Suchergebnisse

'I BORROW SEASONS OF AN ALIEN LAND TO STAY THE SEASON OF A MIND'

Emmy Koenen, die Frau des führenden KPD-Funktionären Wilhelm Koenen, schildert in einem Beitrag ihre Erinnerungen an ihr Exil in England. Sie kam 1939, kurz vor dem Einmarsch deutscher Truppen in die Tschechoslowakei, von Prag nach London. Geschildert wird das Leben im Londoner Exil, der mangelhafte Rechtsstatus für Emigranten in England, die internationale Solidarität der englischen Werktätigen für sie, die Tätigkeit des staatlichen "Czech Refugee Trust Fund", die Zusammenhänge und Tätigkeit eines einheitlichen "Arbeitskreises" der kommunistischen und sozialdemokratischen Exilparteien und anderer Emigrantengruppen. Schließlich wird auf die Arbeit der "Tribunale", der von der Regierung gesetzlich festgelegten Überprüfungsgremien für Ausländer, aufmerksam gemacht, die zunehmend, insbesondere kommunistische Emigranten, in Lager internieren ließen oder zu Forstarbeiten zwangen. (WJ)

"In der Gegenwartsliteratur lässt sich ein gesteigertes Interesse am Thema Exil verzeichnen. Im Kontext weltweiter Migrationsbewegungen geraten die Verbindungslinien zwischen historischem und gegenwärtigem Exil zunehmend in den Blick." (Autorenreferat)

Facing a heavy-handed crackdown since the 15 July 2016 abortive coup, many Gülenists are fleeing Turkey and seeking refuge mostly in European countries. With this ongoing influx, a Gülenist diaspora is in the making. The fall from grace and the traumatic experience of exile have paved the way for heated internal debates on what went wrong and how the movement may start over. Although the Gülen movement has heavily invested in the Global South, most followers have sought refuge in Western democratic countries, where the rule of law may protect them better from the Turkish state's aggression. Since 2016, the number of asylum seekers from Turkey has increased five-fold in the European Union; many of them belong to this movement. The contradictions of the Gülenist organisation illustrate the common pitfall of jamaahs ("religious communities") in Turkey, which first emerged in the mid-1920s but could not fully translate themselves into the new political and social order. The movement's destiny as a diaspora, however, largely depends on this legacy. Strikingly, the Gülenists in exile live in a comfort zone, diminishing the odds of reform happening: the movement's victim status enables it to swim with the tide of anti-Erdoğan sentiment in the West, while its modern, non-violent, eager-to-integrate stance - standing in contrast to many other Islamic movements - appeals to Western policymakers. But, for the first time ever, criticism from within the movement has been loudly heard, and reverberated across its membership base. Exile has triggered an emotional break among many Gülenists, who are now revisiting their very conceptions of state, nation, and religion. The Gülen movement is at a crossroads of its own making. German and European policymakers have the unique opportunity to shape the future trajectories of this movement, and should push for full organisational transparency. From a broader perspective, they can establish channels - such as dialogue conferences - between isolated groups in exile, and thus contribute to preparing for the emergence of a new social contract in Turkey.