Help for Minor Refugees in Belgium

Abstract

The past year’s research has shown the increase of the psychosocial impact of post-flight stressors. Post-flight stressors play a predictive role and are even more important than pre-flight and flight stressors. It is therefore important to provide thoughtful help to suppress the development of these post-flight stressors. Since care workers and social workers have come into increasing contact with refugee children and youngsters, in particular those who have fled alone to Belgium from their country of origin, our country has achieved a great deal to provide help as an answer for these post-flight stressors (De Haene, Loots & Derluyn, 2014).

There have already been various reception places and trajectories established for these unaccompanied minor refugees. Individual support is also possible, such as the allocation of a godfather or godmother. In this case, the refugee children and youngsters who are staying in a reception place, come into contact with a Flemish family or individual. The godparent does not act as a replacement family for the refugee child, but rather as an additional support figure.

Since unaccompanied minor refugees form a new and special group within our youth care services, researchers have already conducted several studies on the impact of the stressors on their psychosocial functioning. Building on this, the interest in this research will focus on what the contribution of a godfather or godmother can be on the psychosocial functioning of these unaccompanied minor refugees. In this paper, firstly an overview of the issue will be given, before focusing on the psychosocial wellbeing of the unaccompanied minor refugees. Here it is important to discuss some protective and risk factors, as these influence the psychosocial functioning. Next the contribution of the godparenthood will be considered. Finally, the conclusion will be made.

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Introduction and Issue

In Belgium, unaccompanied minor refugees still arrive every day. Therefore, unaccompanied foreign minors form an important group in our current children’s rights and welfare debates. This target group consists of a group of minors who left their country for one reason or another and have fled to another country, even though they didn’t want to. Fleeing meant that they had to leave a lot behind. These experiences entail loss and multiple fractures (Derluyn, 2005).

Throughout the migration process, these children and youngsters carry a lot with them, such as being separated from their parents, uncertainty about the future, language barriers, confrontation with racism and discrimination. It is not incomprehensible that these refugees are confronted with specific stressors such as traumatic experiences, exploitation or even abuse (De Haene & Derluyn, 2018). These experiences can sometimes have a major impact on unaccompanied minors, resulting in psychological suffering, emotional and behavioral problems or even psychiatric problems (Derluyn, 2005).

Due to the increase in these problems and the threat to the psychosocial wellbeing, researchers have increasingly focused on the psychosocial functioning of this specific group (Derluyn & Broekaert, 2009). The research interest in which the consequences of the forced migration process for the psychosocial functioning of the minor refugees are being investigated has therefore, become very relevant in the literature (De Haene, Loots & Derluyn, 2014).

Many initiatives have already been taken in our country to provide unaccompanied minor refugees with the most appropriate assistance. Such as various reception places and trajectories. These are always adapted to the needs and requirements of the unaccompanied minor refugee (Derluyn, 2005). Another form of assistance is the allocation of a godfather or mother. These are volunteers who want to help with the integration of unaccompanied minors. The godparent can offer personal attention and support to the refugee child. The research question in this article arose from the interest in whether offering a godfather or godmother to these underage refugees is a good form of help and care. As a result of this interest, the research question is formulated as follows: ‘What is the contribution of offering a godparent to the psychosocial functioning of unaccompanied minor refugees?”. The focus, therefore, lies on the level of the individual functioning of the unaccompanied minor refugee.

Theoretical Background

Psychosocial functioning of unaccompanied minor refugees

Minor refugees often go through a forced migration process. This migration process is a long-term process in which various stressors, frequent loss and radical transitions can be central (De Haene & Derluyn, 2018). It is not inconceivable that unaccompanied minor refugees form a vulnerable target group. This is because they are confronted with specific stressors that may be a potential danger to their psychosocial functioning. Derluyn (2005) indicates that unaccompanied minor refugees form a risk group for the development of psychosocial problems. The study of Bean and colleagues (2007) states that unaccompanied minor refugees more often exhibit severe internalizing problems and traumatic stress reactions after a forced migration process, compared to those who are accompanied.

Influencing factors

During the pre-flight and flight process, refugee children and youngsters are often victims of traumatic events. Consequently, stressors can occur because these minors were exposed to war, violence, seeing murders, experiencing exploitation and sexual abuse. Also, the children may be separated from their parents and therefore run a greater risk of psychiatric symptoms (De Haene & Derluyn, 2018). Having lived through these traumatic experiences before or during the flight is an important aspect of understanding the psychosocial wellbeing of this target group. However, one should not lose sight of the acculturation process, because in this process refugee children and youngsters are often again exposed to new stressors (Rousseau, Drapeau, & Platt, 2004; Ryan, Dooley, & Benson, 2008).

With this in mind scholars became more and more interested in the role of the post-flight conditions in predicting the vulnerability of refugees. Therefore, a major shift arose in our understanding of the psychosocial impact of forced displacement, as these post-flight stressors play an important predictive role in the development of psychiatric diseases in refugee children. The post-flight process inevitably involves a lot of stress. As Kleinman (2000) understands this is a process of pervasive and chronic adversity. It is a long-term condition of the cumulation life-stressors. For example, one experiences a process of cultural change and dependence on policy (such as obtaining a residence permit and financial means). Derluyn (2005) also indicates that there is a significant relationship between the number of traumatic experiences to which refugees were exposed and the extent to which these post-traumatic stress symptoms are experienced.

Nevertheless, Belgium tries to give these children the help they need. Concerning the post-flight process, a godfather or a mother can be offered to children who stay in a reception place. Although the interest in this paper is to discover the contribution of godparenting, there may also be a risk associated with it, which can also influence the psychosocial functioning of the children in certain cases. Godparenthood intends to do everyday activities together with the unaccompanied minor. For example, the godparent can do homework together with the child, they can go to the sea together, help with independence and so on.

In this way the refugee child can get extra support. Moreover, the godfather or godmother can also let the child into his or her home to provide a relaxed and family context. In this way, the child can come into contact with the family environment of the godparent. We can therefore link this aspect with Derrida’s insights (2000) of hospitality. Derrida (2000) tries to show how the structure of a construct is marked by irresolvable, paradoxical tensions or contradictions, that are performative to the practice itself, and at the same time undermine the possibility of the practice. In this attempt he shows how hospitality is marked by a paradoxical tension. The godparent can open up his home to the unaccompanied refugee minor.

Derrida describes how the arrival of the foreign national (in this case the unaccompanied minor refugee) entails a certain responsibility for the host (the godparent). According to Derrida’s (2000) insights, the refugee child might not feel at home in this home and where they feel they are disturbing order and control over the household. This can therefore be a risk for the psychosocial well-being of the refugee child. Also, Darling (2009) indicates that this hospitality is always conditional hospitality that involves uncertainty and vulnerability.

Protective factors

Despite the difficult events that these children and youngsters experienced, not everyone is equally vulnerable and susceptible to these psychosocial problems. The psychosocial wellbeing of refugee children is very dynamic and subject to changes over time (Derluyn, 2005). Protective factors can be described as a possible buffer against various traumatic stressors (Lam, Yan & Hung, 2004). Throughout the entire migration process the children and youngsters display willpower, independence and resilience. The emphasis on their strengths and competencies is an indispensable element in the guidance of these children and youngsters (Derluyn, & Broekaert, 2009).

Berman’s research (2001) emphasizes the importance of self-image with unaccompanied refugee children. Self-image can be an influencing factor for whether or not psychosocial problems will arise. Also, gender plays a role. For example, some studies suggest that boys show more post-traumatic stress than girls (Elbedour, Bensel & Bastien, 1993). There is also the importance of good social skills. Wong, Lam, Yan and Hung (2004), indicate that minor refugees with good social skills have a stronger psychosocial experience. This enables them to cope better with new situations. Social support, the presence of parental support and family ties increase the resilience of the refugee child. If the child has fled without parents, support from caregivers or supporting figures can also enhance the resilience and psychosocial wellbeing. For this reason, assigning a godmother or godfather is a good alternative form of help.

Finally, schools also play an important buffer in the development of psychosocial problems of unaccompanied minor refugees. The school is described as a primary care provider of a community-based setting and is therefore well placed for the provision of psychosocial care. School networks form a protective factor. The school becomes a place where a psychosocial intervention can be set up and can be coordinated for the refugee child. In the case of the refugee children they can implement collaborative care in their schools (Rousseau et al., 2014). The research results of Montgomery (2008) state that good relationships with peers at school have a protective role in the development of psychopathological symptoms. Through contact with the godparent, the refugee child can build up friendships and connections with other children within the social network of the godfather or godmother. This contributes positively to the psychosocial functioning. Another example is the study of Kia-Keating & Ellis (2007), that shows when refugee children experience a stronger sense of unity at school, they are less likely to develop depression and thus they will sooner develop a higher degree of self-efficacy.

Contribution of godparenthood

Within the Federal Agency for the Reception of Asylum Seekers (Fedasil), the unaccompanied minor refugee can receive support and care from a godparent. The project ‘A little bit at home’ allows the child to get in touch with Flemish families. As a result, the child can become better acquainted with the native culture (Fedasil, 2017; 2018). The International Convention on the Rights of the Child states that an unaccompanied minor refugee should receive appropriate care and reception. Here it is important to guarantee continuity and respect the culture, religion and ethnicity of the child (United Nations, 1989). In this way, a godparent can provide a form of continuity and care for the refugee child.

Godparenthood is a fairly recent initiative. It is also called a host parenting project or social support project. The godparent responds to the individual needs and requirements of the refugee child. If the child wishes, the godparent can even participate in the individual therapy. In this way, the refugee child has a familiar and trustworthy person around him or her (Derluyn, Wille, De Smet, & Broekaert; 2005). When the refugee minor leaves the reception location, he or she can go and live alone. However, this involves a lot of administrative actions. If the refugee knows a godfather or godmother, he or she can provide supervision or support for this transition in the life course. Also, the godparent can ensure the enrichment of social ties. A recent study states the refugee children mentioned that they learned our language with and through their godparents. This has a contribute because language represents a means of communicating and coming into contact with the majority society (Raithelhuber, 2019).

The allocation of a godfather or godmother to an unaccompanied minor refugee is considered as a suitable form of care and guidance. Being a godparent offers the possibility to create a context in which protective factors for the refugee child are present, such as support figures and friendship. Because employees in other facilities are tied to their working hours, godparenting can be seen as an extra form of care. Within this care, the children can feel that they are being integrated into the family networks. So, the children experience both a broadening of their social network and emotional support (Derluyn et al., 2005).

Conclusion

The above literature indicates that the allocation of a godparent can be a good psychosocial support for the unaccompanied minor refugee. The godparent can establish social contacts, enhance communication skills by learning the child Dutch, support the transitions in the life course, and provide emotional and psychosocial support. With this, the godparent can support inter-ethnic and inter-religious relationships with the refugee child. This offers space to deal with post-flight stressors. Through godparenting, the refugee children can experience a higher degree of support and guidance, which reduces the risk of post-traumatic stress (Hodes, Jagdev, Chandra, & Cunniff, 2008). It offers the children a sense of social support and connectedness because the child can build a primary relationship with his or her godparent (Derluyn et al., 2005).

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