Irena Lebedeva, Elina Sarakayeva
Astrakhan State
University, Russia
The image of the "Alien" through the eyes of a German[*]
The impact of globalization in the world today is immigration to
developed countries, which creates a number of problems for the host countries.
Several models of immigrant have been tries in Western Europe in recent years. But
both assimilation, when the principle of "one country, one language, one
nation" was used to unite different nations (American version of "melting
pot"), and the currently used model of multiculturalism failed miserably
and didn't prevent ethnic conflicts and tensions.
The process of gradual social acceptance of "alien" as
"other" or "own" are now becoming the theme of the most
important contemporary research. At the moment, Europe is trying to homogenize
cultures. The aim is to reach convergence, but the people are still French,
Italians, Irish, etc. You can even talk about the early formation of the
European socio-cultural identity, which is based on the ideas of solidarity and
responsibility.
But for the original inhabitants migrants bring destruction of their
environment, and therefore they are often perceived as a threat to peace and
social status. Theses conflicts affect not only interpersonal relations, but
also relations between social groups. "Alien" is no longer perceived
as an individual, but as a "social type." And it is not only
appearance that matters, but the consequences that follow from otherness. The
alien is defined as one "who comes today and stays tomorrow"[1,181]. He settled in a
spatial environment. But his position in this space is due to the fact that he
did not belong to it initially. “Alien” does not know customs, and as he
doesn't value them, he destroys what is dear to the original inhabitants of the
country. That is why the spatial proximity of "foreign" does not
guarantee their full acceptance into a group or community is not a measure of
"internal status, nationality or membership in culture" [6,248].
Today, Germany is one of the most open to immigration countries in
Western Europe. According to the Federal Statistical Agency, more than 15
million people (or one of five residents of the country) living in Germany
today have an "immigrant background", which amounts to 18.4% of the
total population
[9, 367]. German teachers thus
explain low academic results of migrant children: migrant parents themselves
are not fluent in the language and do not want or can not influence their
children to learn better. It should also be noted that having obtained
citizenship, migrants in Germany are called Germans and German nationals with a
migrant background, although it would be more correct to come up with a special
term for them, which could better describe their situation. Almost a third of
foreigners have been living in Germany for twenty years or more, so the country
has accumulated enough experience with migrants of different ethnic groups.
There are ministries dealing with these issues at the state level and at the
level of individual provinces, multicultural councils in the administrations of
large cities, special education programs, etc.
Among the many migrants Russian Germans
experience significant difficulties in the integration, and the German
government has not yet found a universal way of integration of this population
into the host community. For the Russian Germans moving to Germany seemed the
way to solve all their problems. Typically when people decide to immigrate they
do not realize the difficulties associated with finding a job, housing, and
integration into a new society. In their turn, local people accuse Russian
Germans of not wanting to learn the language, hence they can not find work and
live on welfare payments, that is, at the expense of German taxpayers.
Based on the results obtained by interviews conducted by the author in
2006 and 2007., under DAAD scholarship (German Academic Exchange Service) in
Hamburg-Barmbek, and also through “participant observation method” conducted in
2008, 2010 and 2011 in Berlin, the following problems are typical for the
integration of migrants: a low level of linguistic competence, poor knowledge
of German culture, customs and traditions, and isolation of immigrants in
Germany, also the lack of motivation to be recognized by the German society as
an equal member. In this situation, a significant role is played by the degree
of tolerance of the host community. As a civil society, Germany has a number of
measures aimed at solving these problems: organizes integration courses, obligatory
for all the Russian Germans who came to Germany and want to obtain German
citizenship. This program combines the teaching of German language, history and
culture of the country, aimed at adopting modern German beliefs, concepts and
values.
Attitude of immigrants to these courses is different. Some are positive
and believe them to be a good opportunity to learn the language, understand and
accept the values of the surrounding society. Others, those who
have already found a job, do not have the time to attend courses or feel
shameful to learn, as have long been estranged from it. Paragraph 43 of the Law
of Indwelling (Aufenthaltsgesaetz) defines as the main purpose of the
integration course transmission of information on the rule of law, language,
culture and history of Germany. After the course, migrants are supposed to be
able to organize their daily lives in Germany without help from outside.
One of the main difficulties of the integration process, is the crisis
of ethnic identity of Russian Germans. In this they differ from other migrants
in Germany. Compared with the last they are "not foreigners", they
are "Germans", but in most cases the perceived by German society as
“Russians”, which means “Aliens” or at best, the others, but not “us” not “own”.
The majority of displaced ethnic identity crisis root here. When these people leave
the former Soviet Union countries they are “Germans”, but when they come to
Germany they are "Russians" All other foreign immigrants in Germany have
their own country as background (Turkey, Italy, etc.), they do not need to
fundamentally adjust and enhance their own ethnical identity. But the Russian Germans
are caught between two worlds, and at the same time do not identify fully with
either of them.
It is vey important for the self-determination and self-identification
of the Russian Germans is how the host society treat them. It is important to
them whom local Germans take them to be, and they constantly adjust their
identity according to it. Such a point is held by many German researchers. They
believe that the difficulty of self-identification is the most significant
barrier to integration into German society. And if only this barrier can be overcome,
the Russian Germans could successfully integrate into German society.
However, according to the former Minister of Finance in Berlin Thilo
Sarrazin, the problem can be entirely solved over time, that is, with the
change of generations. And here we can agree with the German politician, as the
new generation of Russian Germans is indistinguishable from the native German
population, that is, the integration comes automatically. T. Sarrazin, infamous
for his bestseller "Germany destroys herself. The way we put our country
on the map”, criticized the Muslim migrants in Europe, but speaks appraisingly
about immigrants from Eastern Europe (Poland, Russia, Hungary, etc.), Southern
Europe, and people from Asian countries (Vietnam, China), considers them
capable to integration. The main reason for the economic and cultural problems
of the country, according to Sarrazin are migrant Muslims (Turks, Arabs and
immigrants from African countries), who even in the second and third generation
of the majority can not, and do not want to integrate into German society.
Based on the statistics of unemployment and crime, which featured a lot
of Muslim migrants, T.Sarrazin concludes that Germany's population
is losing their social and intellectual level due to the gradual change in the
ethnic composition. According to the German Federal Statistical Office, more
than 15 million people living in Germany today have "immigrant
background", this amounts to 18.4% of the total population, or almost one
in five residents of the country. [9] The author argues that giving the
dynamics of the existing processes, not only the population of Germany will be
reduced to a minimum, but it will become qualitatively worse, he relies on the
following facts: the net-birth rate (how many daughters every woman has) in
Germany now stands at 0.7. This means that the generation of grandchildren will
be numerically less than half than the generation of grandfathers. The annual
birth rate in Germany declined from 1.3 million in the sixties to 650,000 in
2009. If this goes on, then after 50 years the birth rate will drop to 200-250
thousand a year. What’s more, only half of the infants will be the descendants
of the native Germans. T.Sarrazin notes that over the past 45 years it was
indecent to talk about the demographic crisis, and only when the generation of
the 60's grew old and began to worry about their pensions, the situation has
changed and it became possible to speak about it [9, 117]. This situation is scandalous,
because de jure, this point of view
is considered by the authorities to be non-tolerant, not politically correct, criticized
in the media as racist and pseudo-scientific, while de facto, it is shared by the majority by default. Actually, T.Sarazin
outlined in his book the point of view of most of the indigenous population.
[2]
T. Sarrazin is not alone in his anxiety. The
idea that the encounter with the Other as the Stranger can crush you, that
"aliens" can significantly affect the course of modern history and
globally change the "face" of Europe was expressed five years ago by J.
Buhshtayner in the book "The Hour of Asians. How Europe is being ousted".
[4] He gradually reveals the destruction of Europe due to high activity of the
Asian population, both in Europe and around the world. In his view, such
features as activity, confidence and determination will help the Asians capture
Europe, which, in turn, is not ready for such an outcome of events. This is also
discussed in the monograph of Y.Ross "What will be left of us? The end of
the West "[7] and T.Buro and S.Shtamer "My Germany – Your Germany"[3].
We view the Alien as the one belonging to another ethnic group, country,
nation, city, etc., "the person who came from another world, environment,
culture, community, and is capable of destroying our homogenous world, our culture,
the very existence". [2] In the extreme - the enemy.
The concept of “Alien” is formed not only in certain ethnic environment,
but in the global cultural model (mono, multi, or multicultural). Cultural
model defines the parameters of the concept.
However, the specifics of a multicultural society,
which combines representatives of radically opposing cultural traditions, such
as Christianity and Islam, is not conducive to the integration process. The
policies of the non-Christian donor countries is aimed at conserving its former
citizens in a religious environment. Since the Turkish Prime Minister Recer
Tayyip Erdogan is seeking a long preservation of Turkish minority in Germany,
numbered about 5 million, who, as noted by the Sarazin, "obey to Erdogan,
not the leaders of their new country. If it were otherwise, it will lead to assimilation
which Erdogan sees as a crime against humanity "[9, 196].
Erdogan insists that not only cultural traditions of
migrants should be dominant, but also the legislative principles of migrant
background over the principles of the donor countries.
After the ARD television aired a program about the
murder of a family of Turkish migrants, Erdogan broke out a diatribe toward
censorship. "Press freedom can not be unlimited. Freedom of opinion can
never be unlimited. Freedom extends only to the borders of the other freedoms
"[9, 196]. German side backfired immediately: "Erdogan’s Turkey does
not suit Europe culturally. A country that praises their migrants for not
assimilating in their host countries is a troublemaker in a peaceful life
together "[9, 196]. If we assume that Erdogan’s words reflect the
essential features of the Turkish mentality, the failure of Turkish migrants to
integrate into European culture becomes understandable. High birth rates among Turkish
migrants must also be taken into account. Over time, this will threaten the
cultural identity of the Germans themselves. "I do not accept people, says
Sarazin, who live off the state, reject this state, irresponsibly treat the
education of their children, and constantly give birth to little girls in
headscarves. These include 70% of the Turkish and 90% of the Arab population of
Berlin "[9, 98].
Measure of willingness to integrate, according to
T.Saratsin, is mating behaviour. It eliminates parallel societies, or rather
prevents them to appear. It is extremely difficult with Turks, as "only 3
per cent of young men and 8 percent of young women of Turkish origin marry a
German partner, while for the Russian Germans, this figure rises to 67
percent" [9, 186]. Muslim migrants, and Turks among them, integrate much
more slowly than immigrants of other religions, but they are also changing.
This is not assimilation in pure form, but to some extent the erosion of
traditional identity. If a Turk is raised in Germany, they consider him "Germanized" in Turkey, not a real
Turk. And this is the problem of those who are "in between", for many
"Germanized" ones cease to be "real Turks", but haven’t
become "real Germans".
It is these representatives of a foreign culture are
perceived by modern European community as "the other" but not "total stranger". Those
who used to be strangers, and felt themselves to be in a new and unfamiliar to
them environment, now assimilated, integrated, learned the language, borrowed
part of traditions (e.g. Turkish families living in Europe put a Christmas tree
at home, because their children want to celebrate the holiday as well as their
classmates; before the Muslim holiday of Ramadan, the Turkish children living
in Germany get a Ramadankalender, an analogue of the Christmas calendar with
sweets made by analogy with the German one).
However, being "different", many of them
will never be "friends", which also creates a certain feeling of
discomfort among both the locals and the migrants. In this regard, it is especially
important to carry out education and implementation of the principles of
tolerance in contemporary Germany, because without tolerant attitude to
migrants and to all holders of the "alien", foreign culture - foreign
traditions, foreign language, foreign identity – it is impossible to maintain a
modern civil society which respects the rights and freedoms of all citizens.
Not only European governments,
but also many non-governmental organizations are concerned with the problems of
tolerance and integration. For example, in Germany today, there are many public
and non-governmental organizations, which, by means of culture and education
contribute to the harmonization of interests of different social groups. These
include creative unions and associations of composers, artists, architects,
designers, writers, theatre workers, journalists and other people of culture
and art, as well as various unions, associations, human rights and charitable
organizations and foundations, etc. Among the most active in terms of promotion
tolerance and integration of migrants are Otto Benecke Fund, Kerber Fund and Robert Bosch Fund.
Otto Benecke Fund and Robert Bosch Fund promote professional integration of immigrants, giving them the opportunity
of practice or training, which helps increase their social status. Based on the principle: "They who listen perceive others seriously, they who are listened to, are
also perceived by others seriously" Kerber Fund organizes numerous workshops, based on the research of biographical stories of
migrants. Thus, in one of the areas of Hamburg, Bergedorf, regular
German-Turkish tea-parties are organized, where older people share their
memories, in the city of Arnsberg a multicultural radio project was implemented,
in which high school students asked passers-by about Islam. The fact that German
students participated in the project is not surprising, young people are more sensitive
to the adoption of socially significant values and tolerance.
Education for tolerance should be considered an urgent imperative, as it is one
of the most effective means of preventing aggression [10].
Formation of ethnic tolerance has become a major
focus due to an increase in multi-ethnicity of the German population, the
increase of migration flows, the growth of foreign citizens as well as the
increasing number of cross-cultural contacts. The authors of the project
believe in the need for a multi-ethnic education, which includes the
acquisition of ethno-cultural experience, skills, positive inter-ethnic
cooperation, teaching students the most stable elements of day-to-consumer
material world (food, clothing, handicrafts etc.), as well as the external
manifestations of their own cultures and cultures of other peoples (everyday
etiquette, traditional holidays, etc.) The project is aimed at eliminating
prejudices about other cultures, it gives students the opportunity to learn
more about the culture of other nations, the authors of the project hope it can
serve a “vaccine against hostility” to the "Alien." The project
involves learning about material culture, customs, and etiquette of other
peoples and promotes ethnic tolerance. This results in a positive attitude both
to their own ethnic group and other ethnic groups, helps young people in a
complex and unstable situation to take moral decisions and to be socially
responsible [10, 75].
In order to help migrants feel like full members of
society, Franz Josef Myullenberg, Chairman of the trade union of food industry
workers, organized an initiative group "Together for Tolerance," the
purpose of which is to conduct seminars, workshops and conferences on the topic
of labor migration, anti-racism, intercultural and professional integration.
One important aspect of the work of this initiative is the provision of
information in the form of brochures, leaflets, newsletters, and online counselling,
for to have the necessary information, timely given advice or training
opportunities allow migrants to feel like full members of civil society and
take an active part in social life.
Another equally important event to introduce and
entrench the principles of tolerance in modern German society is "Carnival
of Cultures" in Berlin. "Carnival of Cultures" was formed
against the multinational culture of Berlin as a result of increased migration
of people from all over the world. As the city with the highest number of
foreigners (about 450,000) in Germany, Berlin acts as a "factory of
integration." However, the integration can be successful if cultural
diversity, mutual respect and tolerance do have a place in society. To this
end, Berlin in 1996 held “Carnival of cultures”, which is a place of dialogue for
people of different nationalities, cultures and religions. Carnival provides a
framework for various cultural initiatives. "Carnival" elements are found
in almost all cultures. Masking and costumes for the actors, special rhythms
and choreography, colourful parades in the streets – these folk customs can be
found even in cultures with no particular carnival tradition. [7] Specific dynamics
and cultural diversity of the carnival allow spectators and participants to be
transported from Europe to the colonial Caribbean, South American and African
space to experience the contrast with the European culture, which has a
completely different demographic, political and cultural structure.
For migrants Carnival is an opportunity to experience
belonging to their culture and to show it to others, feel the multicultural and
cosmopolitan city in which they live. The openness of the carnival program gives them a
rare chance to actively express themselves, regardless of social status [7]. For local
residents, the Carnival of Cultures is an extraordinary spectacle and it gives
an opportunity to plunge into the world, different and unfamiliar, but very
attractive and interesting. Not only the representatives of foreign cultures
participate in carnival, but the Germans too: they dress up in other people's
costumes, dance traditional dances of different nations, and sing their songs.
This attitude to the carnival and the cultures of other ethnic groups living in
Germany is a testament not only to interest and tolerance, but acceptance of different
cultures not as "alien" but as something "friendly" –
though different, but close and acceptable.
Another important approach to the theme of tolerance in Europe is a
vision of migrants not only as a source of problems, but as one of the new
economic development opportunities for the host country. As statistics show,
the social system spends on migrants less than they pay into the treasury of
the state. Becoming businessmen, migrants contribute to resolving the problems
associated with unemployment. Nowadays Germany has nearly 600,000 foreign-born
businessmen who have created about two million jobs[10]
The research, conducted by interviews and observations
suggest that most of the problems of the Russian Germans in Germany, despite
their apparent complexity and insolubility can be resolved in subsequent
generations through intermarriage with ethnic Germans, for the next generation
of Russian Germans born in Germany are already attending German schools and
speak German. Although some of the problems still remain - namely, the problem
of identity that is associated with self-perception and self-awareness of
migrants, for some members of this ethnic group, the Germans can still remain
strangers, and Germany – a foreign country. For those residents who have successfully
integrated, and more so for their children, obviously, there is another problem
- assimilation, the threat of loss of knowledge of the Russian language and
unique culture of the Russian Germans, which is one of a kind and not very
similar to the “purse” German and Russian cultures.
So, having in their countries a significant number of migrants,
the Europeans definitely consider their presence as something strange and alien
to their environment. According to the survey, conducted by the author in Germany,
the "alien" for many Germans means something strange, inappropriate,
unfamiliar, uncomfortable, it can be not only a phenomenon of reality, but also
a feeling. However, with time “the alien” moves into a new stage, when it is
also not entirely apprehensible,
but more familiar and perceived as quite normal, not causing negative emotions.
For modern Germany a group of migrants as Russian
Germans have long ceased to be “alien”, and moved into the category of “another”,
or even “own”, depending on the degree of integration of this population. Turks
in Germany have not become “own” yet, but they also are not seen as totally
alien. Acceptance of them is the part of history and daily life, as an integral
image of the "other" is constantly present in the perception of
contemporaries, which makes German society look at this group of people not
only through the prism of their own perception, but look at them with an eye of
comprehension and acceptance. Thus, a popular feature film "Almanya.
Willkommen in Deutschland ", released in February 2011, tells about the
integration of a Turkish family in Germany, their fears, the desire to be
accepted in this country. The story is on behalf of a Turkish boy, a
third-generation immigrant, experiencing a crisis of identity.
Considering the "alien" as “not own”
belonging to another ethnic group, country, nation, city, etc., we are building
within this paradigm a rather complicated structure of the concept of
"alien", classifying it into "foreign alien" the intruder, the
migrant, the one from another ethnic group, and "inner alien" – the
one who belongs to our society, but is a representative of a different
environment or habitat. [2] Internal "alien" can later transform into
a slightly different category, to become "different", friendlier and
closer than the "alien." The results obtained in the study show that
this process of transition from an "alien" to the "other"
is now taking place among the Russian Germans in Germany.
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[*]This work was supported by the
Russian Foundation for the Humanities, the project 11-33-00395à2 «The Other in the family”