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Migration and Religion Christian Transatlantic Missions, Islamic Migration to Germany Chloe Beihefte zum Daphnis Herausgegeben von Barbara Becker-Cantarino – Mirosława Czarnecka Franz Eybl – Klaus Garber – Ferdinand van Ingen Knut Kiesant – Ursula Kocher – Wilhelm Kühlmann Wolfgang Neuber – Hans-Gert Roloff – Alexander Schwarz Ulrich Seelbach – Robert Seidel – Jean-Marie Valentin Helen Watanabe-O’Kelly BAND 46 Amsterdam - New York, NY 2012 Migration and Religion Christian Transatlantic Missions, Islamic Migration to Germany Edited by Barbara Becker-Cantarino Cover Photo: Persian Tile. Photo by Vicente Calabuig Cantarino The paper on which this book is printed meets the requirements of “ISO 9706:1994, Information and documentation - Paper for documents - Requirements for permanence”. ISBN: 978-90-420-3536-2 E-Book ISBN: 978-94-012-0811-6 © Editions Rodopi B.V., Amsterdam - New York, NY 2012 Printed in The Netherlands CONTENTS Preface…………………………………………………………………………1 Barbara Becker-Cantarino: Religion and Migration: Christian Missionaries in North America, Muslim Populations in Germany……………………………………………………….5 Wolfgang Breul: Theological Tenets and Motives of Mission: August Hermann Francke, Nikolaus Ludwig von Zinzendorf……………………………………………41 Pia Schmid: Indians Observed: Moravian Missionary John Heckewelder’s Account of the History, Manners, and Customs of the Indian Nations (1819)….….……..…61 Ulrike Gleixner: Remapping the World: The Vision of a Protestant Empire in the Eighteenth Century……………………………………………………………………….77 Ulrike Strasser: From “German India” to the Spanish Indies and Back: Jesuit Migrations Abroad and Their Effects at Home…………………………..………………91 Cornelia Niekus Moore: “A Source of Praise”: The Wanderings of a Devotional Book....…………..111 Rebekka Habermas: Islam Debates around 1900: Colonies in Africa, Muslims in Berlin, and the Role of Missionaries and Orientalists..……………………………………..123 Claudia Breger: Christian Universalism? Racism and Collective Identity in Twenty-First- Century Immigration Discourses..…………………………………………155 David Gramling: “You Pray Like We Have Fun”: Toward a Phenomenology of Secular Islam………………………………………………………………………...175 Kamaal Haque: Iranian, Afghan, and Pakistani Migrants in Germany: Muslim Populations Beyond Turks and Arabs…….……………………………………………..193 Thomas Schmitt: Mosque Debates as Space-Related, Intercultural, and Religious Conflict…207 Karl Ivan Solibakke: Muslim Migration to Germany: A Response to Thilo Sarrazin, Deutschland schafft sich ab...………..…………………………………………………….219 List of Contributors…………………………………………………………237 Index ..……………………………………………………………………...239 PREFACE Most of the essays in this volume had their origin in a conference organized as a Humboldt Kolleg at The Ohio State University in April 2011: “Migration, Religion, and Germany.” My research interest in radical Pietism and the teaching of a general education undergraduate course “The German Experience in America” lead me to organize this conference. I was most fortunate to find a partner in Georges S. Tamer (M. S. Sofia Chair in Arabic Studies at Ohio State University) who co-chaired the meeting. We decided to focus on the intersection of religion and migration, on Christianity and Islam: their religious organizations, religious cultures and rituals that played and still play an important role in migration and in the creation of new communities. Christian migration and religion have shaped in particular the United States but also the German-speaking territories of Central Europe during the religious wars in the wake of the Reformation. Religious organizations, fellowship in ethnic churches with its familiar linguistic and cultural content are still important for today’s migrants. They have also led, once again, to major clashes and controversies in the present political debate on Islam and Muslim immigration in Germany and in Europe. Given the wide and fascinating field of religion and migration and the heterogeneous, often eclectic nature of migration studies, we narrowed our focus, also in accordance with our own interests and backgrounds, to the historical period of Christian transatlantic mission out of Germany and to the new Islamic presence in contemporary Germany. This diachronic, transnational pairing may serve to show communalities and differences over time and space, can speak to each other, and take away the notion of uniqueness in the migration situation. Concentrating on Christianity and Islam regrettably leaves out other world religions that certainly also belong to this picture, and it does not claim to speak exclusively for the issues of migration and religion. On the contrary, it wishes to make a contribution to the ongoing discussion about the role of religion and migration. A first group of invited lectures at the migration conference presented and discussed recent research on the historical phase of Chloe 46 2 Barbara Becker-Cantarino early German transatlantic migrations and colonization: on Pietists and Moravians in eighteenth-century North America, especially in Pennsylvania and Ohio, on Jesuit missionary work in “New Spain” (Mexico and California), and on the Halle mission networks in the West Indies. The second conference day began with a history of the debate over Islam in Germany introducing the sessions that addressed Muslim immigrants, from Turkey and the Near East, to Germany in the twentieth and twenty-first centuries and focused on the political and religious controversies and cultural clashes as well as efforts at resolution in Germany. Papers explored the theme of symbolic ethnicity and religious socialization in looking at Muslim immigration, Christian universalism, secular Islam, Mosque conflicts, and the controversy surrounding multiculturalism and integration with special consideration of Turkish immigrants in Germany. Central to the conference framework was the recognition that symbolic ethnicity and religious identity continue to influence how individuals react to, and how states or nations deal with, social and spatial mobility. Conference speakers (and contributors to this volume) come from a range of fields whose scholarship relates to the theme of migration, religion, and Germany: theology and church history, colonial history, history of education, literary and cultural studies, cultural geography, and linguistics. The present volume of essays resulting from the migration conference also pays tribute to the 200th anniversary in 2012 of the founding of the city of Columbus with its reference to eighteenth- century migration in Ohio. Since its modern statehood in the nineteenth century, Ohio has been a place of immigration. The foundations and infrastructure of Columbus (established in 1812) were laid by immigrants especially from central Europe and Germany to be extended by successive waves of immigrants from Eastern Europe, Latin America, and Africa (the Somali immigrant community in Columbus now numbers 35,000). During the nineteenth century, German immigrants literally built the city of Columbus and the present State of Ohio (established in 1803) — in the year Napoleon abolished the ancient Roman Empire of German Nation. Immigrant settlers from German lands helped build the city (and later the university) as craftsmen, artisans, stone masons, nursery men, bricklayers, farmers and dairy men, ministers and teachers, and not to forget also as maids, mothers, nurses, and caretakers. Today the early Chloe 46 Preface 3 settlers from German-speaking countries are remembered in the historical suburb called “German Village” with its beloved Schiller Park named after the “poet of freedom,” Friedrich Schiller (1759– 1805), the most important author for German-Americans in the Midwest in the nineteenth century. Ohio State University, a land-grant institution established as the Ohio Agricultural and Mechanical College in 1872, changed its name to The Ohio State University in 1878, reflecting its broad-based liberal arts education with a wide range of study and an emphasis on research. The University was later patterned after institutions of higher education in Germany much as designed by Wilhelm von Humboldt (the older brother of Alexander) and developed into a major Research I institution of the “Big Ten.” Eighteenth-century migration before European settlers forged the modern state of Ohio after the Revolutionary War has been largely forgotten. It was the century of Native Americans’ struggle for survival, depopulation and dispossession in what was then the Backwoods of the old Northwestern Territory, today’s Western Pennsylvania and Ohio. The eighteenth century was also the century in which — starting around 1750 — Moravian missionaries began their missionary work in order to enable and to facilitate communication with Native Americans whom they hoped to convert to Christianity. For that missionary purpose (not for acquiring and possessing land, as did nineteenth-century century immigrants as settlers), the Moravians endeavored to live with and among Native Americans and, perhaps even more important, to learn their languages, their customs and lifestyle in order to establish mission congregations. Unfortunately, already by the middle of the nineteenth century people who settled on the lands in Ohio where “once Indians worshiped” and that had belonged to the Delawares had never even seen a Native American. Several essays in the present collection will take us back to religious missions and Native Americans in the eighteenth century. Central to the volume framework is the recognition that religion —