Women come to Europe from the Middle East, from Africa and other threatened regions. In many cases, they bring their religion with them-as Muslim women, Yezidi women or as Christian women, alone or with their children and their families. Seeking refuge is a process of change for themselves as well as for the European societies. What kind of experiences do women gain during and after their flight? Are there experiences that are specific to women? The insights into the reality of fleeing women lead to existential philosophical reflections. Hannah Arendt's definition of humanity and the right to have rights is relevant to current migrants' experiences. Intersectionality examines the multiple discriminations and social inequality of women seeking asylum in Europe. On the basis of political theory Seyla Benhabib clarifies that the right to have rights is inexorably dependent on whether social acceptance has been granted or not. To analyze these questions, the requirements of and advantages to European societies must be defined. And how can this line of inquiry be used to develop a politically motivated theology?

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This paper draws attention to the social as well as global consequences, but also to the profound emo­tional impact of the ecological crises from a theological perspective. The phenomenon of solastalgia, as well as the loss of holistic thinking, manifests itself as emotional or existential distress caused by environmental changes, re­sulting in the loosing of home, identity, and culture. In order to provide a response to these urgent theological as well as religious education challenges, this article makes a twofold attempt: On the one hand, it deconstructs the entanglements of Christian missionary societies in European colonial structures of domination that helped legiti­mize the exploitation of natural resources. This includes the understanding that in the name of Christianity, the suppression of indigenous forms of knowledge and cognition, which contain a treasure of concern for nature and forms of sustainable living, was legitimized. On the other hand, the engagement with these historical lines of devel­opment, however, opens up the opportunity to re-engage indigenous narratives of hope in religious education processes and to make their alternative world relations constructive, which is fed by a dialogue with indigenous episte­mology and spirituality. The aim of this paper is to find out what new insights emerge from this dialogue of contexts between the Pacific and Europe and what new horizons they can offer for religious education.

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