fbpx
Articles

What life is like in the U.S. for an immigrant

One man’s journey from religious persecution in Pakistan

/
July 13, 2021

Forced displacement is a growing and urgent global crisis. A multitude of conditions, including religious persecution, force people from their homes to pursue safety and the well-being of their families. As the worldwide refugee crisis becomes increasingly dire, churches have an opportunity to profoundly affect displaced people by extending compassion, hospitality, and advocacy. 

Tariq is a refugee from Pakistan who arrived in New York City in 2007. Upon arriving, he connected with an SBC church that helped him settle and assist his family in joining him in the United States. Tariq and his family started a ministry in their neighborhood that serves immigrants in getting settled and integrated into life in the United States. I had the privilege of interviewing Tariq about his family’s journey.

Tell us about your experience in Pakistan before you moved to the United States?

In Pakistan, I worked for a nonprofit called CARITAS, a Catholic organization that serves impoverished communities with assistance in development and poverty alleviation. I worked to coordinate agriculture development and identify community needs to figure out how the nonprofit could help them. Some more extremist groups in Pakistan were opposed to the organization I worked for because it was faith-based. I began receiving threats that if I didn’t cease my community work, I would be killed, and my family would be harmed. My family started receiving threats as well. 

In Pakistan, there are blasphemy laws that are used to persecute religious minorities. These blasphemy laws are often abused. Christians, as well as other minority religions, are often falsely accused. If two people can confirm someone has broken the blasphemy law, an individual can be thrown in jail, even executed, and are often attacked by mobs. 

How did you come to the United States?

Given the threats against my family and me, I decided to flee Pakistan to the United States while my family moved to another place in Pakistan and went into hiding to avoid threats. In 2007, I applied for a visa through my job at the nonprofit. I was connected with someone in New York City who worked for the organization. It took a while to get all of the paperwork confirmed, but I moved to New York once I received my visa. 

What was your experience like when you arrived in the United States?

I felt like a stranger because I was in a new country and didn’t know anything about the city. Thankfully I met a friend from Pakistan who gave me a place to stay for the first year. 

I got connected through a reference to a church called New Hope in Queens. They prayed for my family and me to be able to be reunited. They prayed for me to get a green card and for my wife to get a visa, and both of those eventually happened. They encouraged me. 

They also paid my rent for several months while I could not find work and invited me to share my testimony at church. After a few years, they helped me earn my Master’s degree and begin my career in social work. 

When my wife arrived with our first child in 2010, she felt we should start an organization that could help people in our same position. That year, we created a nonprofit in our community called International Community Care Foundation. Our objective was to support new immigrants to the United States in order to empower them, build their links to communities and churches, and help them adjust to a new home. We also sought to help people who were being persecuted back in Pakistan.

How do you serve other immigrants in your community?

Our church helped us to start our community organization by supporting us financially and with volunteers. We host an ESL program, a children’s program, we connect immigrants to job opportunities, and we help them apply for green cards and citizenship. We have helped over 40 women train in English and eventually get connected to jobs. All of our programs are hosted in our apartment complex. 

We started the children’s program when we realized some moms could not attend because they were watching their children. At the children’s program, we teach English and math, share Bible stories, and put on fun activities. 

The community of immigrants who join us is diverse. We have Muslims, Hindus, Christians, and people from South Asia, Latin America, and Africa. 

What would you like people to know about those who are seeking asylum?

In many countries like Pakistan, life is tough for groups that are persecuted. You are very vulnerable because the blasphemy laws are set up to be used against you at any time. Often women are forcibly converted. It is very dangerous and frightening to be persecuted, but it also puts you in a situation where you lack financial opportunities and often lack basic needs like food. Also, being in that situation can affect your faith, and Christians need encouragement to persevere. I would love to see more people from the United States support and encourage those persecuted worldwide. There are organizations that you can support that help persecuted Christians. 

How can churches support displaced people in the United States?

The support of a church and community can transform a refugee’s life. It certainly transformed my life. The most important thing for me was that I had a community that welcomed me and encouraged me to grow in my faith. This helped me persevere through difficult times. 

Beyond that, financial support and guidance can help get refugees on their feet. It is costly to get legal aid to apply for asylum. It can cost up to $10,000. If you are new to the country, this can be very difficult. Sponsoring someone for asylum is a great way to help. 

Once refugees are established, they can turn around and support other people who are new to the country and need help. Each church can make a significant impact by even helping one person. Also, finding organizations that support refugees and immigrants is a great way for churches to help. 

The answers have been edited for brevity and clarity. If you would like to learn more about Tariq’s organization, International Community Care Foundation, visit their website, Facebook page, or e-mail [email protected].

To learn more about how the refugee and asylum process works in the United States, visit this ERLC explainer.

Andrew Bertodatti

Andrew Bertodatti is a minister in New York. He resides in New York City with his wife, Karen, and their son. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24