Bridging the Generation Gap: Bidirectional Communication Strategies in the Hizmet Movement
Hilal Akdeniz
In today’s rapidly evolving world, the generation gap is a phenomenon that affects all communities, including the Muslim diaspora, particularly among followers of the Hizmet Movement. The differences in values, communication styles, and perspectives between older and younger generations can lead to misunderstandings and conflicts. However, through effective bidirectional communication strategies, it is possible to bridge this gap, fostering greater understanding and cooperation across generations.
Understanding the Generation Gap
The concept of the generation gap, first introduced by sociologist Karl Mannheim, refers to the distinct experiences and values that define each generation. These differences can be particularly pronounced in diaspora communities, where cultural and religious backgrounds further accentuate the divide. Within the Hizmet Movement, the older generation tends to value tradition, communal practices, and face-to-face interactions, while the younger generation, influenced by their upbringing in Western societies, often leans towards individualism, digital communication, and technological adaptability. Researchers Neil Howe and William Strauss have extensively studied these generational differences, noting that while they are natural, they can also create significant challenges if not addressed appropriately.
Challenges in Communication
One of the most significant challenges in bridging the generation gap within the Muslim community is the clash between cultural and religious expectations. Geert Hofstede’s research on cultural dimensions highlights how deeply ingrained values shape communication styles and expectations. For instance, the older generation in the Hizmet Movement may expect a certain level of deference and adherence to traditional practices, whereas the younger generation may seek more autonomy and openness. This divergence can lead to misunderstandings and frustration on both sides.
Another critical challenge is the technological divide. Marc Prensky’s concept of "Digital Natives" and "Digital Immigrants" aptly describes the difference in how each generation engages with technology. The younger generation, having grown up with digital technology, is fluent in its use, while the older generation may struggle to keep up. This divide can lead to communication breakdowns, as the preferred mediums and methods of interaction differ significantly between the two groups.
Perception also plays a crucial role in exacerbating the generation gap. According to Henri Tajfel and John Turner’s Social Identity Theory, individuals often categorize themselves and others into groups, leading to stereotypes and potential misunderstandings. Within the context of the Hizmet Movement, this can manifest as older generations perceiving the younger ones as disrespectful or out of touch, while the younger generations may view the elders as rigid or resistant to change.
Identity and Belonging: The Trauma of Post-Coup Migration
A particularly complex and painful dimension of the generation gap within the Hizmet Movement relates to the traumatic experiences of children and adolescents who were forced to flee Turkey with their families after the failed coup attempt on July 15, 2016. This exodus was not a voluntary migration but rather a desperate escape from persecution, as families associated with the Hizmet Movement were labeled as terrorists by the Turkish government. The children of these families, who were uprooted due to their parents’ affiliations or professional roles within the movement, now face significant identity crises and challenges in their new environments.
The trauma experienced by these young individuals is profound. Unlike typical generational conflicts that may arise from differences in values or communication styles, these youths are grappling with the consequences of a crisis they did not create. Their national identity and cultural belonging are thrust into a state of flux, as they are suddenly categorized as exiles or refugees in foreign lands. This forced displacement and the associated stigmatization by their homeland create a deep sense of loss and dislocation.
Comparisons can be drawn to the Jewish diaspora post-Shoah, where families who fled Nazi persecution struggled to rebuild their lives and identities in new countries. Just as Jewish children had to navigate the complex terrain of maintaining their cultural and religious identities while integrating into new societies, so too do these young members of the Hizmet Movement. They must reconcile their Turkish heritage with the hostility they perceive from their homeland, all while trying to adapt to new cultural contexts in the diaspora. The challenges of maintaining cultural and religious identities while integrating into new societies, similar to the experiences of Jewish families post-Shoah, have been extensively discussed in diaspora studies, such as in the works of Cohen (2008), Boyarin and Boyarin (1993), and Hirsch (1997).
The impact of this trauma on family relationships cannot be overstated. Parents, who themselves are grappling with feelings of guilt, loss, and fear, may inadvertently transmit these anxieties to their children. The pressure to preserve cultural and religious values from their homeland may clash with the children's need to assimilate and find acceptance in their new environment. This tension can lead to a strained family dynamic, where the younger generation feels misunderstood or unsupported in their efforts to redefine their identities.
Moreover, the process of identity formation for these adolescents is further complicated by the duality of their experiences. They may feel torn between the expectations of their parents to remain loyal to their cultural and religious roots and the necessity of adapting to the norms of their new society. This identity dissonance can lead to feelings of alienation and confusion, as they struggle to belong fully to either culture.
In his recent publication, Gülen im Gespräch. Woran ich glaube - Wofür ich lebe (2024), Fethullah Gülen emphasizes the critical role of youth in shaping the future. He asserts, "The required maturity for the challenges of the future will only be possible through the youth. If the subconscious and character formation of the youth—psychologists say that the subconscious of a person is formed primarily between 0-5 years—is focused primarily on empathy, compassion, and mercy, then an important step has already been taken—with God's help." Gülen further stresses the importance of nurturing a generation dedicated to solving the problems of humanity. This vision highlights the need for both older and younger generations to work together in fostering an environment where the youth can thrive and contribute meaningfully to society. The challenge lies in ensuring that these young individuals, despite their traumatic past, are guided with empathy and understanding, enabling them to find their place and purpose in a rapidly changing world.
Bidirectional Communication Strategies
Despite these challenges, there are effective strategies that can be employed to bridge the generation gap through bidirectional communication. One of the most important strategies is active listening and empathy, as emphasized by Carl Rogers in his work on client-centered therapy. By genuinely listening to each other without judgment and seeking to understand rather than merely respond, trust and empathy can be built between generations. This approach is crucial for ensuring that both generations feel heard and valued.
Technology, often seen as a barrier, can also be used as a bridge to facilitate communication. Sherry Turkle, in her book *Alone Together: Why We Expect More from Technology and Less from Each Other*, discusses how, when used thoughtfully, technology can enable more frequent and meaningful interactions between generations. For example, shared online spaces for discussions or the use of social media platforms to disseminate cultural and religious content can help bring different generations closer together, providing a common ground for interaction.
Cultural and religious sensitivity is another key component of effective bidirectional communication. Stella Ting-Toomey’s work on intercultural communication underscores the importance of understanding and respecting each other’s cultural and religious backgrounds. In the context of the Hizmet Movement, this means that the younger generation should appreciate the wisdom and traditions upheld by the elders, while the older generation should be open to the evolving practices and perspectives of the youth. This mutual respect can significantly reduce the friction caused by generational differences.
Collaborative activities that involve both generations can also play a vital role in bridging the generation gap. Robert Putnam’s concept of social capital emphasizes the value of building networks of relationships through joint activities. In the Hizmet Movement, organizing events where both generations can participate—such as community service projects or intergenerational study circles—can strengthen bonds and promote mutual understanding. These activities not only provide opportunities for different generations to work together towards a common goal but also help break down stereotypes and build lasting connections.
Case Studies and Examples
Case studies from the Hizmet Movement provide valuable insights into how these strategies can be successfully implemented. For example, in some communities, older and younger members have collaborated on educational initiatives that blend traditional teachings with modern methods. These projects have not only helped bridge the generational divide but have also enriched the community as a whole.
One such case study can be found in the work of Yavuz and Esposito (2003), which details the Hizmet Movement's efforts to maintain its cultural and religious identity while adapting to different societal norms in the diaspora. Their book, Turkish Islam and the Secular State: The Gülen Movement, highlights how intergenerational collaboration in educational and cultural projects has been central to the movement's success in various countries, including Germany and the United States. These projects have often involved joint efforts between elder leaders, who provide spiritual and moral guidance, and younger members, who bring innovative approaches to outreach and communication.
Another relevant example is found in the educational programs supported by the Hizmet Movement, where both older and younger generations work together to develop curricula that address the needs of diaspora youth. These programs often focus on preserving Turkish language and culture while also incorporating the values of their host countries, helping youth navigate their dual identities. This approach is supported by the concept of "social capital" as described by Robert Putnam in Bowling Alone (2000), which emphasizes the importance of networks and community engagement in fostering social cohesion.
These case studies demonstrate that when both generations within the Hizmet Movement are willing to engage in open, respectful communication and collaborate on common goals, the generation gap can be significantly reduced. The integration of traditional values with modern practices not only helps preserve the cultural heritage of the community but also ensures that it remains relevant and adaptive in a rapidly changing world.
Conclusion
In conclusion, while the generation gap is a natural phenomenon, it does not have to be a barrier to unity and progress within the Muslim diaspora, particularly among followers of the Hizmet Movement. By understanding the differences between generations, addressing the challenges with empathy and technology, and engaging in collaborative activities, communities can build stronger, more unified relationships across generational lines. These strategies are not only essential for the cohesion of the Hizmet Movement but also for the broader goal of fostering a more inclusive and harmonious society.
Author Bio
Hilal Akdeniz, born on July 20, 1979, in Augsburg, Germany, is a German national with a profound academic background in sociology and significant professional experience in education and project management. After beginning her academic journey with studies in law at the University of Augsburg, she transitioned to sociology, earning a Bachelor of Arts from the University of Heidelberg and a Master of Arts from Goethe University Frankfurt. Her research has delved into critical topics such as the identity and belonging of Turkish refugees following the 2016 coup attempt in Turkey and the intersectional discrimination faced by young Muslim women in the voluntary sector, under the guidance of esteemed scholars like Prof. Helma Lutz and Dr. Meltem Kulaçatan.
Hilal’s professional experience is marked by her roles in academia and project management. Since October 2020, she has been a research assistant and project manager at the Stiftung Dialog und Bildung, where she plays a pivotal role in advancing projects related to intercultural dialogue and education. In addition to her work at the foundation, Hilal has made substantial contributions to higher education through her teaching positions at the University of Oldenburg and the University of Potsdam. She has taught courses on diversity management, gender studies, and the intersection of gender and Islam, sharing her expertise and fostering critical thinking among her students.
Her commitment to academic excellence and social issues is further evidenced by her voluntary work as a project manager at the Platform for Peace and Justice and her active participation in the speaker pool of the Interkulturellen Rat Darmstadt e.V. Hilal has presented her research at various conferences and has published on topics including civil society solidarity, migration, and the influence of Turkish politics on the diaspora in Germany. She is fluent in German, Turkish, and English, with intermediate proficiency in French, which supports her in her diverse roles within academic and intercultural settings.
References
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