A new study by the Bertelsmann Foundation has taken a closer look at Germans’ charitable work for refugees. According to the survey, 44 per cent of German Muslims volunteered their time by helping in asylum shelters or elsewhere over the course of the year 2016.
The study’s coordinators emphasised that these numbers could refute the widespread assumption that Muslims were neither invested in refugee aid programmes nor willing to take on responsibilities in civil society more generally.
This reproach had surfaced more and more often in recent political debates. For instance, Germany’s Interior Minister, Thomas de Maizière, asserted that not enough German Muslims were involved in integrating the recently arrived refugees.1)http://www.n-tv.de/politik/De-Maiziere-nimmt-Muslime-in-die-Pflicht-article18682541.html
Breakdown of the numbers
The study revealed that Muslims are considerably more active in charitable causes linked with refugees and asylum-seekers than their Christian counter-parts: of the latter, only 21 per cent became involved in these causes, compared with 17 per cent of respondents unaffiliated with any religion.
Within the heterogeneous group of German Muslims, 53 per cent of all those with roots in the Middle East were active in refugee aid efforts, compared with 42 per cent of their ethnically Turkish counterparts. This reflects the ethnic and linguistic origins of the large number of Syrian and Iraqi arrivals.2)https://www.welt.de/politik/deutschland/article163148827/Muslime-in-Deutschland-helfen-besonders-haeufig-Fluechtlingen.html
The study also revealed that while initially in many neighbourhoods considerable scepticism had reigned vis-à-vis the opening of large housing units for asylum-seekers, only a small fraction of neighbours (8 per cent in West Germany and 15 per cent in East Germany, respectively) subsequently felt disturbed by these housing complexes and their inhabitants.
Limited missionary zeal…
The authors of the study stressed that activists of Muslim faith did not seek to use their position in refugee aid efforts to proselytise. This had been another much-evoked fear in recent months. Yet three quarters of Muslim respondents asserted that they did not see themselves in a position to convince others of their religious convictions. This number mirrors the close to four fifths of Christian and atheist aid workers evincing the same missionary restraint.
This is not to deny the existence of smaller currents more actively engaged in missionary activity. Salafi preachers have sought to gain access to refugees’ housing projects, although the scope of the phenomenon remains unclear.3) http://www.faz.net/aktuell/krude-missionierung-salafisten-werben-nahe-fluechtlingsheimen-13793462.html
Similar—and, judging from the press echo, even more aggressive—proselytization activities have been conducted by Evangelical churches, as well as by the community of Jehovah’s Witnesses.4) http://www.sueddeutsche.de/bayern/fluechtlinge-wie-evangelikale-christen-fluechtlinge-bekehren-wollen-1.3022011
… but also limited institutional capacities
All of this should not suggest, however, that there are no obstacles to German Muslims’ engagement for Iraqis, Syrians, and other Middle Eastern or Muslim refugees. To be sure, on a personal level they often work as the kind of invaluable “cultural mediators” the report of the Bertelsmann Foundation describes. With respect to their institutional capacities, however, German Muslims’ possibilities are more limited.
Perhaps most notably, mosques across the country are still confronted with severe spatial and monetary constraints. This is partly due to the fact that Islamic communities have so far not managed to obtain a legal status comparable to the Christian churches or a of Jewish congregations; a status that would bring not just legal recognition but also a host of financial perks.
While Turkey remains a – controversial – source of funding for the mosques affiliated to the German branch of its DİTİB organisation, other, mainly non-Turkish communities have at times turned to Kuwait and Saudi Arabia for funding.5) http://www.zeit.de/2016/30/muslime-in-deutschland-moschee-glauben-staat/komplettansicht
As a result, these mosques have often taken an increasingly conservative stance. These tendencies have, in turn, perturbed Syrian refugees who, when looking for Arab-speaking religious spaces, were often left with Wahhabi-tinged offers only.6) https://de.qantara.de/inhalt/syrische-fluechtlinge-und-arabische-moscheen-in-deutschland-allah-hoert-zu
Strengthening religious institutions
Thus, considerable work remains to be done to ensure that German Muslims can effectively realise their willingness to aid their fellow Muslims in making Germany their home. Indeed, the Bertelsmann study has shown that this willingness is strong. Some charitable organisations have latched on to this, with for instance the Bosch Foundation offering special financial support for civil society projects carried out by young Muslims.7) http://www.bosch-stiftung.de/content/language1/html/49624.asp
The more enduring challenge is the strengthening of Muslims’ religious institutions in Germany. Studies have consistently highlighted the importance of well-functioning Islamic (religious) organisations as a springboard for broader societal participation. Involvement in the charitable work of local mosques does not, therefore, lead to increased segregation – contrary to the oft-voiced fear.8) http://www.migazin.de/2016/10/12/geheimnis-der-integrationsdebatte-muslime-engagieren-sich-mehr-als-viele-glauben-wollen/
Against this backdrop, enabling German mosques to leave behind their drab backyard quarters without having to rely on funding from the Gulf that often comes with strings attached re-emerges as an all-important concern.
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