ISTR Sixth International Conference Toronto, Canada / July 11-14, 2004 Contesting Citizenship and Civil Society in a Divided World

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Social Development through Local Religious Congregations: The Case of Latinos in the United States
by
Ram A. Cnaan
University of Pennsylvania
Coauthors: Edwin Hernandez, Charlene C. McGrew

The past two decades have seen unprecedented growth in new Latino migration to the United States. Last year Latinos surpassed African-Americans as the country’s largest minority group. Yet, all indications show Latinos to be a diverse group, politically weak, educationally behind, employed at the margins of the labor market, and keeping Spanish as their primary language even among second and their generations. Many in the Latino community are working and living in the United States illegally and as such they feel that they cannot put claims on the public sector.

One community institution known for its historical role in serving minority groups and as a means for social change is the local religious congregation. For example, during the period 1950-1960, the Black church discovered its political voice and harnessed its energy to the social justice movement, and White Northern churches galvanized groups of social justice volunteers. The same expectation is now placed on Latino religious congregations. However, while ample literature exists on the role of the faith community in helping people in need in American cities almost nothing exist regarding Latinos.

Our aim in this proposed presentation is to study the role that Latino religious congregations play in meeting the social and basic needs of Latinos and their ability to represent their needs vis-à-vis public authorities. Furthermore, we wanted to study the social and community development role of Latino congregations as compared with other local congregations.

Over four years (1999-2002), as part of the Philadelphia Census of Congregations, we obtained data on each congregation’s membership, history, governance, budget, future plans, and social and community services. 2,120 congregations were identified in Philadelphia, of which 148 are Latino congregations; defined as a congregation that has a Spanish name and/or which at least over half the membership (51% or higher) is of Latino origin. We were successful in completing interviews with 109 Latino congregations (74%).

While most Latinos are Catholic the overwhelming majority of congregations are Protestants (100 Protestant mostly charismatic churches versus nine Catholic churches). All in all fewer Latinos in Philadelphia are regularly associated with religious congregations as compared to any other ethnic group (24% as compared to 47% for the city as a whole). Most attendees are both politically and theologically conservative. Most congregations are small and poor and are limited with their helping capacity and their ability to pressure policy makers. Relative to other ethnic groups in Philadelphia, Latino congregations command fewer resources and provide fewer social services. Programs offered by at least 20% of congregations include: Food pantries, recreational programs for teens; recreational programs for children; summer day camp; prison ministry; holiday celebrations; and clothing closets. Almost no Latino congregation reported long-term involvement in any social change effort with the exception of the Catholic churches. Congregations that were found to be most involved in serving others and engaged in change efforts are those with full time clergy, larger membership and budget, having a clergy who is trained academically, and Catholic churches.

The political representation of Philadelphia Latinos comes mostly form an umbrella organization called Nuevo Esperanza which is also analogous to the Association of Hispanic Clergy of Philadelphia and Vicinity. This nonprofit organization headed by two ordained brothers is the major source of community development, education, and housing in the Latino community. Nuevo Esperanza managed to obtain grants and resources to open a charter high school, a community college, a vocational program of welfare-to-work, and housing projects. Its leaders have an easy access to the mayor governor, and the president.

These findings pose an interesting challenge to the current political view that asserts faith-based groups as poised to solve our current pressing social problems. While congregations in America are playing a major role in social services provision and community development, this may not be the case for Latinos, at least not in the foreseeable future. Due to limited resources, relative lower rates of religiosity, clergy who are not graduates of academic seminaries, and different expectations, Latino churches, with the exception of the Catholic churches, are not poised to be the answer to the social and political needs of the Latino community. The coalition of clergy from many small and poor churches, however, formed a powerful political and social-service nonprofit organization that is a national model. Given that Philadelphia is not known as a Latino city, more studies are required before this assertion can be substantiated.

Date received: October 8, 2003

Copyright © 2003 by the author(s). The author(s) of this document and the organizers of the conference have granted their consent to include this abstract in Atlas Conferences Inc. Document # camm-51.