Social sciences sometimes intertwine in surprising ways. When empirical observation and conclusions drawn from the past come into play, we realize that through the lens of history, we gain a snapshot of reality, enabling us to undertake the challenging task of understanding the future. Such is the case with the relationship between demography, religion, and migration.
On the streets of European cities, depending on the region, essentially since the end of World War II, we witness a growing number of people from various parts of the world, not just tourists. The media has also long reported on successive attempts to reach the Old Continent, whether by sea or land, by waves of migrants. It is evident that airtime dedicated to migration has exponentially increased in recent years. Migration has multifaceted effects on European, including Polish, societies. With the increase in the number of people of non-European origin, the popularity of political parties, ideologies, and movements perceiving migration as a threat to the identity, integrity, and well-being of European residents has also grown. This is a common trend even in countries that have historically considered migration as exclusively positive. Another aspect to consider is the issue of the replacement of European generations, or rather its absence. Therefore, demography in France or Germany has been one of the main axes of economic, political, and social discussions for years, just like secularization and the associated issue of European identity discussed in local discourses. Each of these phenomena is, of course, assessed differently depending on the context.
However, let’s set aside the issue of assessments. Let’s acknowledge, within the framework of this debate, two events of recent years as the most significant. Firstly, the decision of Chancellor Angela Merkel in 2015 to open German and consequently European borders to migrants from the Global South. This decision essentially initiated a modern discussion on geopolitics and migration. Secondly, the global public health crisis of the years 2019-2022, associated with the COVID-19 pandemic.
Migration
A YouGov survey conducted in April 2018, involving 11,288 adult respondents from eleven EU countries, revealed that immigration was considered the most critical issue facing the European Union by the participants. This was three years after Angela Merkel’s decision and nearly two years before the spread of the COVID-19 pandemic in Europe. At that time, support for the idea of the significance of immigration for the future of the EU ranged from 53% in Denmark and Finland to 26% in Spain. The average for all eleven surveyed countries was 41%, the highest among the available options. For comparison, the second most important issue, terrorism, was chosen by an average of only 30% of voters. Regardless of the results of these or other surveys, it turns out that Europe has been facing a migration crisis not only today but for several years, preceding the realization of political leaders and the residents of the continent itself. Despite speeches by Emmanuel Macron, Giorgia Meloni, and Donald Tusk, the migration issue has been a topic for much longer than the political slogans or appeals by Pope Francis. The phenomenon of the relationship between religions and migrations is also apparent from historical analogies, particularly the period between the 2nd and 4th centuries AD. This period can be interpreted as a study on the consequences not only for the way migrants and their descendants practice religion but also for the societies in which they settle. The religious dimension of migration and settlement in new locations is significant, and in some cases, migration is motivated by religion. Hence, a historical analogy must emerge: the period between the 2nd and 4th centuries AD can be read as a lesson on the consequences, not only for how migrants and their descendants practice religion but also for the societies in which they settle. The religious dimension of migration and settlement in new locations is significant, and international flows of migrants contribute to the redistribution of “world religions” in different regions of the globe.
In the early 21st century, we witnessed an increased awareness among social researchers, politicians, religious authorities, and decision-makers about the significance of the complex intertwining of religion with migration. Some political and religious leaders were suddenly faced with having to find solutions to previously nonexistent problems related not only to open borders or the post-colonial rent of some Western European countries. This is reflected in the multiplication of publications and other research activities focused on this topic. In general, it can be said that all these studies indicate that fundamental concepts and theoretical ideas related to religion and migration are not only interesting in themselves but are also permeated with broader issues such as gender, globalization, transnational networks, communication, multiculturalism, mobility, exclusion processes, human rights, and secularism. Studying history, one can recognize that it has probably always been this way. What is new, however, is that the center where all these threads converge has become Europe, a continent of immigrants until now.
Perhaps this is why Europe has focused more on political issues related to integration and exclusion, especially with the growing number of Muslim immigrants from North Africa, the Middle East, and South Asia. Does this mean that there were no people from those parts of the world in Europe before? Of course not. However, only at the end of the 20th century did the frequency and volume of research on the non-European world begin to grow. Since 2000, the number of websites, databases, research projects, conferences, seminars, university modules, and research centers actively promoting research on the interactions between religion and migration has been steadily increasing. Only recently did Europe discover that there is a world beyond itself.
Religion
Brief reflections are not the place to ponder on the definitions of “religion” or “migration.” Both terms have their nuances and depend on the framing used. However, for the purposes of these considerations, let the term “religion” refer to a broad range of emotions, actions, relationships, organizations, artifacts, roles, values, symbols, and beliefs associated with faith in forces, beings, and levels of reality that go beyond purely human understanding. Let the term “migration” refer to changes in people’s place of residence associated with crossing regional, national, or international borders. Migration, in this context, is both a reversible process and a consequence, ranging from temporary to permanent, voluntary to forced, and from individual to collective, occurring on a massive scale. It can also be linked to the formation of diasporas, seeking asylum, internal displacement, and refugees.
There is no doubt that examining migration with a particular focus on religion has become relevant for various reasons. These reasons are related to the influence of transnational and global forces on the ability of religious ideas, networks, and organizations to impact the lives and opportunities of an increasing number of people worldwide. Taking full advantage of new electronic communication media, information technologies, and mobilization, agents, movements, and religious organizations can now expand their influence on both migrating and settled populations in ways that were unthinkable before the 21st century. An example is the influence that popular imams on TikTok have on Muslim migrant populations or how Saudi Arabia or Turkey support and build mosques and cultural centers in Western European countries. At the same time, critical and hostile reactions to the global reach of even relatively modest religious activities have intensified, especially where claims to religious freedom collide with doctrines of secularism and various forms of opposition to individual – or all – religions. Here, Europe once again takes the lead, with its high level of social secularization and legal secularization implying conflicts on migration or religious freedom as soon as it appears on the horizon.
Furthermore, the religion of migrants is influenced not only by their life before and after migration but also by the contexts in which they settle and the translocal social networks they participate in. Another form of migration in Poland is the Ukrainian minority, while a completely different concept is Chancellor Angela Merkel’s idea of “migration quotas” from 2015, where, based on administrative decisions, culturally and religiously distinct populations are resettled in selected locations. In this latter context, as indicated by research, migration can provide opportunities for developing new or hybrid religious beliefs, identities, practices, and ways of integrating into society. Changes in the division of identity and religious practices are particularly controversial for immigrants in Western liberal democracies, as observed on the streets of European cities. However, adapting to new conditions after migration can lead to tensions and divisions within previously cohesive religious communities. This means that the balance between continuity and change in migrants’ engagement with religion is a dynamic process. Generational differences in migrants’ engagement in religious practices also influence this, strikingly but not necessarily directly correlated with changes in their socio-economic situation.
Another aspect of the relationship between religion and migration is the extent to which critical thinking about migration is at the center of theological and pastoral authorities’ attention in religious institutions. The wisdom of most religious traditions reflects on the experience of being a “stranger in a foreign land” and on religious duties of hospitality toward travelers and migrants. Furthermore, theologians and philosophers have extensively written about migration over the centuries, and religious organizations have established institutions working for the well-being of migrants, refugees, and asylum seekers. The communication of values derived from these traditions and the way the voice on migration is heard, as exemplified by the Vatican’s communication during the last three popes, also play a significant role.
Demography
The fact that informal social networks, social movements, and formal organizations claiming to represent the interests of migrants as followers of specific religions are currently active in the public sphere of many societies is another reason to consider religion and migration as a fundamental factor shaping the future of the world. The translocal and transnational reach of some of these overlapping groups makes them even more significant, and global, mediatized culture only adds to their importance. Some of them are branches or affiliates of potential global organizations claiming to represent entire faith traditions. In addition to providing support and resources to migrants long after their initial settlement, these groups aim to shape public opinion and influence decision-makers and legislators on potentially controversial issues such as education, family law, health, social care, ritual slaughter of animals, or burial issues.
The changing urban landscape also reflects the growing number of sacred buildings and monuments erected by migrants as symbols of their presence and investments in the material, social, and cultural fabric of the societies where it is expected that their descendants will continue to practice their faith. Controversies surrounding sacred buildings erected by migrants are often intense in the public sphere, even in peaceful countries like Switzerland. The proliferation of digital media, films, websites, and social platforms designed specifically for migrants belonging to specific religions is another example of institutional consolidation and potential influence in broader public spheres, which may result in scenarios known from the works of the French writer and essayist Michel Houellebecq.
Migrants’ settlement usually triggers political debates about the merits and scale of immigration, leading to endless political discussions. Social sciences and public policies are not simple, mathematical additions. The right to residence, employment opportunities, housing, health and social programs, education, and citizenship are essential elements in the political agenda of many countries. This applies not only to migration and assimilation policies but also to philosophy: the intellectual roots of pluralism, secularism, and multiculturalism are often used to interpret, criticize, or justify a wide range of social reactions to migration. However, in recent decades, questions about the religious aspects of migrants’ lifestyles have also dominated many political debates, oriented towards both policy and demographic issues.
Some consider the words of Muammar Gaddafi prophetic, who at the end of the 20th century stated that Islam would conquer Europe due to demographics. He expressed the results of many studies indicating that religiously rooted individuals tend to have more children. On one hand, this is positive, but on the other hand, migrants’ willingness to engage in social and public activities, providing the basis for building a strong civil society, is crucial. If the above argument, indicating that the future of Europe and the Western world as a whole depends on the intersection of migration, religion, and demography, is indeed valid, questions must be asked and lessons must be drawn from the events of 2015 and 2019. How to avoid similar mistakes in the future? It is possible that the entire European development model, existing for over 200 years, needs a profound revision.
