Миграция сирийских православных христиан в Европу и процесс их адаптации
Цель исследования– проанализировать религиозно-социальную ситуацию сирийских православных беженцев в Европе. Сирия стала перекрестком международных конфликтов, которые глубоко затронули религиозные меньшинства. Сирийские христиане, бежавшие от войны в Европу, не имея возможности обосноваться в странах Ближнего Востока, столкнулись с новыми проблемами адаптации и безопасности. Игнорирование религиозных различий фактически приводит к преследованиям христиан и исламофобии. Научная новизна исследования заключается в изучении роли религиозных различий во взаимодействии беженцев с мусульманским окружением. В результате доказано, что в ситуации отсутствия безопасных и законных способов защиты для групп с различным происхождением ни одна мера не подходит для всех, и роль Церкви и других гражданских институтов, таких как гражданское общество и социальный консенсус, значительно возрастает и должна быть изучена.
Ключевые слова и фразы: сирийские христиане, беженцы, радикальное антропологическое направление, Православная Сирийская церковь, миграция.
Migration of Syrian Orthodox Christians to Europe and their adaptation process
Introduction
The relevance of the study is due to the fact that recently Syria became the crossroad of international conflicts that profoundly affected religious minorities. Syrian Christians who fled from war to Europe, having no possibility to settle in the Middle Eastern countries, faced new problems. From the one side, their presence in Europe poses the question, if these refugees may be a regional threat, as well as a threat to Central European security (Europe - Space for Transcultural Existence?.. 2013). From the other side, they suffer from persecution inside UNCHR camps from other refugees, generally Sunni Muslims. As Syrian Christians avoid entering the camps, they become more vulnerable than other refugees. According to Islamic radicalisms’ view, those Christians who were converted from Islam are apostates and they lose the right to life. Because of humiliation and harassment, caused by extremist Muslim neighbors, the suggestion to build refugee camps specifically for Christians and to segregate Christian and Muslim refugees has been raised by some responsible persons.
Disregarding religious difference actually leads to persecution of Christians and islamofobia. The situation is exacerbated by the fact that under the guise of refugees potential terrorists may arrive in Europe. Syrian Christians are afraid to stay in camps in the night time and seek for shelter in churches and monasteries. These churches do not necessarily belong to Syriac-Orthodox tradition. In the situation of the lack of safe and legal ways of protection for groups with diverse backgrounds, not one measure fits all, and the role of the Church and other civil institutes, like civil society and social consensus, highly increases and should be studied.
Theoretical basis
Scholars have written numerous works on the treatment of non-Muslims within Islamic law (Rahman, Setia, 2021; Bjorn, 2015). Representative of this problematic are R. Spencer (Spencer, 2005), Bat Ye’or, Mark Durie, Ibn Warraq, David G. Littman, Daniel Pipes. There are works advocating position of Islamic law regarding non-Muslims, for example, M.S. Chaudhry, Non-Muslim minorities in an Islamic state, Lahore, 1995. The opposite opinion is presented by M. Coren (Coren, 2014). The Orthodox experience in the Middle East and in Syria and religious policy in Syria is in the center of interest of M. Tamcke (Tamcke, 2006, 2012), A. E. Kattan, N. G. Awad (Awad, 2015), C. Cathryn, Sh. Talay, M. Debie, J. Besenyo.
This research is based on a postsecular paradigm (formulated by J. Habermas) and methodology of synergic anthropology of S. Horujy. Another important conception is the theory of multiple modernities of S.N. Eisenstadt, which states that each modernity has a potential for self-correction, its ability to confront problems. To research practical area, we use “lived religion” methodology, which is “radical empirical approach” (Strenski I., 2020) in sociology of religion based on Max Weber’s Verstehen method and Emile Durkheim’s methodology. We use qualitative methodology which includes the following components:
a) Review of specialized books, studies, articles, reports and electronic resources. The books examined will tackle the perspectives of refugees from the Middle East. The books and articles on the positive and negative attitude to refugees and migrants, in European and Russian scientific discourse and in public opinion.
b) Review of researches on relations of Syrian Christians with other religious groups in history and in present Europe; study of Syrian Christian migration to Europe reflected in Syrian and European Christian thought.
c) In-depth interviews:
-with Syrian Orthodox Christians in Germany;
-with refugees from other religious communities in Germany;
-with clergy and laymen in parishes of Russian Orthodox Church and other Christian Churches in Germany, helping Syrian Christians and other groups of migrants;
-with representatives of Orthodox clergy and Church administration, with volunteers working with Syrian migrants in Germany.
Practical significance of the study
During and after the reasearch we organized several discussions on the topic with the inclusion of specialists from theology, religious studies, sociology, psychology. For the purpose to facilitate the methodological approach, as well as research tools an inquiry conducted among the scientists and specialists through different professional organizations (such as the Department of external Church relations of Russian Orthodox Church, Russian State Christian Academy, Moscow Institute of St. Apostle Andrey, etc), which the researchers are affiliated to.
The following data collection methods are chosen to use during the research:
- In-depth interviews (respondent groups), by-chance selection
- Expert interviews (experts from different spheres)
- Discourse-analysis of anti-migrants texts from political programs, media, internet, etc. and their correlation with the religious identity of migrants.
Main part
The picture of the Middle East gives the brightest scenes of destructive anthropological tendencies of the modern world, such as religious extremism, which becomes the greatest source of persecution of Christians, and different forms of self-destruction, leading menace for human society until the threat to its very existence (Zaman, 2016). Thus, acutely raises the question about overcoming these risks and correcting the anthropological situation (Borneman J., 2013).
In this context it is not effective to underestimate the meaning of religious factor in the social events (Syrian Christian's quest for secularism, 1975; Syrian identity in the Greco-Roman world, 2013). However most studies of Syrian Christians are more concerned about political, economical or ethnical issues only (Ferris, 2016). Meanwhile it is necessary to remember that cultural and religious identity of Syrian Christians is not a technical entity and it is not the less vulnerable and important in preserving the community at home and especially abroad.
It seems to be fruitful to compare Syrian Orthodox community life with the practices of other religious groups migrating to Europe, like Muslims, to comprehend the autochthonous ideas of cultural community and to discover the roots of “sectarian” conflicts of Christian refugees with Islamic radicalists. Still, there isn’t enough scientific reflection of the connection between Christian-Muslim conflicts in Syria and ideological foundation of ISIS, even though ISIS is often mentioned as the main source of Christian refugees suffering. To differentiate ideas of ISIS from Islam is possible on the ground of religious knowledge, and sociological methodology is not enough. A lot of works are devoted to the reflection of ISIS danger in the world. At the same time the overall negative assessment of ISIS activity along with quite poor attention to their ideas though affirms the right moral evaluation of this extremist phenomenon, but leaves no chance to clear understanding its peculiarity. Although the jihadist ideology of ISIS is usually estimated as alien to initial Islam, in general the position about the organic aggressiveness of Islam is very common among refugees as well as Christian inhabitants outside the conflict zones. We see the following reasons of that:
1. The illusive understandability of the religious scripture is usually the motive among non-Muslims to “appeal to the origin” without theological training, to find the answers in Quran on their own or with the help of mass-media.
2. The appeal to historical events for confirmation of essential hostility of Islam towards Christians and drawing the picture of coercion out of randomly selected historical facts (Coren, 2014).
3. The negative position about “wrong interpretation of the source”: if the extremists teaching is the perversion of Quran, there’s no need for analysis of radicalists texts.
4. The assessment of Muslim society from the secular point of view (Friedmann, 2003). The dualism secular/religious is designed to describe the religion as a social phenomenon and to move the religious content aside, to the private sphere.
5. The dismissive secular attitude towards religious doctrine presumes the cliché, according to which social methodology, politics and economical factors are more influential than old religious ideas and metaphysical texts.
As a result of the false premises, in many cases neither Christians and Muslims no researchers themselves can clearly understand the ideological validity of aggressive attitude of radicalists towards non-Muslims in concrete social situation, while dilettante generalization may lead to the baseless charge of Islam and bring back more aggression.
Neither for Syrian Christians nor for their Muslim environment religion and belief has never been ethically limited by the private zone. This dualism contradicts Muslim vision of the place of religion in the society and in the modern world, and it provokes the opposition “the West and the Rest” (N. Ferguson). One of the main streams of Muslim Russian sites is describing the forcible ideology of the West as cultural expansion, which Western states fulfill in a style similar to a Communist regime. The imposition of liberalism and democracy are used for destruction of values: “Despite the equal rights of non-believers, believers and infidels, Islamophobia can be considered as the ideology artificially created by secular Western states” (http://islamcivil.ru/zachem-evropa-ubila-boga/).
The search for adaptation conditions of refugees can be fulfilled on the ground of following theoretical suggestions:
1. Radical anthropological trend
This research takes anthropological notions out of toolbox of postsecular paradigm, thus getting access to the interface of the anthropological and social. Anthropological trend (Хоружий С.С., 2002) is the most typical and noticeable anthropological phenomenon that includes certain type of anthropological practices, and it has the dynamic of social growth.
By the localization of this phenomenon we discover the corresponding personal and identical structure. The dominant anthropological trend of modernity is radical trend, which means striving to extreme experience of all kinds, irrespective of its possible dangers and risks as well as its ethical or unethical, humane or inhumane nature. According to S. Horujy, one significant manifestation of radical trend is practice of religious extremism and suicidal terrorism.
On the opposite end from the extremist type of radical trend, there is radical phenomenon of refugees, - people, transgressing social and physical landscape boundaries and borders, risking their lives and locating at the limit of their capabilities. These two sides of radical trend are in conflict and they do not have any social or religious subjects in common, that’s why searching for common values or negotiating is useless. But is this because the solution of conflict is impossible, or because the division secular/religious is not applicable to modern anthropological trends? Are there any anthropological practices that both extremists and refugees are engaged in?
3. Anthropological practices of radical trend
Some practices of radical anthropological trend express the specific relationships with anthropological boundary, bringing the deep menace and danger for a human being, but in general its practices may have constructive as well as destructive character. Cultural adaptation of refugees is the example of a constructive kind, religious extremism – of a destructive, and forced migration – self-destructive.
This research offers to reveal and conceptualize anthropological practices marking radical trend, in particular, to find anthropological practices that characterize the existence of Syrian Orthodox community abroad and create the problem during their encounter with the environment. The marginal practices are at the same time outlining the boundary of contact of community with the outer world, and they are most influential in constructing its identity. It is important to decide if these practices can be defined as “religious” or “cultural” and “social”, to understand which sphere is more troublesome.
One of the problems of refugees is a pressure that Syrian Christians suffer from the Muslims in camps. The field research in camps and in churches where Syrian Christians find a shelter could help to find out, which practices of Syrians are giving a reason for “sectarian conflict”, and first of all make them recognizable as Christians (we put aside the case when former compatriots know each other).
If the forms, that refugees fill out when they register at a housing center in Berlin, do not ask for a person’s religion, than what type of behavior becomes the indicator of Christian belonging? The answer is not so evident, if we compare this situation with the coexistence of religious groups in secular society, let alone the fact that even the national identity of a newly arrived refugee is often difficult to determine, as a lot of refugees throw away their passports and posing as Syrians.
If Christian refugees are suppressed because of their religious practice, it means a great significance of religious factor in their self-perception, otherwise they wouldn’t be recognized as Christians in the camp, or would deliberately prefer to be unnoticed. To compare, according to sociological survey, made among people who identify themselves as Orthodox Christians in Veliky Novgorod, North-West of Russia, 80% of them stated that, in the situation of menace, similar to Syrian refugees in the camps, they wouldn’t show their belonging to Christianity in external actions. Moreover, the regular performance of sacraments and rituals is not a mandatory part of their life. Is the centre of tension in social, cultural or religious marginal practices of refugees? The research in camps will give a material to answer.
4. Reconstruction of identity
If to begin with the premise that anthropological dynamics is constructing human identity, we can focus on the fluidity of identity and its dialectical nature as the basis of cultural security. If the cultural context of a mobile person may be always changing, the context of a migrant is changing unpredictably and radically.
The minorities of Syria, having left their country, leave their culture as well to get some guarantees that are understood to be human security: freedom from fear, freedom from want, and freedom to live in dignity. Is their identity so tied to their land and religion, and do they want to be accepted with their ethnical identity? Do they in any way feel, that ontological survival of their community may be at risk, because Europe has different hierarchy of values, modulating identity? Is there a contradiction between dialectical identity and traditional values in refugees’ life?
Conclusion
Cultural integration of Syrian Christians cannot be fulfilled on the ground of democratic values alone, without taking into account the peculiarities of religious thinking (Crock, 2015). Here the role of Christian Church in their adaptation process becomes very important (Rabo, 2014). Syrian Orthodox Church has a great Diaspora, and one of the biggest communities which has kept the cultural traditions, the Syrian language and the Western Syrian rite is Malankara Orthodox Syrian Church of India, which presents a coexistence with other religions in terms of anti-conversion law. The comparison of Malankara and Syrian Orthodox modernities can explicate the social practices of this minority survival.
Prospects for further research
To study cultural and religious change of Syrian community in terms of migration is very difficult due to the lack of research on this topic. Meanwhile the better understanding of the anthropological dynamics of Syrian Christian identity and their relationships with Christian church in marginal conditions is a very new and interesting matter, that may mitigate interreligious and intercultural conflicts and can be carried out only in a field research, communicating with refugees and clergy in Europe, interviewing them and observing their practices. Germany gives a vast material for this study, for it pledged to take in thousands refugees from Syria. Also, Hegumen Daniil (Irbits), superior of St. George the Victorious Monastery in Gotschendorf, is actively participating in sheltering Syrians, and it would be very useful to explore the dialogue of Oriental Orthodox Syrians and Eastern Orthodox Russians and its expression in religious practice of newcomers.
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Для цитирования: KrapchunovD.E. GillE.V. Migration of Syrian Orthodox Christians to Europe and their adaptation process2023. Манускрипт: Грамота. Тамбов, 2023. Том 16. Выпуск 2. С. 111-115.