Living Islam in the Diaspora: Between Turkey and Germany

South Atlantic Quarterly

Volumn 102, Issue 2-3, 2003, Pages 405-431

  Ewing, Katherine Pratt ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

EID: 33750950019     PISSN: 00382876     EISSN: 15278026     Source Type: Journal    
DOI: 10.1215/00382876-102-2-3-405     Document Type: Review

References (29)

1. Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996)
2. The Federal Ministry of the Interior is loosely the equivalent of the American FBI or, perhaps more closely, of the new U.S. Department of Homeland Security. According to Interior Minister Otto Schily, the ministry's primary responsibilities are the protection of the Constitution and the prevention of crime. See www.eng.bmi.bund.de
3. The first Milli Görüş organization was founded in the German city Braunschweig in 1976 under the name Türkische Union Deutschland e.V. After several restructurings, it was given the Turkish name Avrupa Millî Görüş Teşlikatlen (European National Vision Organization, or AMGT) and established its headquarters in Cologne in 1985. The name was changed to the half-German name Islamische Gemeinschaft Millî Görüş (IGMG) in 1995, when its extensive real estate holdings were spun off as a separate organization. See Eberhard Seidel, Claudia Dantschke, and Ali Yildirim, Politik im Namen Allahs: Der Islamismus - eine Harausforderung für Europa, ed. Ozan Ceyhun (2000), available at www.aypa.net
4. See, for example, Katherine Pratt Ewing, "Legislating Religious Freedom: Muslim Challenges to the Relationship between 'Church' and 'State' in Germany and France," in The Free Exercise of Culture: How Free Is It? How Free Ought It to Be? ed. Richard A. Shweder, Martha Minow, and Hazel R. Markus, a special issue of Daedalus 129.4 (2000): 31-54
5. Michael Fröhlingsdorf, "Gold im Gepäck," Der Spiegel, October 10, 2001, 46-48
6. Katherine Pratt Ewing, "Religion and Racism: 'Germanness' and the Islamic Threat As Phantasm" (paper presented to the Franklin Seminar, Duke University, May 4, 2001)
7. See Michel Foucault, Discipline and Punish: The Birth of the Prison, trans. Alan Sheridan (London: Allen Lane, 1977)
8. "Islamischer Extremismus," Schützt Unsere Demokratie: Bayerisches Staatsministerium des Innern, 2d printing, January 2002.The copy I have was given to me by an IGMG lawyer
9. See Ewing, "Legislating Religious Freedom," 39
10. Merkel was quoted by Justus Leicht ("German Government Bans Turkish Islamist Group," World Socialist Web Site, www.wsws.org/articles/2001/ dec2001/germ-d19-prn.shtml, December 19, 2001)
11. Euro-Forum, Center for Strategic and International Studies (CSIS), "Islam in France and Germany," www.csis.org/europe/frm990412.html, March 6, 1999
12. Federal Office for the Protection of the Constitution, Federal Ministry of the Interior Annual Report - 1998, 102, available at www.eng.bmi.bund.de/ downloaden/10269/Download.pdf
13. Bundesministerium des Innen, Annual Report of the Office for the Protection of the Constitution: 1999. available at www.eng.bmi.bund.ed/ downloaden/10268/Download.pdf
14. Fröhlingsdorf, "Gold im Gepäck."
15. Fröhlingsdorf, "Gold im Gepāck."
16. These comments were made in a talk to the Fulbright German Studies Seminar, "International Migration and National Identities," June 11, 2002, in Berlin. In most states of Germany, a choice of Catholic, Protestant, or Jewish religious education is offered in the public schools. Muslims are gradually winning the right in a few states to have Islam included in the curriculum
17. Talal Asad, Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam (Baltimore: The Johns Hopkins University Press, 1993)
18. Shankland, Islam and Society, 23
19. See Ronnie Margulies and Ergin Yildizoǧlu, "The Political Uses of Islam in Turkey," Middle East Report, no. 153 (1988): 12-17. Even schools for training imams were closed until the late 1940s, when it became evident that the mosques, which were under government control, would eventually need replacement imams and that the government would need to provide schools for training them if religious practice and doctrine were to remain under government control
20. Necmettin Erbakan, Adil Ekonomik Düzen [The just economic order] (Ankara: Refah Partesi, [n.d.]), excerpted in Shankland, Islam and Society, 209-14
21. Nico Landeman, "The Islamic Broadcasting Foundation in the Netherlands: Platform or Arena?" in Islam in Europe: The Politics of Religion and Community, ed. Steven Vertovec and Cari Peach (London: Macmillan, 1997), 220
22. See Ewing, "Legislating Religious Freedom."
23. AH Gitmez and Czarina Wilpert, "A Micro-Society or an Ethnic Community? Social Organization and Ethnicity amongst Turkish Migrants in Berlin," in Immigrant Associations in Europe, ed. John Rex, Daniele Joly and Czarina Wilpert (Aldershot, UK: Gower, 1987), 86-125
24. Ayşe S. Çaǧlar, "Popular Culture, Marginality, and Institutional Incorporation: German-Turkish Rap and Turkish Pop in Berlin," Cultural Dynamics 10.3 (1998): 243-61
25. Levent Soysal, "Diversity of Experience, Experience of Diversity: Turkish Migrant Youth Culture in Berlin," Cultural Dynamics 13.1 (2001): 5-28
26. Ayhan Candan, "Entegrasyonda Içi Boş Bir yeni Boyut: 'Deutsche Leitkultur" [A hollow new dimension in integration: German leading culture], Millî Görüş Perspektive, no. 72 (December 2000): 12-13
27. Marilyn Ivy writes of an analogous phenomenon in Japan, where Japanese "traditions" are rediscovered as a way of constituting Japanese national identity following the ruptures of World War II. See Marilyn Ivy, Discourses of the Vanishing: Modernity, Phantasm, Japan (Chicago: University of Chicago Press, 1995)
28. For instance, Heimat (homeland) calls up images of forests and lederhosen, but these images readily translate into the trappings of neo-Nazism, as in the 1984 film The Inheritors, directed by Walter Bannert. An extended debate about Leitkultur can be found at www.leitlailtur.de/main.html
29. See Ruth Mandel, "A Place of Their Own: Contesting Spaces and Defining Places in Berlin's Migrant Community," in Making Muslim Space in North America and Europe, ed. Barbara Metcalf (Berkeley: University of California Press), 147-66