Europeanization of Islam in European Countries - Research Paper Example

 Europeanization of Islam in European Countries Introduction Islam as a religion first emerged during the early seventh century, under Prophet Muhammad in the Arabian city of Mecca. In 622 AD, Muhammad and his followers were forced to leave the city of Mecca, and migrate to the city of Yathrib, which later became famous as Medina. After 100 years from its conception, Islam spread rapidly in the middle-east regions, and soon many newly converted Muslims started migrating from the Arabian Peninsula, to other neighbouring countries. As they settled in these new regions, they also started adapting to the culture and traditions of their host countries. These migrations that took place over centuries occurred mainly due to a quest for a better life and better living conditions. However, some of these migrations were under forced conditions, owing to various tribal, sectarian, or familial conflicts; and sometimes also due to political unrest in the country of origin. The first prominent Muslim immigrants were those that settled in Spain, during eight century AD. Along with such migrations, there were also the transfer of science, arts, literature, and various important literary transcripts also found their way from the Arabian Peninsula to the Iberian Peninsula, and soon spread to other parts of Europe. Thus, there was a transfer of knowledge and culture, and soon the host and the immigrant communities started influencing each other. Today after more 1500 years of migration and settlement, Islam has become an integral part of the demographical, traditional and cultural landscape of Europe. They are no longer guests who will go back home, but have become Europeans following the Islamic faith; and with Islam becoming the second largest religious community in Europe within the last 50 years, this religion can longer be overlooked or sidelined. The first generation of the Muslim immigrants remained more close to their home upbringing and thus their Islam was more relevant to their home culture. However, the later generations after years of being born and bred in the European continent, now have two distinct lineages to maintain, one is the old traditions and culture of their grandparents and the other is the local culture of Europe. In the recent years it has been seen that in spite of protests from the conservative Muslim circles, there has been a move to create an Islamic religion which is more adapted to the European way of life. This has been done with the express aim to amalgamate Islam and Europe more closely, so that the former can show its strength to adapt and flourish in its adopted country, like it has done previously in Africa or Asia. The younger generation has realised the necessity to create a religion that would move away from the stereotypic Asian version of Islam, or else it would lead to “Relativization of Islam and the negation of its universality. Moreover, European Muslims, far from being integrated...worldwide...would remain isolated without Europeanization” (Clarke, 80). It is this new form of Europeanised Islam that I shall explore in this paper, and in this context will study various issues pertaining to the cultural and religious identity/differences, that we see within the European continent Discussion After centuries of co-existence with the natives of the host European countries, Islam has weaved itself intricately into the demographic, social, political, and cultural fabric of the continent. With this permanent weaving, and the gradual increase in population of the Muslim community, have raised fearful questions in the minds of the native Europeans, as to the whether this religion would change the face of Europe by forcibly converting other religious believers into the Islamic fold. The Muslim community on the other hand is fearful of losing its religious and cultural identity, and is apprehensive of eventually being either colonised and isolated; or made to undergo osmoses so as to lose their identity completely. This is the present situation which we see in various European countries and it is this standpoint that must necessarily be addressed, while looking for a solution, and working towards the Europeanization of Islam. For a better comprehension of the situation, it is essential that we take an in-depth look into the form of Islam that is seen and practiced in present day Europe. In Europe a majority of the practitioners of this faith are Sunnis who are the direct descendants of the prophet Muhammad and are followers of his tenets. The other group comprises of the Shi’ites, who all form direct the descendants of Prophet’s cousin and son-in-law, Ali. Within the later group there are further subdivisions. The Ismaili group is one such division, while again amidst them certain factions which are the followers of Aga Khan, and are known as the Ismaili Khojas. Another faction amongst the Shi’ite Muslims forms a heretical group comprising of the Armadiyya movement. Both the Sunnis and the Shi’ites in Europe have certain basic common tenets. Bothe Shi’ites and the Sunnis believe in the oneness of Allah, acknowledge Muhammad as the last messenger of Allah, and accept as the Quran as the last message to mankind from God. They perform certain things as their obligatory duties and which are: the daily ritual of praying five times in a day/ salat; donating alms to beggars/ zakat; fasting/swam; acknowledgement of their faith or kalimat; and the pilgrimage or Haj, at least once in their life time. Besides these, both the groups consider ‘jihad’ or holy war as an obligation of the entire community. “Within this religion, Muslims are tied together by a commitment to a core of common beliefs...this ...contributes to one aspect of a sense of Muslim identity and to a sense of homogeneity in Islam” (Roberson, 121). In-spite of these common threads with a seeming sense of unity based on religion, Islam in Europe is as varied and as multidimensional as its Christian counterpart, in terms of its history, tradition and religious practices. In the last few decades it has been observed in the European continent that, owing to a large scale increase in the existent Muslim population, and an increasing inflow of Muslim immigrants, refugees and asylum seekers from various war torn countries, “there are currently 12–15 million Muslims living in the member states of the European Union (EU), and this total is expected to climb to 23 million by the year 2015... [a] population that has been born in Europe. For this reason...the Muslim community in Western Europe is now increasingly [being referred to as] a “European community,” transnational in nature and joined by a common religion termed “Euro-Islam” by scholars and policy makers alike” (Parker, 29). Globalisation has also played a large factor in the increasing number of Muslim immigrants moving from the various parts of the Mediterranean Europe, to right into its heartlands during the 1980s-90s. Germany at this time saw an influx of around 10 million Muslim immigrants within a span of just 10 years (1989-1999). With various crises in their country of origins, like, Turkey, North Africa, Balkans, South Asia, and Iraq, inhabitants from these regions migrated in large numbers to Europe, and by the end of the 20th century, it was seen that of all the immigrations that took place in Europe, around 40% consisted of Muslim population, alone. In a 2003 count by EU, it was seen that almost 17 million Muslims are now residing in various countries of the EU. A closer look at these immigrant Muslims will show us the diversity of the Islamic population present in Europe. Immigrant Muslims in Germany are mostly originated from Turkey; in England they mostly came from Asian countries like India, Bangladesh and Pakistan; while in France the immigrant population is mostly from North Africa (Maghreb). These were the initial pictures. Later, as more immigrants came in, there were some further demographic changes, and soon it was seen that Muslim immigrant population in Germany were not exclusively Turkish anymore, but also consisted of Palestinian Muslims and these two groups have little or no interaction between them. It was also seen that a large number of Turkish immigrants (about 1.5 million) from Germany, had moved away to other European countries. It has been seen that in certain parts of Germany (especially in the Rhineland industrial areas), the immigrant Turkish population figures comprised about 20% of the total population in these areas. Many of these immigrants did not know the German language, and continued speaking in their native Turkish, while classrooms soon carried more immigrant children, than the native German children. Such numbers when made public created a furore amongst the German population, which forced the government to declare a set of new immigration laws in 2004. This picture was also seen in parts of France, England and other Scandinavian countries (Tibi, 204-225, 2006). Such rising figures in the Muslim population have started ringing the alarm bells, with increased fear in the minds of the native European population of losing their national identity into the hands of these Muslim immigrants. On the other hand the Muslims were equally fearful of losing their ethnic and religious identities, after being given a European citizenship. So the dilemma existed on both sides. Here a comparison between the conditions of the immigrant Muslim population in Europe and US will show us some very revealing features of distinction between the two continents. The Turkish immigrants to America, now American citizens, consider themselves to be a complete part of America. The Turkish immigrants to Europe see themselves more as Turks, instead of considering themselves as Europeans. This difference comes from the fact that America has been more successful in integrating the Muslim population into their social and political fabric (Tibi, 2007, 148). Though countries like Germany or France does issue passports and grant them citizenships, they fall short of integrating these immigrants into their social and political structure. Thus we rarely hear of German-Turks or Turkish-German, what one hears more often is, ‘Turks with German passports’. There is another aspect which adds to this difference in perception, amongst the immigrant population residing in the two continents. The immigrants in US that came from Turkey were from a middle class section, which already had a western outlook. On the other hand the Turks that came to Europe were a poorer and illiterate lot, from regions of Anatolia, so they were less secular and less open to the western modernism. So the situation became such that, the European political and social culture being naturally more exclusive (especially Germany), tended to create ‘ghettoization’ for these immigrant Muslims, thus treating them as social and political outcastes; while these immigrants on the other hand also refused to integrate with the local culture, and opted to remain separate from the Europeans in order to preserve their ethnic cultural traditions. So we find that, both the ‘exclusivity’ of the Europeans, and the ‘self ethnicization’ of the Muslim immigrants, is to be blamed equally for the failure to bring about Europeanization of Islam, even at the turn of the 21st century. On 29th November 2004, we find that the German interior minister Otto Schilly addressing a newspaper article, in the context of integration of Muslims into the German society, where he says that his long term goal is that “Muslims in Germany accept a ‘European Islam’ – which respects the values of Enlightenment and stands up for the rights of women” (Deutsche Welle, Schily Calls for 'European Islam'). Earlier in May 2004, the Italian home minister Giuseppe Pisanu also spoke in more or less the same terms, and expressed his wishes of forming a moderate Muslim group in Italy, which he termed as “Italian Islam”. Thus, we find that there is strong desire to form a pan European-Islamic character, and this ambition is seen not only in the expressed wishes of the German and Italian ministers, but is also present in many other members of the European Union, including many of the elite, western educated Muslim classes (Jørgen Nielsen-1999, and Stefano Allievi -1996). Now what is this concept of Euro-Islam or Europeanization of Islam? Here, we find that Bassam Tibi provides us with certain characteristics of this so called concept of Euro-Islam or Europeanization of Islam. As per Tibi, this concept highlights the “laicité, cultural modernity, and an understanding of tolerance that goes beyond the Islamic tolerance restricted to Abrahamitic believers (ahl al-kitab)... thus defined, Euro-Islam… could enable the adoption of forms of civil society leading to an enlightened, open-minded Islamic identity compatible with European civic culture” (2002, 37–38). So Europeanization of Islam is a process, where the European Muslim community instead of blending with European culture and tradition, integrates itself with the European society. This is two way process where both the concerned parties (Islam as religion, and Europe as a state) play an active role in creating a new society. Thus a new distinct identity is formed, which is Euro-Islam in nature and the process can be termed as the Europeanization of Islam. However, as a faction of the progressive and elite Muslims seek for euro-Islam modifications to integrate themselves well within the European culture, many of the European governments, particularly the French government on the other hand, is increasingly feeling threatened with the rise of the ‘militant Islam’. This aggressive form of Islam is destroying the secular nature of the European state, and keeping this view in mind they are trying their best to bring into vogue a group that could be labelled as ‘moderate’ Muslims. However most of the conservative Muslims, who do not wish to integrate into the European culture, feel that by this way the government is preaching antireligious ideologies, while the latter feel that it is the only way to obtain religious neutrality. This is very evident in the case of the French government banning the ‘hijab’ or headscarves in 2004, and all other prominent religious symbolisms from the public arena, with the main aim of achieving religious neutrality. Another area of great concern for the various European governments is the teaching of a radical form of Islam, by various Imams in their mosques. The French government has already started identifying such mosques that preach young scholars to take part in ‘jihad’. In fact the French government has labelled these Imams as more harmful than the actual terrorists. In their survey reports the government had found more than 1500 Imams, who were preaching such sermons in various mosques, and they were mainly from Africa. These Imams had come to France to propagate and teach Islam without any formal training on the Islamic sciences, and had no idea as to what the religion in its true form actually said. They had no knowledge of the theology and philosophy behind the Islamic religion, and were not acquainted with the French language as well. Similar situations were observed all across Europe, and brought criticisms from many quarters, including many well educated Muslims from well to do families. It is for this reason, heeding to the complaint that the imams were preaching a religion of hatred, that in 2002, England was forced to shut down the Finsbury Park mosque. France has also come up with a programme where the Imams will have to be trained according to the ‘European Republic’ standards, where both western and Islamic philosophy will have to studied and taught. Since the French government is decidedly neutral, and cannot fund the setting up of such an institution, it has proposed the formation of a Foundation of Islamic Works that would help in imparting such wholesome training, and this proposal has also met with the approval of the French Imam of the Central Mosque (Paris). Such an institute would help in creating future imams who would hold both the western and Islamic cultures with equal respect. Along with these modifications made to create a moderate Islamic faction, the various European governments must also necessarily take care to integrate the Muslim immigrant population into their political arena. Since Europe by nature prefers to remain exclusive, it must now change its outlook. With a large number of immigrant population within its folds, that has now become an intrinsic part of the European culture, it cannot afford to ignore the presence of these people. Till today, in Germany a child with a Muslim name cannot be called as a German, even if that child is born in Germany, speaks the language fluently and even possesses a valid German passport. Such biased actions would only push more youngsters’ into the ‘Muslim ghettos’ and right into the arms of the radical Imams. It is time that Europe acknowledges that Imams and Islam is also a part of the so called European culture in this 21st century globalised world. To create a euro-Islam group and work for a wholesome Europeanization of Islam, both sides of the concerned parties will have to work together, instead of simply laying the blame at the door of the radical Islam, or the exclusivity of the Europeans. Conclusion While striving for Europeanization of Islam, there are certain things that are to be kept in mind by all the parties, concerned in this process. First and foremost, it has to be remembered that Muslims are not new entrants into the European social fabric. Muslims are present in Europe (they were referred to as the ‘moors’ in history), from as early as eight century AD. Islam has in fact largely contributed to the formation of the so called European legacy, and has helped in developing the European history, science, philosophy and culture. This reminder does not serve for the ‘Islamization of Europe’, but works towards acknowledging Europe’s chequered past. Europe also has to move out from its sense of complacency and exclusivity. It needs to realise that it has never been exclusive, and in the process it also needs to learn to respect and cherish the religious beliefs and faiths of other religion, instead of promptly labelling them as ‘barbarians’, ‘pagans’ or ‘fundamentalists’. Today we are at a crossroad where we do not simply ask as to where a Muslim person is placed within the Europe social picture. We look at it from a perspective and analyse it, so as to see as to how much he can contribute positively to the development of the European social, political, philosophical and cultural aspects, with equal rights as any other European inhabitant. Though an uphill task, nevertheless “Europeanization of the Islamic diaspora... can be achieved only bas the result of political choices by all the concerned parties: Europeans and those Muslims who honestly want to be a part of Europe without seeking to Islamize it” (Tibi, 2006, 223). “Europe’s identity is neither Christian nor Islamic- it is secular based on a civic culture” (ibid), and this is the true nature of the so called, and the so desired ‘Euro-Islam’ culture, and herein will lie the success of Europeanization of Islam. Works Cited Clarke, P. New religions in global perspective: a study of religious change in the modern world. New York: Routledge, 2006. Print. Deutsche Welle, ‘Schily Calls for 'European Islam'. Current Affairs. 29th November 2004. Web. 21st September 2010. http://www.dw-world.de/dw/article/0,,1410545,00.html Parker, M. “Symbolic Politics and the Europeanization of Islam: The Role of Muslim Interest Groups in the European Union”. In Swayd, Samy Shavit, Islam: Portability and Exportability. G E von Grunebaum Center for Near Eastern Studies, UCLA International Institute, UC Los Angeles, 2008. Web. 21st September 2010. http://escholarship.org/uc/item/2tb8m5rx#page-1 Roberson, B. The Middle East and Europe: the power deficit. New York: Routledge, 1998. Print. Tibi, B. A Migration Story from Muslim Immigrants to European “Citizens of the Heart?” The Fletcher Forum of World Affairs, Vol. 31:1 winter 2007. Print. Tibi, B. “Europeanizing Islam or Islamization of Europe: political democracy vs.cultural difference”. In Timothy A. Byrnes, Peter J. Katzenstein (eds), Religion in an expanding Europe. Cambridge: Cambridge University Press, 2006. Print. Tibi, B. “Muslim Migrants in Europe: Between Euro-Islam and Ghettoization.” In Nezar AlSayyad and Manuel Castells, eds., Muslim Europe or Euro-Islam: Politics, Culture, and Citizenship in the Age of Globalization. Lanham, MD: Lexington Books, 2002. Print. Read More