Experiences of Faith-Based Organizations as Key Stakeholders in Policy Responses to Human Trafficking
Abstract
:1. Introduction
1.1. Faith as FBOs’ Major Inspiration for Anti-Human Trafficking Work
1.2. FBOs’ Engagement in the Fight against Human Trafficking
1.3. Contribution to the Literature on FBOs’ Anti-Human Trafficking Work
2. Methods
2.1. Research Design and Participant Selection
2.2. Data Analysis
3. Findings
3.1. Participant Organizations’ Characteristics
3.2. FBOs’ Motivations for Engaging in Anti-Human Trafficking Work
3.2.1. Faith as a Primary Motivating Factor
Faith as a Driving Philosophy
All Christian faiths are motivated by the teaching of ‘love thy neighbor as thyself.’ But we have dealt with Jewish organizations, Muslim organizations, or even individual members of other organizations of different faiths, and they have similar teachings. So, when we work with them, we share certain philosophies.
One of the things that we bring to people who are not people of faith is a mystery about what compels us. I worked for just over 16 years in business and left. Thus, thousands of people will go, “I don’t get it. Why would you do this? Why would you give up? You were making a lot of money in Washington, DC. Why would you do that?” I think the mystery of why people of faith are compelled to do extraordinary things is initially discordant, but over time it’s very attractive.
Mandated by Faith to Fight Human Trafficking
Our staff are all faith-centered, and our volunteers align with our mission and values. What makes that unique is that we are bringing our faith into the foundation of who we are, through community engagement and people in the community.
There are just so many times over history, including biblical history, that the Jews stood up against injustice and the value of human life and the value of human dignity. Our trafficking program is part of an organization that was at Ellis Island over 125 years ago, making sure that young girls weren’t taken by potential traffickers and put into child labor or sex trafficking.
One key attribute of the faith-based community is that when you set your aspirational goal higher than the success of one individual, you are able to survive the high fluctuations, the amount of turnover, the trauma, and the violence of the stories you have heard from victims.(Jean)
The edict of love oversees all. We’re still going to love people, whatever their choices are. For us, it’s quite an easy decision that love oversees everything. So, we don’t have to make decisions to discriminate or to judge because we’re just supposed to love people.(Amanda)
3.2.2. Secondary Motivating Factors
Personal Experience or Witnessing Human Trafficking
Human trafficking survivors have so changed me and shaped my identity and my understanding of the problem that I would say that that has given me a tenacious, unrelenting pursuit because all of those people are now a part of what drives me to do that.
Addressing the Victim Services Deficit
A service gap that we saw was women with children and pets. So now we pretty much only serve women with children and pets. Essentially we’ve become the organization that you send people to if they do not fit anywhere else. There are actually no other places that accept trafficking survivors with pets. So, we have, over the years, developed into filling this niche.
Call for Community Engagement and Social Justice
The myth that it could never happen to anyone Jewish or that there are no Jewish traffickers was just something that we sought to dispel. It is a major problem for the world, so we should be part of helping to address it. It just made sense that we would raise our voices.
Are there any religions in the world that don’t believe in social justice? I don’t think so. I haven’t come across any. I believe that that is an edict within every religion, whatever it is. Whether you’re a Jew, whether you’re a Christian, or whether you’re a Hindu, we all believe the same when it comes to justice. Nobody believes that someone should be treated inhumanely or injustice. The issue of human trafficking has that built into it from start to finish. It is entirely injustice. All religions believe justice and equality, and equity are necessary for people to feel part of their community.
3.3. FBOs’ Competencies for Anti-Human Trafficking Work
3.3.1. Prevention-Related Competencies
If survivors can find their churches, either as a safe haven or if they can reach out to those who might be able to reach others in their community, it is really the grassroots way of getting back into the community to address these issues.(Megan)
3.3.2. Protection-Related Competencies
I think survivors of human trafficking can wonder, “Why are these people helping me? Why would they even do that?” If a survivor comes into a situation, they may be a little leery of anyone, and rightfully so, and if they can make a reasonable leap in their head as to why someone is helping them, they are more likely, I think, to trust them.
If and how are they going to make a choice to request spiritual guidance? God gives us free will. If we live out our faith, if we live out our love, if we do what we’re supposed to do as humans, then naturally people will get drawn to ask, “What is that thing within you that gives you the ability to love this much, that gives you the ability to just forgive this much?” And when they start asking, then we can start helping them.
I think that our teaching is that people need to make their own decisions. It is totally up to survivors if they want to participate in a religious program. Or if they don’t want to participate in it, they still have access to every program and resource that we offer. We believe that if they do, they may have their reasons for it. But it’s not a prerequisite at all exactly. It’s our responsibility to just love and provide support to folks.
We believe in Maslow’s Hierarchy of Needs in which victims’ needs need to be met before we consider their spiritual needs paramount. So, before we can worry about their spiritual needs, we need to worry about their physical needs such as water, shelter, clothing, psychological safety, and the very basic needs that have to be met. Over time, they will see us living out our faith and asking about it, but it’s not for us to tell them and force it upon them. It’s for us to show them what love looks like.(Amanda)
First, on a theoretical plan, one of the distinctive characteristics of FBOs is that we’re predicated on hope. If you think of harm reduction as a philosophy, it says people can just stay in addiction, but we want it to be safer; there’s nothing aspirational or hopeful about that; there’s nothing in there that says, “life could be better.” In the mix of options, trafficking survivors need to see that there’s hope. Second, most of these faith-based agencies take no government funding. So, if you want to be pragmatic, that’s a state or a nation’s cheapest option. That’s just a practical reality because somebody else is paying for all of that care. FBOs are very connected to their local community, very embedded in cultures and local resources, and are able to do things that the top-down approach can’t get done. So FBOs in this work are providing a valuable option.
3.3.3. Support for Investigations and Prosecutions
I’ve seen it work extraordinarily well when a law enforcement agency jurisdiction partners with faith-based organizations to provide the services that law enforcement can’t do or that impede their progress. It looks like this: When law enforcement is going to do a sting operation, and they anticipate that they’re going to apprehend thirty victims, they can’t unless they charge those individuals, they can’t legally hold them, but if they have a partner organization that can go on that sting operation with them to be that interface with the victim, not have the same agenda, not have the same authority, provide for victims’ material needs, offer resources, their operation may be successful.
3.4. Experiences and Contributions of Participant FBOs
3.4.1. Salient Aspects of Participant FBOs’ Trafficking-Focused Services
Prevention Efforts
- Education, Awareness-Raising, and Outreach Activities
At our church level, we organize speakers to speak at the masses. We got a dropdown on the church website to talk about our ministry against human trafficking. We had gatherings after masses so that we could introduce the idea of labor trafficking and how fair-trade ties into that. So, we were able to share a lot of those resources and do those things at our parish first.(Lisa)
We do that to reach out to those locations specifically rather than just going to every massage place or strip club or whatever. We pinpoint the ones using artificial intelligence and machine learning and other things, to help pinpoint. So, we’re not wasting our resources and also annoying businesses that are perfectly legal. And that way, we can target more people who are likely to be trafficked.
We utilize a technology called Freedom Signal, which actually has the ability to scrape websites where sex is being sold. Once we’re able to get basic information, we can then send out text messages to people to say ‘Hey, we are offering the service. If you know anyone who needs help, have them reach out.’ We do it via technology and a lot of street outreach.
- Training Services
We have a training program for startups. So, if an NGO in the South Side of Chicago wants to start a shelter for victims of trafficking, they can go through our three-year program to shepherd them through the process of creating a non-profit, putting all of the infrastructure in place, learning about human trafficking and survivors, developing a care model enlarging their services. So that’s probably our flagship program.
Our national prevention programs are a lot lately centered around training. We have an awful lot of education out there, both in terms of internet safety, in terms of training for healthcare providers, social workers, and emergency medical technicians. We have very extensive training in our justice initiatives.
- Policy Advocacy
A huge training opportunity is our JuST Conference—that is, the Juvenile Sex Trafficking conference–every year, which involves a thousand people that attend and go through multiple workshops. It’s known to be the premier domestic minor sex trafficking training in the country.
- Research Activities
From a mission perspective, we want to improve access to care and the quality of care. This is still a relatively young field; there’s not much research, there’s not much data; there are no standards. So, we want to help establish standards and help organizations meet those standards, if not exceed those standards, for the good of survivor care. Parallel to that, we continue to do a tremendous amount of research nationally, whether they are studies on changes in the victim population over time or key issues of care that we want to make decisions based on better data.
- Capitalizing on Volunteers as an Asset
The way that our program has used volunteers is through a 24-h hotline. What is so great now is that we have developed a really incredible volunteer base where volunteers cover all of the shifts. So, we always have staff as a backup. We have volunteers who are able to engage in that kind of emergency triage phone call, a resource connection, helping people find emergency housing and all of that. And one of the things that we do well with the support of volunteers is that we have a drop-in space for female-identified youth and young adults who’ve engaged in commercial sex.
We have an amazing team of people, many of whom are survivors of sexual trauma or human trafficking, or domestic violence themselves. And so, because of that, they themselves have the resilience to them that helps us to serve our girls as fellow survivors. We have a Moms Against Trafficking that’s run by a mom whose daughter was trafficked. We have a psychotherapist; his daughter was a victim of human trafficking. Our executive director was a victim of domestic violence. So, everybody’s been through something. They understand what it’s like to come out on the other side. And so, they have lived experience of what it takes to start over and make a difference.
Protection Efforts
- Case management and referral services
We provide at our drop-in center a whole array of social services for male survivors of sexual exploitation. But more importantly, we provide counseling. We provide case management, and through that case management, we do an assessment. We do an action plan based on the assessment and based on the needs of that particular client. We will then make the necessary referrals for nine times out of ten housing, employment, and income assistance.
We don’t turn anyone involved in labor trafficking away. If someone is in need or someone has been impacted by labor trafficking, we then have all the connections and resources to others in the community, where we would then provide referrals. Thus, if things are more specifically regarding labor trafficking, we would then refer out.
- Housing and rehabilitation services
Our safe house program is a one-year program outside of the city, which is outside of the distractions, outside of all that memorabilia that they’re able to see and what they’ve experienced. Survivors are able to get that recovery, restoration, and that renewed life. We’ve had over 150 women graduate from this program since the start. I myself am a 2019 graduate of this program, so I speak from experience of what this program can do.
We have rehabilitation and reintegration programs that we offer, like Ending the Game and Father Fracture, and other classes that we offer. We use media to provide online therapies. They have a case manager assigned to them so that they basically get what we call a dream plan. And for every 90 days, they work through one or two of the things on the Arizona Self-Sufficiency to move them forward because our end goal is to take them to reintegration, which is independence.(Amanda)
We like long-term restorative care because there’s that continuing to meet individuals where they’re at and not giving up. And a lot of times when you get federal grants, and there is a certain alignment, you have to get so much done within a certain amount of time. And you’ve got to prove numbers, whereas a lot of times with faith centers, it is the person over that process because they’re worth the investment and the necessary time.
Input in Investigations and Prosecutions
We do several things with Homeland Security. For a raid in which they know that they’re going to find human trafficking victims, they will contact us in advance and say, ‘Do you have any backpacks? We’re going to need those backpacks to get to these victims because when we pick them up, they’re not going to have clothes or hygiene products or anything.’ Probably the bigger assistance is when they are handling cases through the Attorney General’s Office; they will prosecute those cases, usually in Los Angeles, but the victims will be kept in hotels in Long Beach or some other areas.
3.4.2. Ethical Considerations in Providing Services to Survivors
Non-Discrimination in Service Provision
Even when I mentioned our drop-in space, it’s for females identified. We’re not talking about only cis women or cis girls; we’re talking about trans women as well. And under the broader case management, we serve anyone who’s experienced trafficking. All genders. All religions. And we do not have a requirement that someone believes what we do. And there’s no obligation to go to church; there’s no obligation to engage in faith-based programming.
Even if a rescued survivor did not meet our criteria for a human trafficking case, we wouldn’t put them out on the street. We’re not going to be like, “No, we’re not helping you because you’re not a human trafficking victim.” And that’s a difference between community-based organizations and governmental programs, for which sometimes you’ve got to answer over 50 questions before they even give a survivor a meal.
We don’t expect the people that we serve that they have to be Christians. And they do not have to ascribe to any form of Christianity or Bible studies; we’re not trying to proselytize anyone. It is due to our faith that we serve, and due to our faith, we serve anyone who is in need. That does not go contrary to any funder that may be out there. But we hope funders will realize that we are not a Christian-based organization that requires people to accept our faith to receive our support.
Our approach to working with anyone is to serve whoever’s in the seat. And that way, we look at people, and serve them based on their humanity. We’re not concerned if someone may be in the LGBTQ community; we will serve them. If the person is transgender, we will serve them however that person views themselves. However, they view their gender or their sex, or whatever. None of those things should impact our ability to serve. We don’t see those as they relate to our work; we don’t see those as issues or ethical dilemmas.
Survivor Self-Determination in Service Provision
Basically, we meet people where they’re at, rather than talk about where they’ve been, and look at how we can help these people get out of the exploitation aspect of their situation and how we might be able to support them so that they can make better choices or lead a more fulfilling life, and really just not focus on those things that could be controversial issues like that.
For us, the way that federal funding works, where we’re limited as a faith-based organization, is that we can’t initiate the conversation about faith. But if someone is seeking to connect with whatever their faith community is, we can ensure they’re connected to the right resource. From a trauma-informed perspective, we want to ensure that people’s needs are met and that they’re ready to have conversations anyway. So, it doesn’t feel like a conflict there.
We have a policy that whatever your faith is, we will work with it. We have relationships with the local communities of other faiths. And we sit on an interfaith panel to help people get access to the faith they mostly work with that works for them. Because while we have our faith, it is not for us to force it upon someone else. We’ll help them to manage their faith. And we’ll find them mentors in the community who have that faith that can be there for them.
If they have no faith or believe in nothing presently, they could explore different faiths and test things out because we think that part of the healing process is the ability to forgive yourself and those who harmed you along the way and to get to full healing. Otherwise, the root of bitterness takes place. And when people get bitter, they become very insular and find it difficult to move forward. So, the issue is that it doesn’t matter what your faith is. Are you able to forgive? Some faiths have edicts within them that make it harder.
Survivor-Centered, Trauma-Informed Services
Our biggest strength is our trauma-informed mentorship program. Survivors feel like they have a voice, and we’re helping their voice be heard through our training, and so they’re receiving a lot more healing knowing that it’s helping other individuals. The mentorship program is what we thrive in.
Our different volunteers work with rescued victims to gain that trust. So, continuing those conversations day by day, maybe providing small things like Uber deliveries or food deliveries or electric payments or whatever, to start the sort of cycle of trust; eventually, they will choose to join the program permanently.
Diversity in Care Approaches
There are different schools of thought about how care is done. Some people come from a very survivor-centered approach where they believe that the victim makes all of his or her own decisions about the care they need. Now that’s very different philosophically from a highly clinical approach. In clinical practice, you’re going to have a professional saying, ‘These are the issues; this is how we do care; this is what the survivor needs.’ So that’s other-directed versus survivor-directed care.
We understand through our experience and research that at different phases of recovery, the survivor is more empowered. In the initial stages of recovery, the survivor has fewer resources, is aware of fewer options, and has a history of making bad decisions. So, there needs to be a more structured approach in the beginning. But certainly, aspirationally, we want to move in the direction of the survivor being his or her own agent.
3.4.3. Atypical Funding for Anti-Human Trafficking Work
Limited Reliance on Public Funding
We did prefer to operate without federal funding. It’s very, very top-heavy logistical management, and also, just frankly, a lot of time invested in, get it in, in applying for it. And the funding just wasn’t that much; anti-trafficking funding is still incredibly small compared to other types of funding streams. The amount of effort to get it did not equate to the amount you get. And then, when you get it, it’s a lot of work. And so, we just found that the equation didn’t work for us.
Prioritizing Private Funding
We’re entirely privately funded so we don’t have to worry about forcing trafficking survivors to testify with the DOJ or anything like that. We rely on our community to fund us. Our community knows our duty of care is 100% to the survivor.
Our funding sources are long-time donors who feel more comfortable contributing to an anti-trafficking effort that a faith-based organization leads. Or maybe they continue to donate to S.H. because we are constant in our mission. A couple of our largest donors are not people of faith, but they know they can count on our ethics, and that’s tied to our faith. So, that’s where that trust factor comes in.
For trafficking work primarily, first of all, over 50% of our budget is member dues. And that’s based on the assets, investments, and assets under management. So, if you’re a small religious organization, maybe with $2 million invested, you would pay very little. If you’re a big investor, then you would pay more. But we also got supplemented by Humanity United, which has funded much work against human trafficking. And they’re still funding us. There’s another foundation, the Open Society Foundation, which supported us. And then there is also another called CORTICUS, affiliated with the family that owns CNA Foundation.
Sisters are just very financially well off. They have had many people who give them donations. Donors trusted the sisters to allocate the money where they felt it was necessary. Thus, sisters allocated substantial resources to anti-trafficking work. Money was never an issue for us. I know it is for so many, 99%, but it was never an issue.
We actually have shops as well. So, what we do is we have items made by survivors. We roast our coffee, make clothing, and design apparel. Then, we partner with other anti-trafficking agencies with items made by survivors. And we sell those items in different stores throughout our region. We do pop-up shops, and we actually have the survivors help us too, helping with making the coffee, helping with all of our tagging and labeling, and taking things to the shops. And that gives them job skill training, as well as being able to put something on their resume, and the net profits all go back into our organization.
3.4.4. Salient Challenges in Anti-Human Trafficking Work
Financial Challenges in Anti-Human Trafficking Work
- Funding instability
Funding for any anti-trafficking work is hard for programming in general and to have consistent long-term services. If you are talking about relying on federal funding, those funding cycles are about every three years. So, you get two years in, and you’re already thinking about what grants you can apply for. We have really incredible staff who are super motivated and do great work, but we don’t want them to get burned if we don’t get refunded. So, funding is always a challenge.
We’re volunteers; we don’t have that budget. Very little budget. Our membership in Chicago North Shore is about 650/700 active volunteers. There are about eighteen of us who are volunteers on board. So, you have a couple of hundred enthusiastic volunteers in and out at any time.
- Faith’s influence on access to funding
I had numerous funders who would come back to me and say, ‘The Jewish community doesn’t need more money. You’re a Jewish organization.’ I worked for Jewish Child and Family Services, and they said, ‘You’re a Jewish agency. You have plenty of money.’
Gaps in Victim Services and Resources
Our biggest challenges are access to good mental health care at the scale we need. That’s one of the most challenging things we face. Unless the person is acutely suicidal, it can take six to eight weeks to get into the rotation for care from a psychiatrist. Sometimes that wait is too long. But the vast majority of the population we work with is uninsured or underinsured. So, it is much more difficult.
The second one is housing. Not just accommodation, like it’s very easy to put people into independent care accommodation where we rent an apartment, or we put them up in a hotel or whatever, but what is difficult is when they are not ready for independence, and that 24/7 care has to happen. That type of housing is much harder to fund, to keep going, and all of those things. That’s probably the other thing that’s so very difficult.
One of our biggest challenges is the delicate path we have to walk in working with survivors and allies. We have a lot of survivor-led organizations that we try to come alongside and help move forward. But, very frankly, while survivors have life experience, sometimes they don’t have sufficient organizational experience. We need to be able to support the work they’re doing and the whole relationship thing to try and be colleagues, and advisers without stepping on toes or overstepping our bounds.
Misperceptions about FBOs’ Engagement in Anti-Human Trafficking Work
Whenever you’re a religious organization, people are worried that you have a religious agenda, that you’re either going to force conversion on people, or you’re going to make it conditional for purposes of receiving help. And we had to make it clear that we have no agenda like that. We’re just living out our mission. We’re not looking to convert people. So those are probably the credibility and the fear of conversion.
The first challenge in doing human trafficking work is credibility. Initially, we were called the church ladies. That’s how we were identified. It’s like, ‘Oh, here’s the church ladies now.’ Well, that doesn’t give us much credibility. That doesn’t say much about what we’re doing, but we went along with it because we thought it was fine. However they identified us, it was a start. But then they came to realize what we can do. And so, they don’t call us the church ladies anymore, except in a fond memory kind of way, like, ‘Remember when we used to call you the church ladies’.
Sometimes people make assumptions that we would require certain participation of survivors in whatever faith-based programming. I think it takes a long time to build relationships with community partners so that they can see what our intentions are, and what our program is. It takes time. We don’t want to tell people, ‘Just trust me.’ If we expect to build rapport and trust with partners and survivors, we should also be willing and able to do that. So, I think that’s an important kind of barrier that we’re always working to overcome.
Increasing the legitimacy of FBOs in the anti-trafficking movement with policymakers and funders is the biggest challenge. At the end of the day, we’ve got some pretty crazy faith-based organizations out there doing some pretty crazy stuff. I would know this because I have met them, and they make it difficult for the others striving to do it right. And there is much distrust. There is presently a lot of distrust out there between the federal and state organizations and the FBOs. The only way to combat that is for the state and federal organizations to actually see and experience what’s going on in the FBOs.
Ethical Issues around Converting Survivors to a Particular Faith
I would be cautious about when assistance crosses into the perception of ‘I’m trying to save you because you need to get out of this horrific situation you’re in,’ or ‘I want to save you, and then there’s just a certain way you need to be in this religious structure.’ So, I think that when religious organizations veer into extremism, that is unhelpful.(Amanda)
We have traffickers who use the Bible to exploit other people. We have traffickers who have been convicted, who were leaders in their own church. So absolutely, I think anything can be manipulated, misused, and abused. That isn’t what our faith actually is. That’s not a true biblical teaching, but absolutely anything can be distorted.(Amanda)
3.5. Improving FBOs’ Input in the Fight against Human Trafficking
3.5.1. Importance of Expanding FBOs’ Presence in Anti-Human Trafficking Work
Importance of Giving Attention to FBOs’ Input in Anti-Human Trafficking Work
If you take the state of Texas which has the second largest number of shelters in the US, they have a big trafficking problem and it’s getting worse, but their government is very intent on engaging the faith-based sector. So they have always invited us to the table. So, we’re gonna see better outcomes in a state like that.
Maybe we could be used as a model, if they are seeing success with what we are doing, not to recreate the wheel, we have so many programs up and running. We’d be glad to share them. And not all of them are oriented towards faith. We access the guidance of researchers in statistics, literature, and science, and what’s happening in our community.
Increasing Survivors’ Self-Determination
In any work around anti-trafficking, the importance of bringing the survivor to the table cannot be stressed enough. It’s a very difficult thing to do because you don’t want to exploit them again, yet their lived experience is crucial to finding solutions and improvements.
Our work about human trafficking needs to be informed by survivors, not by what we think. Thus, the strategy we are recommending companies is not to try to do this all but to listen to those with the life experience, the survivors; don’t just listen to their stories. They’re their strategists. Therefore, we should ensure that they help shape the movement going forward.
3.5.2. Filling the Gaps in Research on FBOs’ Anti-Trafficking Programs
There is more need for research to improve the legitimacy of FBOs in the anti-trafficking movement. We have to show the efficacy and the impact of these agencies across the board, whether they are faith-based or secular; we need to be able to measure because then we cannot determine whether one model exceeds another. We also need to behave with more data-driven decision-making. We sometimes operationally do so much on feelings or will, or these fewer concrete measures. I have always been told that the faith-based community relies too much on stories and not enough on statistics.
Well, if seventy-eight percent of our survivors are coming in with addiction issues, what are we doing to lower that percentage.’ We can still tell a story, but we need data. I think research studies like yours [that is, the current study] are very important. So, that’s raising understanding and awareness.
All faith-based organizations are not 100% alike. Therefore, there will take some effort to get an opportunity to learn and understand the various faith-based organizations and not just lump them all into one homogeneous group; there’s much diversity.
3.5.3. Addressing Misperceptions about FBOs’ Legitimacy and Capacity
Reckoning with FBOs’ Legitimacy in the Fight against Human Trafficking
4. Discussion
4.1. Faith’s Influence on FBOs’ Anti-Human Trafficking Work
4.2. FBOs’ Capabilities for Anti-Human Trafficking Work
4.3. Highlights of FBOs’ Experiences and Contributions
4.3.1. Contributing to Prevention, Protection, and Prosecution Efforts
4.3.2. Applying Ethical Values in Services
4.4. Addressing Challenges for Anti-Human Trafficking Work
4.5. Perspectives on Improving FBOs’ Engagement
5. Implications and Limitations
5.1. Implications for Practice, Policy, and Research
5.2. Limitations of the Study
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Conflicts of Interest
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Variables | Frequency | Frequency |
---|---|---|
Participant’s position in organization (n = 16) | ||
Executive Director | 5 | 31.3 |
Program Director | 5 | 31.3 |
Committee Leader | 2 | 12.2 |
Chief Operations Officer | 1 | 6.3 |
Board member | 1 | 6.3 |
Community Outreach Director | 1 | 6.3 |
Vice President | 1 | 6.3 |
Total | 16 | 100.0 |
Organization’s geographical scope of anti-human trafficking work * (n = 14) | ||
Citywide/countywide | 6 | 32.0 |
Statewide | 3 | 16.0 |
Nationwide | 8 | 42.0 |
International | 2 | 10.0 |
Organization’s faith denomination (n = 14) | ||
Roman Catholic | 5 | 35.8 |
Evangelical Christian | 4 | 28.6 |
Non-denominational Christian | 3 | 21.4 |
Protestant Christian | 1 | 7.1 |
Jewish | 1 | 7.1 |
Total | 14 | 100% |
Organization’s length of time in anti-human trafficking work (n = 14) | ||
Four years | 1 | 7.1 |
Six years | 1 | 7.1 |
Seven years | 1 | 7.1 |
Eight years | 3 | 21.3 |
Ten years | 1 | 7.1 |
16 years | 2 | 14.2 |
20 years | 2 | 14.2 |
24 years | 1 | 7.1 |
32 years | 1 | 7.1 |
Over 40 years | 1 | 7.1 |
Total | 14 | 100.0 |
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Hounmenou, C. Experiences of Faith-Based Organizations as Key Stakeholders in Policy Responses to Human Trafficking. Societies 2023, 13, 193. https://doi.org/10.3390/soc13080193
Hounmenou C. Experiences of Faith-Based Organizations as Key Stakeholders in Policy Responses to Human Trafficking. Societies. 2023; 13(8):193. https://doi.org/10.3390/soc13080193
Chicago/Turabian StyleHounmenou, Charles. 2023. "Experiences of Faith-Based Organizations as Key Stakeholders in Policy Responses to Human Trafficking" Societies 13, no. 8: 193. https://doi.org/10.3390/soc13080193