, and cultural expressions and understandings across time and place. So this approach, in trying to answer that question and consider that diagnosis, it would invite us to look historically at the development of the modern international legal and political systems in a particular time and place in Western Europe, during the European Enlightenment. As many of you may well know, this came about in the aftermath of the so-called confessional or religious wars. Those were largely understood to have pitted Protestants against Catholics, though it’s more complicated in reality. But broadly, that’s the story. And the modern state, on which the international system was built, sought to create a separation between religious and state authority. For the first time in European history, this separation between religious and state authority that became more rigid and enforced over time, in the belief that this was necessary in order to ensure peace and prosperity moving forward, to bring an end to these wars, and to ensure that the state would be better able to deal with the reality of increasing religious pluralism within Europe. So this was essentially the idea of secular political structures that was born in that time and place. And these secular political structures were considered to be areligious or neutral towards religion over time, again. In the process of legitimating this sort of revolutionary new model of the secular modern state, and in the process of creating this demarcated distinction that had not previously existed—at least, not a neat distinction of the secular or the political authority and the religious—the religious authority—there was an assertion as part of that ideologically legitimate and support that. There was an assertion of the secular as rational, ordered, and associated with all of the good stuff of modernity. Meanwhile, the religious was defined in counter-distinction as a threat to the secular. It was irrational, backwards, a threat to the emerging order. A not-subtle presumption in all of this is that the new modern state and the international system would serve as a bulwark against archaic, dangerous, religious, and other traditionally cultural, in particular, worldviews and practices in—it would be a bulwark against that, and a support for this neutral and considered universal international law and system—secular system. Now, I realize I’m making some, like, huge, broad historical sweeps here, given the short amount of time I have. But within that story I just told, there is a lot more complexity that one can dig into. But part of what I seek to do in offering religious literacy in international relations theory and practice to students, and to practitioners in this realm, is to help those operating in the system think through how that historically and contextually derived conception of religion and the co-constitutive conception of secularism continues to operate within and shape how we interpret and respond to global events within the system. And this occurs—I see this happening in two dominant ways. One is, first, in thinking about religion as a distinct sphere of life that can be disentangled entirely from the political, when in reality religion is deeply entangled with the political, and vice versa. And scholars like Talal Asad and Elizabeth Shakman Hurd have done really great work to show how even our understanding of the secular and secular norms and so on is shaped by Protestant Christian commitments and understandings. And saying within that, our understanding of what religion is—like, a focus on belief, for example, which has been codified in a lot of religious freedom law, as part of the international system—again, tends to emphasize Protestant Christian understandings of what religion is and how it functions. So that’s the first reason for doing that. And then second, in understanding religion to be a threat to modernity, and sometimes seeing and responding to it as such rather than taking into account its complexity, its ambivalence, the ways in which it has been a powerful force for good, and bad, and everything in between, and in ways that sometimes let the secular off the hook for ways that it has driven forms of violence, colonialism, gender injustice, global inequalities, the climate crisis, and so on. So those are the consequences of when we don’t have that religious literacy, of those potential pitfalls. And, on that second point, of the ways in which religion continues to be defined in ways that can overemphasize its negative aspect at time within the international system, I commend the work of William Cavanaugh in particular and his book, The Myth of Religious Violence to dig into that a little bit more. So what we’re seeking to do, in bringing that kind of religious literacy to even thinking about the international system and its norms and how it operates, is to raise the consciousness of what Donna Haraway calls the situatedness of the international system, the embedded agendas and assumptions that inevitably operate within it. And it invites students to be skeptical of any claims to the systems neutrality about religion, how it’s defined, and how it’s responded to. So I recognize that that approach is very deconstructionist work. It’s informed by, post-colonial critical theory, which reflects where religious studies has been for the last couple decades. But importantly, it doesn’t, nor shouldn’t ideally, lead students to what is sometimes referred to as analysis paralysis, when there’s sort of groundedness within hypercritical approaches, only looking at the complexity to a degree that it’s hard to understand how to move forward then to respond constructively to these concerns. Rather, the purpose is to ensure that they’re more conscious of these underlying embedded norms or assumptions so that they can better operate within the system in just ways, not reproducing forms of Eurocentrism, Christo-centrism, or forms of cultural harm. So the hope is that it helps students to be able to better critique the ways in in which religion and secularism is being—are being discussed, analyzed, or engaged within international affairs, and then be able to enter into those kinds of analysis, policymaking, program development, and so on, in ways that can help disrupt problematic assumptions and ensure that the work of religious literacy or religious engagement is just. So I’m just going to offer one example of how this kind of critical thinking and critical—the way of thinking complexly about religion in this space can be fruitful. And it speaks back to one of the things Irina noted about my biography, the work I had done looking at women and religion and peacebuilding. So while I was at USIP, in that program, we spent several years looking specifically and critically at forms of theory and practice, and this subfield that had emerged of religious peacebuilding. And we were looking at it through the lens of gender justice, asking how religion was being defined in the theory or engaged in the peacebuilding practice and policy in ways that unintentionally reinforced gender injustice. And what we found is that there were assumptions operating about certain authorities—often those at the top of institutions, which tended to be older, well-educated men—representing entire traditions. Assumptions made about their social and political power as well. When in reality, we knew that those of different genders, and ages, and socioeconomic locations were doing their own work of peacebuilding within these religious landscapes, and had different experiences of violence, and so different prescriptions for how to build peace. So we began to ask questions, like whose peace is being built in this field of religious peacebuilding that was emerging? And the work that USIP had been doing in this space of religious peacebuilding? Whose stories were being left out in the dominant analyses or narratives in the media about religious dimensions of certain conflicts, and what are the consequences of that? So these kinds of questions are grounded in the recognition of, again, the internal diversity, the change over time of religious traditions. And they help ensure that analysis and policy actions aren’t unintentionally reproducing forms of harm or structural violence. I’m almost done. So please do bring your questions so that we can engage in a discussion with each other. But I wanted to end by offering a couple examples of resources that I think might be helpful to both enhancing your own religious literacy but also as potential pedagogical tools in this work. So first is Religious Peacebuilding Action Guides that were produced by the U.S. Institute of Peace, in partnership with Salam Institute for Peace and Justice, and the Network for Religious and Traditional Peacemakers. There’s four guides. They’re all available for free online. Once I close down my PowerPoint, I’m going to throw the links for all of these things I’m mentioning into the chat box so you can all see it. But one of the things—I’m just going to dive in a little bit to the analysis guide, because one of the things that I think is useful in helping, again, to help us think a little bit more complexly about religion, is that it takes you through this process of thinking about the different dimensions of religion as defined here—ideas, community, institutions, symbols and practices, and spirituality. So it’s already moving beyond just an idea of religious institutions, for example. And it takes you through doing a conflict assessment, and asking the questions related to religion with respect to the drivers of the conflict and the geographic location and peacebuilding initiatives, to help you craft a peacebuilding—a religious peacebuilding initiative. I have used this framework as a means to help students think through the ambivalence of religion as it manifests in different places. So I have an example there of a question that I have sometimes used that has been fruitful in thinking about how these five different dimensions of religion have manifested in American history in ways that either have advanced forms of racialized violence and injustice or that have served as drivers of peace and justice. And there’s lots of examples across all of those dimensions of the ways in which religion has shown up in ambivalent ways in that respect. There’s also—USIP’s team has produced a lot of amazing things. So I’ll put some links to some of their other resources in there too, which includes they’re doing religious landscape mappings of conflict-affected states. They have an online course on religious engagement in peacebuilding that’s free to take. Another resource is from here, at Harvard Divinity School in the Religion in Public Life Program. And we provide a series of case studies that is for educators. It’s primarily created educators in secondary schools and in community colleges, but I think could easily be adapted and used in other kinds of four-year universities or other kinds of professional settings, where you’re doing trainings or workshops, or even just holding discussions on religious literacy. So there’s a series of kind of short, concise, but dense, case studies that are looking at different religions as they intersect with a host of issues, including peace, climate, human rights, gender issues. And it says something about that case study here—the example that I have here is the conflict in Myanmar, pre-coup, the conflicts that were occurring between religious communities, and particularly between Buddhist communities and Muslim communities. And then there’s a set of discussion questions there that really help to unearth some of those lessons about internal diversity and about the ways in which religious intersects with state policies and other kinds of power interests and agendas—political power interests and agendas. And then also, at our program, Religion and Public Life, we have a number of courses that are available online, one that’s more on the substantive religious literacy side, looking at different religious traditions through their scriptures. Another course, it’s on religion, conflict and peace, all of which are free and I’m going to throw them into the chat box in a moment. And we also have ongoing workshops for educators on religious literacy, a whole network with that. So you’re welcome to join that network if you’d like. And then finally, we have a one-year master’s of religion and public life program for people in professions—quote/unquote, “secular” professions—who want to come and think about—they’re encountering religion in various ways in their work in public health, or in their work in journalism. And so they want to come here for a year and to think deeply about that, and bring something back into their profession. And then the final thing, and then I’m going to be done, and this one is short, is the Transatlantic Policy for Religion and Diplomacy, which brings together point people from—who work on religion across different foreign ministries in North America and Europe. And their website, religionanddiplomacy.org, has a lot of really great resources that—reports on various thematic issues, but also looking at religion in situ in a number of different geographic locations. They have these strategic notes, that’s what I have the image of here, that talk about, at a particular time, what are some of the big stories related to religion and international affairs overseas. And they list a number of other religious literacy resources on their website as well. So I commend all of that to. And with that, let me stop share, throw some links into the chat box, and hear responses and questions from folks. FASKIANOS: Wonderful. Thank you for that. That was terrific. And we are going to send out—as a follow-up, we’ll send out a link to this webinar, maybe a link to your presentation, as well as the resources that you drop into the chat. So if you don’t get it here, you will have another bite at the apple, so to speak. (Gives queuing instructions.) So I’m going to go first to the written question from Meredith Coon, who’s an undergraduate student at Lewis University: What would be a solution for India to have many different religions live in peace with each other, especially since most religions share a lot of the same core values of how people should live? And how can society prevent the weaponization of religion, while still allowing broad religious freedom? HAYWARD: All right. Thank you for the question, Meredith. And one thing just to note, by way of housekeeping, I’m not sure I can actually share the links with all of the participants. So we’ll make sure that you get all of those links in that follow-up note, as Irina said. So, Meredith, I think a couple things. One, I just want to note that one of the assumptions within your question itself is that folks of different religious persuasions are constantly at conflict with one another. And of course, there is a reality of there is increasing religious tensions around the world, communal tensions of many different sorts, ethnic, and religious, and racial, and so on, across the world. And the threat to democracy and increasing authoritarianism has sometimes exacerbated those kinds of tensions. But there’s also a lot of examples presently and historically of religiously incredibly diverse communities living in ways that are harmonious, that are just, and so on. So I think it is important—there’s a lot of work that supports forms of interfaith dialogue and intra-faith dialogue. And I think that that work is—will always be important, to be able to recognize shared values and shared commitments, and in order to acknowledge and develop respect and appreciation for differences as well on different topics—again, both within religious traditions and across them. But I think that dialogue alone, frankly, is not enough. Because so often these tensions and these conflicts are rooted in structural violence and discrimination and concerns, economic issues, and political issues, and so on. And so I think part of that work, it’s not just about building relationships kind of on a horizontal level, but also about ensuring that state policies and practice, economic policies and practices, and so on, are not operating in ways that disadvantage some groups over others, on a religious side, on a gender side, on a racial side, and so on. So it’s about ensuring as well inclusive societies and a sense as well of inclusive political systems and inclusive economic systems. And doing that work in kind of integrated ways is going to be critical for ensuring that we’re able to address some of these rising forms of violations of religious freedom. Thanks again for the question. FASKIANOS: Thank you. Next question from Clemente Abrokwaa. Clemente, do you want to ask your question? Associate teaching professor of African studies at Pennsylvania State University? I’m going to give you a moment, so we can hear some voices. Q: OK. Thank you very much. Yeah, my question is I’m wondering how peacebuilding, in terms of religious literacy, how would you look at—or, how does it look at those that are termed fundamentalists? How their actions and beliefs, especially their beliefs, those of us—there are those outside who perceive them as being destructive. So then to that person, is their beliefs are good. So they fight for, just like anyone will fight for, what, a freedom fighter or something, or a religious fighter in this case. So I’m just wondering how does religious literacy perceive that in terms of peacebuilding? HAYWARD: Right. Thank you for the question, Professor Abrokwaa. I really appreciate it. So a couple things. One, first of all, with respect to—just going back, again, to the ambivalence of the sacred—recognizing that that exists. That there are particular religious ideas, commitments, groups, practices that are used in order to fuel and legitimate forms of violence. And I use violence in a capacious understanding of it, that includes both direct forms of violence but also structural and cultural forms of violence, to use the framework of Johan Galtung. And so that needs to be addressed as part of the work to build peace, is recognizing religious and nonreligious practices and ideas that are driving those forms of violence. But when it comes to religious literacy to understand that, a couple ways in which the principles apply. One is, first, not assuming that their—that that is the only or exclusive religious interpretation. And I think sometimes well-meaning folks end up reifying this idea that that is the exclusive religious interpretation or understanding when they’re—when they’re offering sometimes purely nonreligious responses to it. And what I mean by this, for example, let’s look at Iran right now. I read some analyses where it’s saying that, the Iranian authorities and the Ayatollahs who comprise the Supreme Council and so on, that they—that they define what Islamic law is. And there’s not a qualification of that. And in the meantime, the protesters are sort of defined as, like, secular, or they’re not—the idea that they could be driven by certain—their own Islamic interpretations that are just as authoritative to them, and motivating them, and shaping them is critical. So being able to recognize the internal plurality and not unintentionally reify that particular interpretation of a religious tradition as exclusive or authoritative. Rather, it’s one interpretation of a religious tradition with particular consequences that are harmful for peace. And there are multiple other interpretations of that religious tradition that are operating within that context. And then a second way that the religious literacy would apply would also look at the ways in which sometimes the diagnoses of extremist groups that are operating within a religious frame doesn’t right-size the role of religion in that. It sometimes overemphasizes the religious commitments, and drives, and so on. And so, again, we need to right-size. There are religious motivations. And we need to take those seriously. And we need to develop solutions for addressing that. And there are economic interests. And there are political interests. So there’s a whole host of factors that are motivating and inspiring and legitimating those groups. And being able to take into account that more holistic picture and ensure that your responses to it are going to be holistic. And then one final thing I want to say that’s not with respect to religious literacy as much—or, maybe it is—but it’s more just about my experience of work at USIP, is that—and it kind of goes back to the question that Meredith asked before you about religious harmony between multireligious relations and harmony, is that I sometimes finds that engaging with groups that are defining themselves and motivating themselves with a primary grounding in religion, that they’re not going to participate generally in interfaith initiatives, and so on, right? And so that’s where some of that intra-faith work can be particularly important. I saw this, for example, in Myanmar, when their—when previously the movement that was known as Ma Ba Tha, which was defined by some as a Buddhist nationalist anti-Muslim kind of Buddhist supremacist group. The folks who were most successful in being able to engage in a values-grounded conversation with members of the organization were other Buddhist monks, who were able to speak within the language of meaning and to draw attention to, like, different understandings of religious teachings or religious principles with respect to responding to minority groups, and so on. So I think that’s in particular, with addressing those groups, that’s where that intra-religious work or intra-communal work can be really critical, in addition to some of that cross-communal work. FASKIANOS: Thank you. So we’ve seen, obviously, the war in Ukraine and how Christian Orthodoxy is being—or, Greek Orthodoxy in Ukraine, and the division. Can you talk a little bit about that and how it’s playing out with Russian identity? HAYWARD: Yeah, absolutely. There’s been some really good analysis and work out there of the religious dimensions of the Russia-Ukraine conflict. So again, the sort of dominant story that you see, which reflects a reality, is that there are ways in which political and religious actors and interests are aligning on the Russian side in order to advance particular narratives and that legitimate the invasion of Ukraine that—that are about sort of fighting back against an understanding of the West as being counter to traditional and religious values. Those are some of the religious understandings. And then that concern gets linked then to the establishment of an independent or autocephalous Orthodox Church within the Ukraine context. And you see—in particular, what’s pointed to often is the relationship between Patriarch Kirill in the Russian Orthodox Church, and Putin, and the ways in which they’ve sort of reinforced each other’s narrative and offered support to it. And there’s really great analysis out there and stories that have been done about that. And that needs to be taken into account in responding to the situation and, I would say, that some of the religious literacy principles would then ask us to think about other ways in which religion is showing up within that, that go beyond the institution too. So a lot of the news stories that I’ve seen, for example, have focused exclusively on—sometimes—exclusively on the clerics within the Orthodox Church and their positions, either in support of or in opposition to the war. But in reality, on the ground there’s a lot more complexity that’s taken place, and a lot more of the ways in which different individuals and communities on both the Russia and the Ukraine side are responding to the violence, to the displacements, and so on. It paints a more complex and, I think, fascinating story, frankly. And sort of illuminates ways forward in support of peacebuilding. For example, there’s ways in which different kinds of ritual practices within Orthodoxy have served as a source of support and constancy to folks who are living in this situation of insecurity and displacement, in ways that have been helpful. There are, of course, other religious traditions that exist within both Ukraine and Russia that are operating and responding in different ways. Like, the Jewish community in Ukraine and the Catholic—the Greek Catholic Church in Ukraine. So looking at those complexities both within Orthodoxy, but there’s many different ways that Orthodox Christians are responding in both countries. There’s not one story of Orthodox Christianity and the invasion of Ukraine. But also looking at some of the religious diversity within it. And that helps to ensure, like I said, one, that we’re developing solutions that are also recognizing the ways in which religion at a very ground level is serving as a source of support, humanitarian relief, social, psychological support to people on the ground, as well as the ways in which it’s sort of manifesting ambivalently and complexly in ways that are driving some of the violence as well. And it also helps to push back against any sort of a narrative that this is about a Russian religion—on the Russian side—this is about a religious war against a secular, non-religious West or Ukraine, right? That that goes back to what I was talking about with the historical sort of contingencies that are baked into this system a little bit. And in defining it in that way, Russia’s religious and its motivations are religious, Ukraine’s not religious, that’s both not true—(laughs)—because there’s many religious folks within the Ukraine and within the West generally, but also feeds—it feeds the very narrative that Putin and Kirill are giving of a secular West that is anti-religion, that is in opposition to Russian traditional values. FASKIANOS: It seems like there needs to be some training of journalists too to have religious literacy, in the same way that we’re talking about media literacy. HAYWARD: Yeah. FASKIANOS: Probably should be introduced as well. (Laughs.) HAYWARD: Yeah, Irina, it’s funny, we did—one of my students actually did a kind of mapping and analysis of stories about the Russia-Ukraine conflict and the religious dimensions of it. And she noted that there was—for example, it was—almost always it was male clerics who were being quoted. So there was very little that was coming from other gendered perspectives and experiences on the ground, lay folks and so on. And again, for that—for that very reason it’s sort of—because we know so many policymakers and international analysis are depending on these kinds of media stories, I worry that it creates a blinder to potential opportunities for different kinds of ways of addressing needs and partners for addressing needs on the ground. FASKIANOS: Great. Thank you. I’m going to go next to Liam Wall, an undergraduate student at Loyola Marymount University: With so much diversity within religions itself, how can we avoid the analysis paralysis you mentioned and take in as many unique perspectives as possible, without letting that stand in the way of progress? How does one know that they have enough religious literacy and can now become an effective practitioner? HAYWARD: Well, OK, the bad news is that you will never have enough religious literacy. (Laughs.) This is a process, not an end. There are scholars here at Harvard who have been studying one particular sect of a particular religious tradition for their entire adult lives, and they would still say that they are students of those traditions, because they’re so complex. Because so many of these traditions are composed of a billion people or just—just 500 million people. But that means that there’s going to be an incredible diversity to explore. And so that’s the bad news. But the good news is, one, like, first take the burden off of your shoulders of having to be an expert on any one particular religious tradition, in order to be able to help to develop and enhance your own religious literacy, and those of others, and to operate in ways that reflect the principles of religious literacy, is the good news. As well as there are many different kinds of resources that you can turn to in order to understand, for example if you’re going to be working in a particular geographic location, scholarship, people you can speak to in order to begin to understand at least some of the specific manifestations and practices, and some of the disputes and diversity that exists within that particular country or geographic location across religious traditions. But, secondly, I would say, it’s almost more important than—like, the substance is important. But what’s just as important, if not more important, is understanding what kinds of questions to be asking, and to be curious about these religious questions and their intersection with the political and social. So we sometimes say that religious literacy is about developing habits of mind in how we think about these religious questions, and what kinds of questions we ask about religion. So it’s about developing that kind of a reflex to be able to kind of see what’s underneath some of the analysis that you’re seeing that might be relevant to religion or that might be advancing particularly problematic understandings of religion, or reinforcing binaries like the secular and the religious and so on. And that’s just as—just as important. So the extent to which you’re continuing to, like, hone those—that way of thinking, and those habits of mind, that will set you up well for then going into this space and being able to ask those particular questions with respect to whatever issues you’re focusing on, or whatever geographic location you’re looking at. FASKIANOS: Great. I’m going to go next to Mohamed Bilal, a postgraduate student at the Postgraduate Institute of Management in Sri Lanka. HAYWARD: Yay! FASKIANOS: Yes. How does sectarianism influence our literacy? In turn, if we are influenced by sectarianism, then would we be illiterate of the religion but literate of the sect? Thus, wouldn’t such a religious literacy perpetuate sectarianism? HAYWARD: Thank you for the question, Mohamed. It’s—I miss Sri Lanka. I have not been there in too long, and I look forward to going back at some point. So I would say sectarianism, in the sense of—so, there’s both religious sects, right? There’s the existence of different kinds of religious traditions, interpretive bodies, jurisprudential bodies in the case of Islam. And then broader, different schools or denominations. The term that’s used depends on the different religious tradition. And that reflects internal diversity. Sectarianism, with the -ism on the end of it, gets back to the same kinds of questions that I think Professor Clemente was asking with respect to fundamentalism. That’s about being sort of entrenched in an idea that your particular religious understanding and practice is the normative, authentic, and pure practice, and that all others are false in some ways. That is a devotional claim or—what I mean by a devotional claim, is that is a knowledge claim that is rooted within a particular religious commitment and understanding. And so religious literacy in this case would—again, it’s the principles of internal diversity, recognizing that different sects and different bodies of thought and practice are going to exist within religious traditions, but then also ensuring that any claim to be normative or to be orthodox by any of these different interpretive bodies is always a claim that is rooted within that religious tradition that we sometimes say is authentic. It’s authentic to those communities and what they believe. But it’s not exclusive. It’s not the only claim that exists within that religious tradition more broadly. And the concern is about—sects are fine. Different denominations, different interpretative bodies are fine and a good and sort of natural thing, given the breadth and the depth of these religious traditions. The problem is that -ism part of it, when it becomes a source of competition or even potentially violence between groups. And so that’s what needs to be interrogated and understood. FASKIANOS: So another question from John Francis, who’s the senior associate vice president for academic affairs at the University of Utah: If you were training new diplomats in other countries to be stationed in the United States, where a wide range of religious traditions thrive, how would you prepare them for dealing with such religious variation? HAYWARD: The same way I would—and thank you, again, for the question. The same way that I would with any other diplomats going to any other—the same way I do with foreign service officers at the Foreign Service Institute, who are going to work overseas. I would—I would invite them to think about their own assumptions and their own worldviews and their own understandings of what religion is, based on their own contexts that they grew up in. So how that shapes how they understand what religion is, in the ways I was speaking to before. So for example, in Protestant Christianity, we tend to emphasize belief as the sort of core principle of religious traditions. But other religious traditions might emphasize different forms of practice or community as sort of the central or principal factor. So recognizing your own situatedness and the ways in which you understand and respond to different religious traditions. I would invite those who are coming to work here to read up on the historical developments and reality of different religious communities and nonreligious communities in the U.S. and encourage them to look not just at some of the—what we call the world religions, or the major religions, but also at indigenous traditions and different practices within different immigrant communities. And I would have them look at the historical relationship between the state and different religious communities as well, including the Mormon tradition there in Utah, and how the experience of, for example, the Mormon community has shaped its own relationship with the state, with other religious communities on a whole host of issues as well. And then I would encourage—just as I was saying earlier—no diplomat going to the U.S. is going to become an expert on the religious context in the U.S., because it’s incredibly complex, just like anywhere else in the world. But to be able to have sort of a basic understanding to be able to then continue to ask the kinds of questions that are going to help to understand how any political action is taken or response to any policy issues kind of inevitably bumps up against particular religious or cultural commitments and values. FASKIANOS: Great. I’m going to take the next question from Will Carpenter, director of private equity principal investments at the Teacher Retirement System of Texas, and also taking a course at the Harvard Extension School. HAYWARD: Hey! FASKIANOS: I’m going to ask the second part of Will’s question. How will the current polarized domestic debate regarding U.S. history, which is often colored by the extremes—as a force for good only versus tainted by a foundation of injustice—impact America’s capacity to lead internationally? HAYWARD: Hmm, a lot. (Laughter.) Thank you for the question. I mean, I think the fact of polarization in the U.S. and the increasing difficulty that we’re facing in being able to have really deep conversations and frank conversations about historical experiences and perceptions of different communities, not just religiously, not just racially even, but across different—urban-rural, across socioeconomic divides, across educational divides and, of course, across political divides, and so on. I think that—I think that absolutely hampers our ability to engage within the global stage effectively. One, just because of the image that it gives to the rest of the world. So how can we—how can we have an authentic moral voice when we ourselves are having such a hard time engaging with one other in ways that reflect those values and that are grounded within those values? But also because I think get concern—with respect to religion questions in particular—I get concern about the increasing polarization and partisanization of religion in foreign policy and issues of religious freedom, and so on. Which means that we’re going to constantly have this sort of swinging back and forth then between Republican and Democratic administrations on how we understand and engage issues related to religion and foreign policy, different religious communities in particular, like Muslim communities worldwide, or on issues of religious freedom. So I think it’s incredibly critical—always has been, but is particularly right now at this historical moment—for us to be in the U.S. doing this hard work of having these conversations, and hearing, and listening to one another, and centering and being open about our values and having these conversations on that level of values. To be able to politically here in the U.S., much less overseas, to be able to work in ways that are effective. Irina, you’re muted. FASKIANOS: Thank you. (Laughs.) With that, we are at the end of our time. Thank you so much for this. This has been a really important hour of discussion. Again, we will send out the link to the webinar, as well as all the resources that you mentioned, Susan. Sorry we didn’t have the chat open so that we could focus on what you were saying and all the questions and comments that came forward. So we appreciate it. And thank you so much, again, for your time, Susan Hayward. And I just want to remind everybody that this is the last webinar of the semester, but we will be announcing the Winter/Spring Academic Webinar lineup in our Academic bulletin. And if you’re not already subscribed to that, you can email us at [email protected] Just as a reminder, you can learn about CFR paid internships for students and fellowships for professors at CFR.org/careers. Follow @CFR_Academic on Twitter and visit CFR.org, ForeignAffairs.com, and ThinkGlobalHealth.org for research and analysis on global issues. Good luck with your exams. (Laughs.) Grading, taking them, et cetera. Wishing you all a happy Thanksgiving. And we look forward to seeing you again next semester. So, again, thank you to Susan Hayward. HAYWARD: Thank you, everybody. Take care.
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    Rebecca Granato, associate vice president for global initiatives at Bard College and program director of the Open Society University Network’s Hubs for Connected Learning Initiatives in Eastern Africa and the MENA region, leads the conversation on migration, refugees, and education. FASKIANOS: Welcome to CFR’s Higher Education Webinar. I’m Irina Faskianos, vice president of the National Program and Outreach at CFR. Today’s discussion is on the record and the video and transcript will be available on our website, CFR.org/Academic. As always, CFR takes no institutional positions on matters of policy. We are delighted to have Rebecca Granato with us to discuss migration, refugees, and education. Dr. Granato is associate vice president for global initiatives at Bard College, and program director for the Open Society University Network’s Hubs for Connected Learning Initiatives in Eastern Africa and in the MENA region. She also serves as an associate at Bard College’s Institute for Writing and Thinking, and has developed and delivered teacher professional development in Myanmar, Jordan, and Kyrgyzstan, among other places. Her work focuses on contextualized, learner-centered experiences in undergraduate courses, teacher professional development, and research-oriented training in places affected by crisis and displacement for refugees, internally displaced people, and those in host communities. So, Rebecca, thank you very much for being with us today. I thought we could begin with you sharing your insights on some of the barriers refugees and migrants face in higher education. GRANATO: Thank you, Irina. And thank you to CFR for having me here today. I’m just going to share a few slides. And I’ll talk for just ten or twelve minutes to Irina’s question. Let me share my screen. So what I thought I would do is give you some background on higher education in displacement context, including some of the barriers, challenges, successes, and goals. And I was also going to talk a little bit about the need for close collaboration across seemingly disparate actors in order to open opportunities for those affected by displacement. So some of you may know this, but as of the month of May 2022, the number of forcibly displaced individuals across the globe crossed the 100 million mark. This is significant. I mean, this is the largest jump in displacement since World War II. And what this really means in real terms is that one in every seventy-eight people on Earth have actually been forced to flee. Nearly half of these individuals are youth. I think as many of us know, sustainable development goal number four demands that we ensure inclusive and equitable quality education and promote lifelong learning opportunities for all. But we have a long way to go when it comes to full participation of refugees and exercising this right to a full educational experience. That said, a lot of work has gone into awareness-raising of the barriers that this population faces, as well as into establishing and promoting global markers for success. Sone example of a really important marker out there is something that the United Nations High Commissioner for Refugees (UNHCR) established, a global goal called the 15by30 Roadmap, which sets a target of enrolling 15 percent of refugee youth into higher education by 2030. Which means about a half a million individuals. This would raise the numbers up to 15 percent from 5 percent, which is what we have today in terms of enrollments, which hovers around 90,000 refugees taking advantage of higher education opportunities. In order to reach this goal, as this roadmap articulates, there are five education pathways that refugees can pursue. And the five are intended to ensure that refugees’ needs are met in different ways. Just like our needs when we want to go to university are also met in different ways. One would be national university enrollment in countries of first asylum. Another would be UNHCR tertiary scholarship programs, which could be in universities of—universities and countries of first asylum, or also in third countries. Connected higher education programs, which use online education and blended learning. Complementary education pathways for admission to third countries, which are third country scholarships that include a durable solution. And then TVET opportunities, technical and vocational education and training. So through these five pathways is how UNHCR intends for the global community to help refugees actually move in greater numbers into higher education. The UN has also launched a campaign called Each One Take One. This was launched quite recently. And what it asks is that universities across the globe each take at least one refugee student onto their campus. So it’s a catchy tag. It won’t have a major impact on its own, but the goal of some of these catchy tags is really to help promote the idea of refugee inclusion in higher education. But in order to make this a reality, there are still a number of barriers that need to be overcome. So I’m going to go back a little bit to some data that isn’t just focused on the tertiary education numbers. So we’ll look at a couple of global data points. All of these numbers are actually drawn from UNHCR’s Global Trends report, which they publish annually. And they collect data from across the globe, across many, many countries that host refugees. So when it comes to the number of youth who are actually eligible for higher education opportunities in refugee contexts, this chart, as you can see, does not tell a very promising story. Sixty-eight percent of refugees have access to primary education. This is compared to a global average of about 91 percent for primary school. So there’s a big gap there. When it comes to secondary education, we’re looking at about 37 percent of refugees accessing secondary education, compared to a global average of about 84 percent. And then, of course, when we get to tertiary, which I’ll come back to, we’re looking at 5 to 6 percent, compared to a global average of about 37 percent. And as you can see here from this slide, the enrollment numbers drop off precipitously after primary education. And this happens for a number of reasons. It could be caretaking of younger siblings, wage-earning possibilities, a sense of hopelessness that education actually isn’t opening up opportunities, hearing from bigger brothers and sisters and others that a university education, while it might have been possible for a refugee, resulted in no additional livelihood opportunity within a camp setting. And for girls, of course, there are additional barriers—early marriage, safety concerns, cultural barriers. Second, I would say that—and as indicated by this chart too—that the quality of K-12 education is often very poor in displacement contexts. Primary and secondary education for refugees is most frequently treated as an emergency response, so as a kind of temporary stopgap measure before the refugees are repatriated. But we also know that the average refugee status lasts around two decades, which is a number that extends far beyond the typical school years. So treating primary and secondary as an emergency response is actually—it’s very damaging. When education is treated like this, as a humanitarian issue, what partners end up doing is they end up setting up special schools in parallel systems. So you can see here on the slide, I note three different ways in which emergency response education plays out at the K-12 level. Partially integrated systems, like what you have in a case like Jordan where students in some cases are in what are called second-shift schools. The refugees go in the afternoons. The host communities go during the day. Often there are less-qualified teachers teaching the afternoon. Jordan’s trying to move away from that, slowly, slowly. But it’s just an example. A parallel system is like an example of what Kenya does, where all of the students in the K-12 system go through the Kenyan national curriculum, but the teachers are actually employed by NGOs. And they have no training, or virtually no training, and they also do not have the—they don’t have the Ministry of Education pay scale. So they’re treated like what we call incentive workers. They make about $110 a month. And then we have the example of an informal system, which is probably the weakest of all. And an example of that is what we have in the Cox’s Bazar camps for the Rohingya in Bangladesh, where the students actually, up until recently, were completely blocked from attending any kind of formal school system. And they were attending four levels only of a curriculum that was designed by the British Council. So very few host countries actually allow for inclusive educational opportunities in which refugee education is fully embedded into the host country education system. And an inclusive system would really mean that teacher quality, school infrastructure, financing, access to learning materials, and other resources are the same for all students, citizens, residents, and refugees alike. And of course, refugee students before they get to tertiary often need even more support beyond what is needed by the host community. They need assessment of prior learning when their certificates are not verifiable, when they’re coming from another country. They might need language learning and will certainly need psychosocial support. So this is the—this is a major barrier leading up to the attempt to get more students into higher education. And even for those who do make it, and the numbers have slowly crept up, there are significant and often paralyzing barriers to actually accessing or being successful in these tertiary education environments. Language is one of them. Most refugees are displaced to countries in which the language of instruction is different from their own. And graduation from secondary school in that country of first asylum does not necessarily mean academic fluency, as many of these refugee contexts are in rote learning environments. Even in places where refugees do speak the same language as their hosts, such as Syrians in Jordan, there are limited higher education opportunities for refugees in, for example, Jordan, in the country of first asylum. So in many cases, even if they make it through the secondary school system in their native language, they still have to learn another language to be competitive in a tertiary environment. There’s a major skills gap, especially when applying to university programs more so than TVET or some of the other certificates or diplomas. Between interrupted education and poor-quality opportunities in host countries, even the brightest youth often lack the necessary skills. And this could be as simple as they don’t have the basic ICT skills to fill out a college application. They don’t have the ability to frame and promote themselves. They don’t have the confidence to do so. They don’t have the content knowledge to pass entrance exams, not to mention the more advanced skills like critical thinking and academic writing. Navigating the system is a major barrier. Lack of access to quality information on higher education opportunities and scholarships. Refugees often have to rely heavily on word of mouth, on social media, on WhatsApp groups, on NGOs and informal networks in order to know where they can get access to higher education. And most of them, even when they identify that opportunity, they don’t have the support in understanding the application procedures, the prerequisites, how to obtain study visas if they need them, or how to even arrange for recognition of prior learning. And then finally, I mean, there’s the obvious one of limitation on numbers of scholarships and places for study. Opportunities in host communities are extremely limited. And this often has a very politicized aspect to it, you know, where refugees sometimes are treated as foreign students. Like in Jordan, where they have to pay foreign tuition. And then there’s the issue of the possibility of, say, complementary education pathways, where they go to a third country but many of the scholarships out there right now don’t have a durable solution attached to them. So a student may go to study in another country, but there’s no sustainable post-graduation option for them. And they risk being left in kind of an administrative limbo, which is a serious protection risk. So as you can see, in spite of these many barriers the numbers have gone up over the past few years. Since the Global Refugee Forum in 2019, we have been able to move from 3 percent to 6 percent, which is not insignificant. But the goal of reaching 15 percent by 2030 is a lofty one, especially considering that almost 90 percent of the world’s refugee population is hosted by developing countries. So just to give a kind of comparative data point, in places like sub-Saharan Africa, the enrollment rate of non-refugee youth in higher education across the region still hovers only around 9 percent. So if we’re trying to get to 15 percent with the refugee population, we also need to think about the host community. And this is another sort of political issue that comes up a lot. So there are many different actors working in the field to address some of these barriers to reach the goal of 15by30. There are foundations providing significant funding for scholarships for displaced learners. MasterCard Foundation, Education Above All, some of which you might have heard of. There are regional actors working to open places for learners at national universities and countries of first asylum. I live in Kenya. I’m talking to you from Nairobi. We have a network here called the African Higher Education Network. And then there’s another network that works in Africa that is called the Men’s Network, that works primarily in francophone Africa. And they work on complementary education pathways. So there’s lots of actors doing lots of work. And then there are networks that are working along multiple lines and with diverse actors, such as the network I work for. And I’m going to talk a little bit about what OSUN has done just for a couple of minutes, and what makes us unique in our ability to support the opening of higher education opportunities for refugees. So OSUN is a truly global network. We have representation on almost every continent. Partners are quite diverse, including higher education and research institutions. All of them are at various stages of their own institutional development, but all of them also share a set of similar values, including a commitment to open society and also to collaboratively addressing inequality. Because we work horizontally across partners, we’re able to support new and continued educational access in both emergent and protracted crises. And it’s important to keep both emergent and protracted crises in mind. When we have, you know, the news inundating us with Ukraine and Afghanistan, there are many refugees who have been displaced for twenty, thirty, forty, fifty years. So we do a lot of work as well through connected learning programs, also by supporting student movement to institutions across our network for the purposes of education. And, luckily, we also work in countries of first asylum, where we might be able to take students into national universities. And when it comes to emergent crises, networks are a really important contributor. Not just OSUN, but all networks. In our case, we’re capable of mobilizing human and financial resources for really rapid response. And we’ve done this in three different—three very different contexts over the past nineteen months, with Myanmar, Afghanistan, and Ukraine. For example, we were able to support over two hundred students from Afghanistan to continue their education after displacement. Still a drop in the bucket, though. And by working across multiple partners, we’re also able to support students in the more protracted situations in Africa, the Middle East, and Bangladesh. In urban settings and in refugee camps, which are the places where I work. As Irina mentioned, I direct something called the OSUN Hubs for Connected Learning Initiatives. And we have what’s called the Refugee Higher Education Access Program, which is a bridging program. It takes about fifteen to eighteen months and it’s really intended to prepare students to really be ready to go into any academic English-language university program. Critical thinking, writing, analysis. All of these things they’re not getting in their very poorly equipped secondary schools. And some of the content knowledge upskilling that’s needed. So working within our network, these students are also eventually integrated into classrooms alongside matriculated students at campuses across the globe. And this has an added benefit for those students of humanizing the refugee student and exposing them—exposing the non-refugee matriculated students—to the very different perspectives that the refugees can bring. So even these very diverse networks can only impact a finite number of students. But what they can do, and the reason I’m mentioning networks—and what OSUN is working hard to do—is really to create models that can be locally contextualized, and also replicable in other contexts and by other institutions. Likewise, I mentioned earlier UNHCR’s Each One Take One campaign. Again, a catchy little slogan, but once a university sets up a system for one student, it becomes much easier to take in many more. Universities realize it’s possible. And in the context of the American system, there’s going to be the opening of a new refugee category—a visa category in the coming months, which some of your universities—if you’re dialing in from the States—might be involved in down the line. And the initial pilot will be asking universities to just take one or two students through a complementary pathway, with the intention that it would be scaled up over time. So I guess one question is, why should we be putting so much emphasis on higher education for refugees? And, first, I would say there’s the moral imperative. Many of us who work for universities have social missions attached to our universities. And we try to emphasize this element, of course, with our institutions and also with other university actors. But beyond that, there are many other players who need to be convinced at this importance of this, particularly governments, state actors, people that we deal with a lot on the ground. And we need to make a different argument there. The moral imperative does not hold weight for them. We need to show them that educating refugees is a good investment of human and financial resources. And as actors in the refugee education space, I believe we really need to think of higher education as an instrument that fosters growth, reduces poverty, and boosts shared prosperity, not only for the individual receiving the education but for the country in which the individual is residing. We can clearly articulate the global gains of tertiary graduates, OK. So we have that data. And I’m sure many of you are familiar with this. For example, some of the World Bank data shows that tertiary education graduates—and not just refugees—experience a 17 percent increase in their earnings. In sub-Saharan Africa, which of course is hard hit by many refugee crises, it’s a 21 percent increase in earnings for tertiary education graduates. So in addition to wage-earning capacity, there’s data indicating that tertiary education graduates are more environmentally conscious, they have healthier habits, they have a higher level of civic participation. So when refugees, if we expend that argument, are allowed to study and work in host—in third countries, they have the potential to contribute to societies and economies. So there needs to be a lot more data collection on this, in order to make a convincing case. But I’m going to give a couple of quick examples before I end, upon which we could base an argument for opening higher education opportunities and increasing potential earning power. So when refugees travel to Canada for higher education through complementary pathways, they’re granted permanent residency upon arrival. The World University Service of Canada, WUSC, leads on this movement of refugee students between countries of first asylum and Canada. And they’ve been able to show that 90 percent of the refugees who were brought into their universities contribute to the economy as taxpayers within several months after graduation. They too need more data on actually what the numbers are. In 2017, the U.S. government completed a study that looked at a period that’s now a little bit distant, they need to update this, but 2005 to 2014. And what they found is that while resettling refugees can cost thousands of dollars in the first couple of years, the tax contributions outweigh the cost. So during the period studied, the federal government spent approximately 206 billion on refugees. And yet, over that same period the refugees contributed more than 269 billion in tax revenue. So that’s a positive—net positive economic tax contribution of 63 billion. And then finally, if we’re looking beyond first-world countries, refugees often send remittances back to their country of origin. And one example is Liberia, which is a big refugee providing country. And about 18.5 percent of their GDP comes from remittances abroad. So I’ll just conclude by saying that, there’s a couple of things that we need to—we need to do to promote further access. One is, we need to be thinking differently about how to prepare youth in the countries that—the countries of first asylum, before they get to the tertiary level. What’s happening now with the donor community, there’s a lot of investment in primary education. There’s a lot of attention on tertiary. And secondary is just being left out. Teachers are not trained. Students are just falling behind. And then we have this major drop off of ability before they can get to tertiary. We also need to rethink refugee participation. Those of us who work on the ground, we think we’re always including refugee voices. We need to do a lot more on that. The refugees themselves are the experts in what their informal economies look like. So in many countries they can’t work legally, but they have informal economies. What do they really need to be studying? What skills do they need? We need to be tapping that. And UNHCR’s working on a kind of refugee-led mentoring program that might tackle some of this. And then finally, the last point I would make is that we really need to create pathways and pipelines between different higher education institutions and programs. We need to include connected opportunities, scholarships in countries of first asylum, and also third-country opportunities so that students can move between degree possibilities, like any of us would, who want to get a higher education. So there needs to be options out there. So I think I’ll end there and turn it back to Irina. FASKIANOS: That was fantastic. Thank you so much, Rebecca. And we’re going to turn to all of you now for your questions and comments. You can share what you’re doing and your thoughts. (Gives queuing instructions.) So the first question is from Patricia McCormick, who I think is at Wayne State University in Detroit, Michigan, because she says she hopes you will reach out to her. How are universities contacted to admit refugee services? Who pays for the housing and tuition of refugee students? GRANATO: I think I had a moment of internet instability. Can you hear me, Irina? FASKIANOS: I can hear you now, yes. So start at the top. Did you hear the question? GRANATO: I think it’s the question that’s in the Q&A, how are universities contacted to admit refugee students? FASKIANOS: It is. GRANATO: OK. Sorry about that. Sometimes Kenya has unstable internet. If you can’t hear me, please let me know. Flag it. FASKIANOS: I will. GRANATO: So that’s a good question. Admitting refugee students. So in the U.S. right now there isn’t currently what we call a durable solution. That’s what’s being designed. In order for those of us who work in the field to responsibly send refugees to countries—to what we call third countries, there really needs to be a legal framework in place so that they can remain after. Once refugees leave camp settings, they’re often not allowed to go back. So what that means is they become not only stateless but they become campless. They’re statusless. They’re in this kind of administrative limbo, was the term I used earlier. So when—the U.S. is currently designing this process that many of us are very involved in. And what will happen is a coalition of NGOs will reach out to universities and try to find interest in universities taking in students. The question, though, you had was about all the wraparound services, because many universities are often willing to forgive tuition. I know in OSUN we do that all time. But there are so many other costs associated with bringing a refugee student to another country. There’s the cost of the flight, the cost of the visa, the housing, the living stipend, all of that. So some of that’s going to be covered by the U.S. government during this pilot, but really what needs to be looked at is what a more sustainable mechanism is for this. And there are different ways it’s done in different parts of the world. So in Canada, they use a—they use a community sponsorship model. So sometimes—well, they do two things. The community sponsorship model, and what’s called the student levy. I don’t think this would work in the U.S. But the student levy, there’s also money put on the tuition bill—like a dollar or two dollars—on every single tuition bill. And that money goes to cover refugee students at a given institution. And community sponsorship involves the community coming together and identifying pots of money that can be used for these wraparound services. And then, of course, universities need to also spend both human and financial resources on building out what’s needed in terms of the structures on campus to support these students, because there’s always legal advising, there’s psychosocial support, there’s all of the upskilling that might not have happened on the end when they’re being sent from their country of first asylum into the third country. I hope that answers your question. But if institutions are interested, though, you should pay attention to what’s coming, because there will be a call for interest for universities to participate in this new refugee visa category pilot program. And you can also contact me. I’ll be—I’ll know what’s going on and be involved in some ways, too. FASKIANOS: Great. I’m going to go next to a raised hand from Beth. And you’ll need to share your last name and your affiliation. If you can unmute yourself, that would be great, or accept the prompt. Q: Can you hear me? FASKIANOS: We can. Q: OK, great. My name’s Elizabeth, I go by Beth, Bryant. I’m with Texas State Technical College. I’m on a campus about twenty miles from the Texas-Mexico border. We specialize in associate degrees and technical training for occupations that are in demand in Texas, of course, since we’re such a big economy, and, you know, other places—wind technology, cybersecurity, nursing, education, things like that. I teach state and federal government. We’re all online now. Some of the technical courses have hybrid classes. So my first question is, I know the definition in the dictionary of a refugee, but one of the things that we face here is just an influx of people from Mexico and Central and South America that are not necessarily fleeing war or famine. I think those folks, it’s easy to look at them as a refugee. What we have here are folks that are fleeing economic crises, societal unrest. I have two immigration lawyer friends who I used to help students whenever I can, and they’ve been very generous. One story is a guy got sent back to Honduras when he finally had his trial, was not granted asylum, and was killed two weeks later. So that’s what we’re dealing with here. It’s like an administrative backlog and these people are fleeing difficulty, but it’s hard to get them classified as a refugee. And with the backlog, with the administrative courts that determine asylum, has people just sort of hanging out for two years, and then they make their way into the country and the best they can do is get a job washing dishes at a restaurant, or working at South Padre Island cleaning hotel rooms. So all these countries that you mentioned, it’s easy to see. But for us here on the border, we have a difficult time actually thinking of some of these immigrants—some of these immigrants as refugees. So in order to access what OSUN is doing, how can—what are some of your thoughts on that? And then, just to follow that up, access to technology. Access to the computers. I have students that are trying to do their assignments on a smartphone because they don’t have a computer. We do have funds. We try to get them to those students to help them. These may be first-generation Americans or immigrants. So the technology, the digital divide, is really wide with this group. And this is in our own country. This isn’t a first or second world issue. This is a—I mean, a second or third world issue. This is—this is right here in the United States. And it is a—it is a big problem, because we can’t get these folks to that next level because of the classification and because of the access to technology. So just—just some thoughts on how we could work with our administration, here at TSTC on that. FASKIANOS: Great. Thank you. GRANATO: Those are big questions. They’re really big questions. I would say, what you pointed to, Beth, of this person who ended up being sent back to, I think it was Honduras you said, and killed, I mean, that’s exactly—when we’re thinking about more traditional refugee pathways, I think there’s also a consideration there that needs to apply to immigrants into the United States. I guess, illegal immigrants. I’m not sure I know the politically correct term for the U.S. right now. But that kind of unofficial immigration into the U.S., because asylum does take a long time, and often fails, and then it leaves people in, again, this kind of limbo where they end up having to go back to a place where it’s not safe. So having that legal framework planned out in advance before taking students into an institution is really—I think that’s just a—that’s an important starting point. I think that was one of your points, but your other point is really about this technological gap. And I guess what I’m not sure I’m understanding, Beth, is, are these students—they’re enrolling in your university as fully matriculated students? Q: Yes. Yes, they’re—I mean, TSTC has open enrollment. And, you know, I’ve taught DREAMers before, who came over here when they were babies because their mother was fleeing, you know, economic insecurity, et cetera. And then I have, you know, people who have—who have migrated. It’s not hard to do. And we take them. And we try to get them into an English as a second language course, et cetera. But it’s—now that so much—even if my courses weren’t online, you still have to have a computer to complete higher education. I mean, period. It’s one of the things that I noticed. I mean, when I tell my students I had to type all my research papers on a typewriter, it freaks them out, you know? And so there are funds available, since we’re a state institution. We’re state-funded. The state of Texas funds us. So we do have access to funds to try to get the computers to those that need them. But it’s coming out of hiding, interacting with the government. A lot of my students won’t apply for the funds because they’re scared. And they’re bright people. Mexico has a pretty good secondary education system. So do you see that as an issue with the people that you deal with? And how do you— FASKIANOS: And then we’ll—if you could take a crack at that, and then we have several other questions. We’ll move on. GRANATO: One of the—one of the things we do, though, is we really work with our faculty on adjusting assignments so that the assignments work in these lower-resource settings, so that students don’t have to have a computer. There actually is quite a bit that students can’t do on their phones. And students—we find that our students, who are very used to not having access to technology, are very adept at being creative in how they’re going to get some of these assignments done. They often handwrite them, and then they’ll type them up in WhatsApp, you know. But we do a lot of faculty work around how to kind of adjust content so that it works in the environment, because you can’t—we simply can’t provide a computer for every student. That would be an unsustainable model. So faculty development is one way we grapple with it. And then upskilling the students so that they know how to kind of adjust and how to be flexible. FASKIANOS: Great. I’m going to next to a written question from Dr. Damian Odunze. Does the refugee education program include internally displaced persons, especially in countries in East and West Africa? Is there a collaboration between your organization and local communities? And Dr. Odunze’s with Delta State University in Cleveland, Missouri. GRANATO: Thanks, Dr. Damian. So, yes, we do—we do work with internally displaced students, and many other programs in the region do as well. I would say that, in terms—when you ask about collaboration with local institutions, we—at least from the perspective of OSUN. I can speak from OSUN’s perspective. We attempt to collaborate with local universities here. And there’s a lot less flexibility with local institutions, say in Kenya, in terms of the ways in which refugees are credentialed, the ways in which their qualifications are kind of framed, than there would be with, say, an online program in the United States or even a third-country pathway. There’s often just more flexibility with foreign institutions. So we try to work on opening opportunities for students here with local institutions, but the other ways in which we work with local institutions is we do a lot of work with refugee-led organizations. And those refugee-led organizations work with us on developing the contextualized programming. It also builds their capacity. So some of our attempt at local work is also just with sort of organizations that have been developed by the refugees themselves, which are also educationally oriented, but not higher education institutions. FASKIANOS: Thank you. And just to correct myself, Delta State University is in Cleveland, Mississippi. My apologies. So I’m going to go next to Candace Laughinghouse. Q: Good afternoon. Well, first, thank you for this presentation. It’s really opened my eyes to a lot. I teach at a HBCU, St. Augustine’s University. And we have students—it’s in Raleigh, North Carolina. We have a lot of international students I was unaware of until I joined the faculty. And a lot of that is through the Episcopal Church. Because the school is an Episcopal University. But I just had some questions. And I’m wondering, in our attempts to provide education to students—I’m going to do some research further myself—I was just wondering, also as a—probably because as—(inaudible)—and the importance of listening to our language as instructors—because I actually have to engage in this with some professors in addressing our larger student population of African American students—is, I guess, educating our language and how we’re creating a community to transform. It reminds me of a book by bell hooks called Teaching to Transgress. And a lot of that—and what I’m hearing some of the questions, and some of the things I know, things are sometimes kind of intention or not being aware of addressing certain things. But how does it impact a student’s learning? Because we often feel that the desire to learn just makes us all equal. These students want to come learn, but then even when I just use the language these students, like, you know, what does it—how does it impact our ability to teach and the students’ ability to learn at whatever level, when they are pretty much labeled and categorized in the different areas I’ve heard? Like, you’re an immigrant. You’re a DREAMer. You’re a—you know? That definitely has an impact, even when—I have three small children. And one went through some troubles because of COVID. And they’re even in private school. So the learning development for my youngest was a challenge. But even then, at a private institution, I had to address how she was then being labeled immediately by performance or labeled by even from where she comes from. So I was wondering, has there been any sort of investment or consideration of this type of thing? Because that does—wouldn’t you agree that that would impact, one, a teacher’s ability to teach at a certain level, and also a student’s connection with receiving the education, if you have these labels that are, like, these folks, those people, these refugees, do they deserve this? Instead of, these are young adults experiencing refugee status. These are young adults—because then it reclaims the humanity of them. Just like my girls know, I’m African American, our ancestors were not slaves. They were enslaved. Because we are aware now of what that denotes when you place labels. So I was wondering, has there been any sort of inquiry into that? Because I really believe that that could be a strong—there could be a correlation to the outcome of these programs as well, and how we are addressing the students. Because it kind of places a barrier between us and these young adults. GRANATO: I think it’s a really excellent question. And, again, an area that needs more research, especially when we’re talking about integrating displaced learners into—primarily into environments where the majority of students are not displaced. So a student going to your university, for example, there by necessity needs to be an awareness of the context of where this person came from, at least among the staff, administrators, and faculty, because they will bring with them—they will bring with them a certain experience that needs attention. Definitely trauma that might or might not need attention, but legal questions that will need attention. So that has to be—there has to be awareness. But the question of how they are perceived by their classmates and the ways in which they kind of categorize themselves, I mean, I certainly can’t speak for the refugee population. But I’ve heard a number of our students speak to when they go to third countries and they enroll in universities, where they’re not surrounded by their compatriots in the same way. And they don’t want to identify as refugees. They don’t want to be labeled that way. They want to be identified as students. Now, what kind of psychological studies have been done on that, I think that’s an area that’s somewhat under-researched still. But there’s—I think there’s a difference between awareness and labeling too. And that awareness is critical in these university settings, where these students are going to come with a very different set of needs and requirements. Q: OK. So I guess—I guess my only question is—and you’re seeing what I’m saying about research. So is that something separate from what you’re doing? That cannot be integrated into the praxis in what your—and the pedagogy in which you’re—which you brilliantly presented earlier? Because I’m saying that that is a huge impact. Because we can have all the tools to say, hey, this can work, and this can work, and this can work. But something like that, in its—you know, it has a huge impact. And I’m not just speaking for the students, because the students, yeah, they bring their own things. But I’m talking about—I’m speaking as an educator. And as educators, how that can be perhaps—or, not perhaps—how that should be included in faculty around what you’re addressing. But thank you for letting me ask the question. GRANATO: Yeah. And I mean, I think you’re absolutely right. And, the work that we do with students in the bridging program, again, this is my example from the context I work in, we do a lot of work, you know, you mentioned bell hooks. We do a lot of work in trying to get the students to think – to think about content and ideas outside of their own contexts. And yet, they’re very much in their context there. And the label in a camp is important to them. They use it. You know, in their camp setting, it becomes a tool. But that’s very different when they’re then removed from that kind of majority area, where everybody is the same as them. So, no, I mean, you’re raising a really important question, and one that needs to be thought of, especially in third countries. FASKIANOS: Thank you. I’m going to take the next question from Sana Tayyen, who’s at the University of Redlands in California. When developed countries, like Sweden and Germany, accept refugees, do they usually have an agenda as to the types of jobs and pathways they want refugees to end up in? Not 100 percent sure on this, but I’ve heard of Syrian refugees being brought into Sweden to fill service jobs for an aging population. Will higher education cater to government agendas? GRANATO: It’s a good question. So the path—this question is really about what we would call third country pathways, where refugees are moved from a country of first asylum to a third country for the purposes of higher education. I think that’s what you’re asking, Sana. You know, in the programs that we work with, as OSUN but also OSUN co-chairs what is called the Global Taskforce on Third Country Higher Education Pathways, we work with institutions and governments that don’t have that agenda. Promoting an agenda like that, that refugees should be coming in to fill a particular service, undermines the purpose of higher education and the mission of a higher education opening up possibility. So if you look at Germany, higher education pathways, students can come in and they can study—they can study anything at an institution that they’re accepted to. They have to be accepted to the institution. In France, it’s the same. There are many different options that the students can choose from in terms of majors. The important part is that they have the ability to work after, and that their ability to work—that their work permit allows them to work across sectors. So those are the pathways that are under development. And those are the ones that we, for example, support. I’m not—I don’t know about that case you’re referring to in Sweden. I can’t really speak to that because I’m not sure. But I can’t imagine that’s 100 percent accurate, but I will look that up. FASKIANOS: Great. So next question from Ellen Chesler. Can you speak in more detail about OSUN’s program for Afghan refugee students at Bard College in the U.S. and the American University of Central Asia in Tashkent? And how are these programs going? GRANATO: So Bard took in—Bard, and our partner, American University of Central Asia, took in a number of students, it’s around two hundred, into BA and MA programs. The number will go up. There will be another intake. The program is partially—the scholarships are partially funded by Bard itself. You know, we do tuition remission. AUCA does tuition remission. There’s donors that contribute. I guess how is it going? It’s been a heavy lift. You know, it’s very different from bringing in international students. And international students, they’re already quite complicated to bring into a university setting, as you all well know. But bringing in the Afghan students into America was particularly complicated because we don’t yet have this refugee visa category. So the students came in through referrals, the P4 process—sorry—the P3 process. But many of them came in on student visas. And student visas are not a sustainable mechanism. They only last for the duration of the degree. So now what Bard is trying to do is figure out what’s next for these students. And we’re having to do it on a case-by-case basis. You know, figuring out what’s going to happen to them after, what kind of legal status they’re going to have. Are they going to claim asylum and be stuck in that system, and not be able to work? Are they going to be able to transition to some kind of residency? And this is all because this special refugee visa category does not exist yet. Next year, hopefully, it will be a very different scenario. At the American University if Central Asia, it’s also had a different set of struggles. I know that the university there has struggled with a lot of—a lot of trauma. I mean, there’s been a lot of psychosocial issues that have come up, and a lot of issues with students attending classes, because they’re really struggling. And the university—Bard and AUCA, you know, it’s a bit lift to equip your staff with the extra skills they need to deal with this, and the extra staffing you need. I mean, you need more people. And it happened so quickly that I feel like there’s been kind of a catch up. So I think—I hope that answers your question. I’m not sure if your question was how is it going was a different one, but I hope that answers it. FASKIANOS: Great. So we have two more questions I’d love to get in, from Dr. Adegbola Ojo, who’s at the University of Leeds in the UK. Apart from financial remittances, is there evidence of other forms of positives, e.g., brain gain, in home countries resulting in the human capital flight of refugees? GRANATO: When you say “home countries,” do you mean their countries of origin, or do you mean the countries they are going to becoming their home countries. FASKIANOS: Right. I’m not sure. Dr. Ojo, do you want to unmute and clarify? Because I read exactly what was in the question. (Laughs.) Q: Yes. Yes, thank you very much. FASKIANOS: Thank you very much. Q: Yeah, yeah. It’s countries of origin. GRANATO: Countries of origin. Q: Yes. GRANATO: That’s a good question. And, again, it’s an understudied area. The number—you know, an understudied area of people who have gone and sought an education, gone from a third country—sorry—a country of first asylum, to a third country for education, who have then gone back. I don’t actually know the exact numbers. I don’t know what the exact numbers are of people who might have gotten a university education—say, in the UK—and then they return to their country of origin. I imagine it’s quite small. So I don’t—and there aren’t studies on that particular question. When it comes to brain gain, of course, most refugees who leave, say, a camp-based setting, they don’t—the vast majority do not go back to the camp. Most of them can’t. In Kenya, you can return to a camp. In a place like Cox’s Bazar you wouldn’t be able to. In a place like Rwanda, you could. So it’s different in every—in every place. In Jordan, you wouldn’t be able to return. So it would also be difficult to track if people return what kind of impact it would have because most of them actually don’t. Most of them remain in the country that they go to educate—to be educated. But it would be interesting to look at the numbers that return to their countries of origin, and what that net brain gain is. I think it’s a really good question. I’m sorry I don’t have an answer. Q: Well, thank you. I do think that that would be a knowledge gap there, and potentially area for further research. Yeah, something to think about. GRANATO: It’s a good research question, yeah. Q: Thank you. GRANATO: What I can say—although, maybe there’s another question. I was going to add something, but maybe— FASKIANOS: No. No, go ahead. Just have a—go ahead. GRANATO: OK. I was just going to say, it’s a little different from your question about brain gain, but there have been some recent studies on refugees who don’t leave the camp but get an education, and have a degree, and then actually have really no very pronounced livelihood opportunity that’s connected to their degree. And some of those studies have looked about the increase in things like depression and anxiety. And the sort of negative impacts of higher education, when then there’s no livelihood opportunity that really is connected to the degree itself. So I know it’s different from your question, but just it made me think of it. FASKIANOS: Great. Thank you. So we’ll take the final question from Sneha Bharadwaj, who’s a professor at Texas Woman’s University. How can we get involved in this mission? So that’s a good question to end on, on what administrators and educators can do in their own institutions. GRANATO: So I think there’s a couple of things. First, I’ve already mentioned a few times that there will be this initiative in the U.S., and of course, Texas Woman’s University would be an institution that could participate in this, with this new refugee visa category and taking students in from countries of first asylum. But that’s going to still be a very small number. I mean, the vast majority of refugees will not be traveling for third-country opportunities. The vast majority will need to be educated in their country of first asylum. And, you know, offering online opportunities for students is always something that refugees are interested in, in camp-based settings. We find that online opportunities really only work if there’s also some infrastructure on the ground to support them. Very remote instruction, often, there’s just major attrition. But if you have online offerings, you could come together with other partners, you could think about ways that you could offer some kind of online degree, if that’s something that your institution is accredited for. Again, getting back to this network idea. Networks of institutions can do that collaboratively, so it’s not as much of a heavy lift. There’s always opportunities as well, and need, in refugee settings for additional research to be done, and for collaboration on things like faculty development inside camp settings, and training of teaching assistants. Those are also areas where there’s quite a bit of need. FASKIANOS: Fantastic. Well, we are at the end of our time. So I thank you for taking your evening—giving your evening to us, Rebecca. You are in Nairobi, so it’s late there. And to all of you for being with us, and for your questions and comments. We really appreciate it. GRANATO: Thank you. Thank you for having me. FASKIANOS: You can follow Rebecca Granato on Twitter at @rebecca_granato. And you will receive an invitation to our next Higher Education Webinar shortly. But in the meantime, I encourage you to follow us at @CFR_Academic on Twitter and visit CFR.org, ForeignAffairs.com, and ThinkGlobalHealth.org for research and analysis on global issues. Thank you, again, for joining us today. And we look forward to your continued participation in the Higher Education Webinar Series. (END)
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