Handlungsoptionen für die muslimische Verbandsarbeit

Progress, Function and Structure of Mosque Archives of Turkish Immigrants in Germany

“…A review of the archives of statutes shows that many of the Turkish meeting places were originally cultural centres and bore the name Turkish or Islamic Cultural Association. It was only towards the end of the 1970s that fierce competition arose between the politically different and antagonistic religious movements imported from Turkey to attract these associations (Ceylan, 2021). During their transformation into mosques and their incorporation into umbrella organisations, some documentation was deliberately removed.…”

“…Süleymancılar (vikz, 1973), Milli Görüş (igmg, 1976), Ülkücüler (1978)7 and Nurcular (19798 are the first four such movements. Thus, the emerging networks initially represented the religion-specific landscape of Turkey almost identical in Germany (Feindt-Riggers and Steinbach, 1997;Lemmen, 2000;Wunn, 2007;Ceylan, 2021). The subsequent association structures and umbrella organisations continued to build on the transfer of religious and political attitudes in the decades that followed.…”

“…Another effect of this wave is that the organisational structure of local associations was largely standardised and consolidated following the guidelines of the umbrella organisation. Furthermore, local congregations were able to train themselves in organising and holding general assemblies or board and staff meetings as well as in communication and office procedures (Lemmen, 2000;Gorzewski, 2015;Ceylan, 2021).…”

“…German began to establish itself as the second administrative language. Interaction with local authorities experienced a marked increase, exchange with civil society picked up speed and intercultural and interreligious dialogue gradually got underway (Ceylan, 2021). The first initiatives appeared to leave backyard mosques and to establish clearly defined and functional permanent mosques.…”

“…Muslim self-organisation around mosque associations, mergers of communities into umbrella organisations and conflicts around these places of worship have been documented several times by previous studies and papers (see e.g., Lemmen, 2000;Beinhauer-Köhler and Leggewie, 2009;Halm et al, 2012;Alkin, Bayrak and Ceylan, 2021; for mosque conflicts, see especially Schmitt, 2003;Hohage, 2013;Almila Akca, 2020). Less research has been done, however, on how the functions of mosques have extended to include social services (Ceylan, 2008(Ceylan, , 2021Bayrak 2021). Furthermore, the multi-layered interactions and communication patterns within individual mosque communities, and their local interactions and networking both with each other and with the institutions of civil society and local authorities, have hardly been examined (see for initial insights, Klinkhammer et al, 2011;Schmid, Almila Akca and Barwig, 2012;Rückamp, 2021).…”