Based on a ten-day field study conducted in the Netherlands, this article explores the evolving dynamics of Turkish immigrants through interviews with mosque community leaders, foundation representatives, and Turkish-Dutch citizens from different generations. My objective was not only to explore the socio-cultural landscape of a European country but also to analyze the organizations established by Turks who migrated from Anatolia in the 1960s and to assess their impact on subsequent generations. The phenomena that I will describe reflect a profound sociological transformation, as well as the traces of an ongoing struggle for identity that has evolved over time.
Based on a ten-day field study conducted in the Netherlands, this article explores the evolvingdynamics of Turkish immigrants through interviews with mosque community leaders, foundationrepresentatives, and Turkish-Dutch citizens from different generations. My objective was not onlyto explore the socio-cultural landscape of a European country but also to analyze theorganizations established by Turks who migrated from Anatolia in the 1960s and to assess theirimpact on subsequent generations. The phenomena that I will describe reflect a profoundsociological transformation, as well as the traces of an ongoing struggle for identity that hasevolved over time.
The most notable change I observed during the field interviews was that “returning to Türkiyepermanently” is no longer a major consideration. The majority of the interviewees prefer toremain in the Netherlands in order to maintain the socio-economic stability they haveestablished over decades. The Turkish community is now a settled society active in every field,ranging from teaching and engineering to local politics and business. However, this permanencealso brings the risk of cultural erosion and assimilation.
During my observations, the most striking structural element was the multifunctional use ofmosques. Mosques in the Netherlands extend beyond their classical functions, incorporatingclassrooms, libraries, and youth and women’s branches. They function almost as socialcomplexes. These activities, coordinated by institutions such as the Dutch Religious AffairsFoundation (Islamitische Stichting Nederland), serve as key institutional pillars for the Turkishand Muslim community abroad. However, another reality I observed in the region is that theDutch government’s removal of elective Turkish lessons from schools in 2004 has left thetransmission of language, identity, and culture entirely in the hands of mosques and families. Atthe same time, other institutions are working to pass on the Turkish language and culture to newgenerations.
Institutions such as the Yunus Emre Institute and the TurkishMaarif Foundation serve both to connect local culture withuniversal values and to strengthen mutual understandingthrough educational and cultural initiatives promoting Turkishlanguage, art, and civilization.Together with the Dutch Religious Affairs Foundation, theseinstitutions are the primary cornerstones of Turkish identityabroad.
The most significant discovery ofmy field research was thelanguage attrition observedamong the fourth and fifthgenerations. For many children,Turkish is no longer their firstlanguage but has insteadbecome a second language.Although projects such as theInternational Theology Programaim to address the demand forlocally trained religiousofficials, the reluctance of youngpeople to return to theNetherlands after completingtheir education limits theprogram’s overall effectiveness.
This overall picture, which I had the opportunity to observepersonally in the Netherlands, shows how the Turkish-Muslimcommunity faces a dilemma between economic success andcultural preservation. In this context, mosques are not justbuildings; they also constitute the spiritual and social core ofthis community. Unless these spaces are integrated withmodern educational methodologies and well-structuredsocial activities, the Turkish presence in Europe will remainvulnerable to the loss of cultural memory and assimilation.