Organizing Muslims And Integrating Islam In Germany

In Organizing Muslims and Integrating Islam in Germany, Kerstin Rosenow-Williams analyzes the challenges faced by Islamic organizations in Germany since the beginning of the 21st century. Outlining the expectations German political actors have of Islamic organizations and the internal interests of these organizations, the author illustrates that organizational response strategies involve patterns not only of adaptation, but also of decoupling and protest. The study introduces an innovative research framework based on organizational sociology and provides empirical insights into three major Islamic umbrella organizations (DITIB, IGMG, ZMD) and their relationships with other actors. The comprehensive analysis of the German institutional environment and related developments in Islamic organizations makes this study highly relevant to scholars and politicians, as well as the general public.

Kerstin Rosenow-Williams analyzes the challenges faced by Islamic organizations in Germany since the beginning of the 21st century, providing original empirical insights based on a sociological research perspective.

Essay from the year 2005 in the subject Sociology - Religion, grade: 1,7, University of Erfurt, course: Internationale Summer school: Muslime im Westen, language: English, abstract: In the following I will try to illustrate some of the specific problems of integration of Muslims and will raise up some questions for discussion. But before that, I will spend some words in general. The main problem why we haven’t face the integration as it came up was a wrong understanding in the Muslim people who came here. Currently there live 3.2 million Muslims in Germany mainly from turkey. They came here in the 60 ́s as guest workers. We have treated them as guests, we were not familiar with their religion, we have not try to integrate them in our society, we have let them do in the believe that they are just guests and that they will go back in their home countries sooner or later. And we had also prejudices against Muslims that were even written down in for example a schoolbook from the late 70 ́s. Here is a quotation about the Islam from the book: “Allah is a violent and tyrannic god. Mohammed is uniquely tied to the evil: as a messenger of a violent god, he is violent himself, and so is Islamic man – violent, malicious, and driven by his instincts.” This quotation is hostile, ignorant, full of prejudices and wrong, but it was taught so in school and together with the public opinion it created frontiers and mistrust. Nowadays we see that most of the people stay here and the first and second generation may feel that Germany is more there home as the country their parents or grandparents came from. Now we have the notion that these people are here and we must integrate them in our society without creating new frontiers and removing old prejudices. The main task – the first step - of the integration is that we must encourage the Muslims here to learn our language. At 9th of August this year there was a great fire in a residential house in Berlin. Inhabitants mainly from Arabic countries couldn’t understand what the fire fighters told them. They said they should stay in their flats and don’t run in the hall, because of the fire and the smoke. They didn’t understand these instructions so 8 people run out in their deaths. Surely a very drastically example of misunderstanding.

In Governing Muslims and Islam in Contemporary Germany Luis Manuel Hernández Aguilar critically analyzes the institutionalization of the German Islam Conference and the different projects this institution has set in motion to govern Islam and Muslims against the looming presence of racial representations of Muslims.

The integration of Muslims into European societies is often seen as a major challenge that is yet to be confronted. This book, by contrast, starts from the observation that on legal, political and organizational levels integration has already taken place. It showcases the variety of theoretical approaches that scholars have developed to conceptualize Muslim life in Europe, and provides detailed empirical analysis of ten European countries. Demonstrating how Muslim life unfolds between conviviality and contentious politics, the contributors describe demographic developments, analyze legal controversies, and explore the action of government and state, Muslim communities and other civil society actors. Driving forces behind the integration of Islam are discussed in detail and compared across countries.

The contributions in this volume aim to reflect the variety of current Muslim social practices and life-worlds in Germany. The volume presents fresh theoretical approaches and in-depth analyses of a rich mosaic of communities, cultures and social practices. Issues of politics, religion, society, economics, media, art, literature, law and gender are addressed.

This book interrogates the patterns and discursive structures that have generated the seeming urgency of Muslims' integration. Focusing on Germany, it problematizes the grounds on which politics of integration are justified and reasoned upon, and thereby investigates divergent operations of power vis-à-vis Muslims and Islam in a formally liberal-secular society. The integration paradigm in Germany has been predicated on an imperial knowledge regime, in which Islam figures as the external friend or enemy of an imagined Christian secular. This book analyzes three kinds of integration practices as symptomatic sites for the multifaceted dimensions of power in this paradigm: the scientific measurement of Muslims' degrees of integration which are correlated with their degrees of religiosity; the politics of recognition promoted by state-organized dialogue with Muslims; and the threat of sanction, found in the regulations of citizenship and explicitly in citizenship tests. Centrally, the book argues that the paradigm of integration navigates between universalist claims and particularistic-racial and religious-re-enactments of a secular nation-state framework at moments in which this very framework is crumbling.

This volume explores the variety of forms, strategies and practices of Islamic organizations in Europe and the United States. It focuses on the reactions of organized Muslims at local, national, and transnational levels to the on-going debates on their integration into society and the structures of state-church relations.