Turkey began to receive refugees from Syria in 2011 and has since become the country hosting the highest number of refugees, with more than 3.5 million Syrians and half a million people of other nationalities, mainly from Afghanistan, Iraq and Iran. An important turning point regarding the legal status of Syrian refugees has come with recent amendments to the Turkish citizenship law. Based on ongoing academic debates on integration and citizenship, this article will explore these two concepts in the case of Syrian refugees in Turkey. We will argue that the shift in the Turkish citizenship law is a direct outcome of recent migration flows. We further argue that the citizenship option is used both as a reward for skilled migrants with economic and cultural capital and as a tool to integrate the rest of the Syrians. It also reflects other social, political and demographic concerns of the Turkish government. Using our recent ethnographic study with Syrians and local populations in two main refugee hosting cities in Turkey, Istanbul and Gaziantep, we will locate the successes and weaknesses of this strategy by exemplifying the views of Syrian refugees on gaining Turkish citizenship and the reactions of Turkish nationals.
The role of religion during migration processes has been overlooked by scholars in the past although the relationship between religion and migration has a long history. Normally, religion is considered as an integrating agent, but for some Iranian asylum seekers in Turkey, religion and especially religious conversion is used as a tool for migration. This article draws on the migration histories of Iranian asylum seekers in Turkey who initially intended to go further west only to have stayed in Turkey either because of the long procedures of asylum application in Turkey or because they were rejected and have become “illegal aliens” who do not want to return to Iran. Turkey still preserves geographic limitation of the 1951 Geneva Convention on Refugees. Therefore it does not accept non‐European asylum seekers to settle on Turkish soil. Ironically, however, most asylum applications were made by people from the Middle East, mainly from Iran. Based on the extensive fieldwork carried out in various cities in Turkey where the Iranian migrants are heavily concentrated, this article demonstrates how conversion from Shi’a Islam to Christianity is used as a migration strategy and how and to what extent these asylum seekers use religion and their newly acquired social and religious networks within churches of the transit country to reach ultimately the West as refugees. As conversion is sustained through social networks as well as churches and missionaries, this unique situation can be explained by employing the social capital theory within the context of an institutional component.
Existing research on international migration has focused on the importance of social networks and social capital in the countries of origin and destination. However, much less is known about the importance of social networks and associated social capital in transit countries. Drawing on ethnographic research on Iranian transit migrants in Turkey, this paper argues that migrant networks and social capital are equally important in transit countries. These networks, however, do not always generate positive social capital for Iranian migrants as there are scarce resources and there is no “enforceable trust”. Iranian migrant networks reorganized in a transit country like Turkey are not static structures and they are largely affected by macro‐variables such as current immigration and asylum policies of Turkey and Europe, transnationalism and globalization, and other place‐specific features like Turkey’s location bridging East and West, the existence of human smuggling networks, and its proximity to Iran. But Iranian migrant networks in Turkey are also affected by micro‐variables, such as gender, religion, and ethnicity of individual migrants.
This article examines closely the crucial link between religious conversions of two groups of refugees from Islam to Evangelism by taking up the cases of Afghan and Iranian refugees in India and in Turkey, respectively. India hosts many refugees from different parts of the world despite the absence of international protection laws, whereas Turkey is the country hosting the highest number of refugees since 2015, mainly due to the Syrian conflict. In this article, I first analyze the reasons why Afghan and Iranian refugees decide to change religious group membership from different sects of Islam and become members of the “born-again” evangelical Christian groups operating in South Asia and West Asia. By combining forced migration and religious identity issues in two different settings, I suggest that a combination of contextual and institutional factors explain this religious change and help us understand the sociocultural and political impacts of conversions.
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