Religion in Germany
As
one may expect from a country with 1300 years of Christian tradition,
Christianity is still the predominant religion in Germany. Although the number
of practicing Christians is on the decline, the Christian religion in Germany
is present in the country’s cultural heritage.
RELIGION IN GERMANY – CHRISTIANITY
About
65% to 70% of the population are followers of the Christian religion in
Germany. They are more or less evenly split between the mainstream
denominations of Lutheran-Protestantism and Calvinism united in the EKD (Evangelical
Church in Germany) and the Roman Catholic Church. Due to the historical
development of religion in Germany, these denominations are concentrated in
specific regions.
In
the course of the Protestant Reformation and the ensuing Thirty Years’ War in
the 15th and 16thcenturies, religion in Germany ended up being distributed
according to the preferences of local rulers: Therefore, most areas in the
South or West (especially Bavaria and Northrhine-Westphalia) are Catholic while
the North and East are mainly Protestant. However, the Communist regime of the
former DDR (German Democratic Republic) frowned upon religion in
Germany’s eastern parts until the reunification in 1990. This explains why the
percentage of self-confessed atheists is particularly high in these federal
states.
Other
strands of Christian religion in Germany are the so-called Free Evangelical
Churches, a loose union of congregations adhering to Baptism, Methodism and
related faiths such as the Mennonites, as well as the two Orthodox churches.
Christian evangelism in Germany goes back to U.S. American missionary efforts
in the 19th century. Both the Greek-Orthodox and the Russian-Orthodox
religion in Germany became established here with the Greek and Serbian
immigrant population in the 1960s and 1970s.
RELIGION IN GERMANY – MINORITY RELIGIONS
Apart
from these smaller Christian congregations, important minority religions in
Germany are Islam (about 4 % of the German population), Judaism, and Buddhism
(both of which represent less than 1% of Germany’s inhabitants).
Judaism
The atrocities
of the Holocaust are overshadowing the history of Judaism in Germany.
According to sources from late Antiquity, Jews have been living in Germany
since 321 AD. For more than one and a half millennia, the relationship between
the Jewish Diaspora and Germany’s majority population vacillated between quiet
coexistence and religiously motivated persecution, between the Jews’ status as
social outcasts and their slow assimilation into mainstream society. Before
1933, there were more than 600,000 Jews in Germany. During the following twelve
years, the viciously anti-Semitic Nazi regime killed most of those who didn’t
emigrate.
Today,
more than 65 years after the end of World War Two, the Jewish community in
Germany counts over 100,000 members. The increase in numbers is also due to
Jewish immigration from the former Soviet Union. The majority of German Jews
(the more observant and conservative ones) feel represented by the Central
Council of Jews in Germany, while about 3,000 liberal Jews belong to the much
smaller Union of Progressive Jews in Germany.
Islam
In
direct comparison with Judaism, Islam is a far more recent religion in Germany.
It goes back to the post-World War Two immigration of so-called Gastarbeiter (foreign
workers) and refugees. Most Muslims in Germany have a Turkish, Kurdish,
Iranian, Palestinian, or Bosnian background, and they have organized themselves
in a diverse range of decentralized organizations. These include, for example,
the Turkish-Islamic Union for Religious Affairs, supported by the Turkish
government and representative of Sunnite Islam in Turkey; the AABF, an umbrella
organization for Alevites from Kurdish regions; the association of Bosnian
Muslims, and many others.
Religion and Morality in Eastern Germany
The
geographical idiom ‘eastern Germany’ today refers to a wide range of issues. As
a region, it is part of Germany, and is situated at the heart of Europe. At the
same time it is still remembered in both East and West as having belonged to
the socialist East. It has been considered as opposed to the capitalist West,
from which point of view it belonged to the historically excluded part of
Europe. Furthermore, the region that once constituted a country in itself is
generally depicted as one of the most secular societies of Europe – after the
political Wende, no revival of traditional or “new” religiosity was registered,
as has been the case elsewhere.
However, the emergence of the secular in eastern Germany is very specific and linked to its main distinctive features – Protestantism on one hand and socialism on the other. Much has been written on religion in this region from a quantitative-sociological, historical or theological-institutional point of view, but little is known about actual practice today. This project will undertake the study of religion in eastern Germany from ethnographic perspectives.
NARRATIVES OF SECULARIZATION
Both
the concepts of the secular and of secularisation have been subject to major
criticism in the past decades. Nevertheless, secularisation has remained the
dominant paradigm for studying and analysing religious change in eastern
Germany. At least three major scientific narratives of religious decline in
this particular region can be distinguished in this argument.
1. One narrative of secularisation stresses the governmental
policies of the past – the Nazi-Regime on one hand and on the other hand “real
existing communism”. From this perspective, in East Germany the atheist policy
of the communist regime was most successful.
2. Functionalist-oriented narratives stress that in the GDR,
in particular in its final years, the churches were part of the opposition and
that after the fall of communism they could no longer play this role, resulting
in turn in the decline of religious participation.
3. A further narrative indicates that in eastern Germany
secularisation set in much earlier, well before the political divide into East
and West, that is, probably with the Enlightenment and that it was therefore
not only the result of communist policy. This long-term perspective follows a
Weberian approach to secularisation with its underlying assumption that the
more ‘modern’ a society is, the more ‘secular’ it will be.
Social
scientists observing the changes in church membership, church attendance and
beliefs and practices of a religious character in eastern Germany after the
Second World War have demonstrated that there is a general decline in religious
interest and involvement. During 40 years of socialism church membership
declined from about 90 to about 30 percent. Since the end of socialism there
has been no significant change in membership or attendance. While western
Germany has also been affected by secularisation processes, this tendency here
is much weaker and church membership is much higher, 84.4 percent in 1998. The
major change that took place in the Protestant and Catholic churches in eastern
Germany after Unification was probably a political one, that is, that they were
re-established as public bodies receiving public funding. Still, those persons
who are in some way engaged in religion or church life do so as a minority with
all the implications this involves (‘wider den Strom’). The secular is thus an
inevitable part of any research project on religion and its meanings and practices
in eastern Germany. It cannot be assumed that religion is the dominant source
of morality. The study of religion must necessarily be linked to considerations
of the legal and demographic status of religious communities and institutions.
Top 10 career paths in Germany
These are the latest statistics of the German Federal Statistics
Office (Statistisches
Bundesamt) on the most popular career paths among young Germans
and compiled them into two charts.
The first
chart shows the most popular majors at Germany’s universities. Students
graduating from secondary school may study at a university if they fulfill
entrance requirements and pass the qualifying school-leaving exam (Abitur).
About 30% of secondary school graduates qualify for and choose this path.
The second
chart shows the most popular choices among Germany’s 345 officially recognized
career training programs (Ausbildungsberufe). The
remaining 70% of secondary school graduates participate in Germany’s duales
System or dual system of education, in which trainees
attend a vocational school (Berufsschule) part-time while
also gaining practical experience through on-the-job training.
Both lists are broken down by gender, which can offer some basis
for further discussion in the classroom. Some reading and interpretation
questions for students follow each chart.
1st Chart
2nd Chart
A guide to psychotherapy in Germany: Where can I find help?
Most people find it easy to find the right
doctor when they have a physical illness. But a lot of people do not know who
to turn to if they have mental problems or illnesses. People are also often
reluctant to talk about mental illnesses. We have put together some information
to help you find your way through the health care maze. It presents the
various treatment options, explains who is the right person to
talk to in different situations, and answers practical questions that may arise
if psychotherapy seems like it might be a good idea.
Who can
I turn to first if I have mental health problems?
Many people turn to their friends and family
first if they don't feel well. People who need professional help for
psychological problems can first talk to their family doctor, a psychosocial
counselor or go straight to a psychotherapist or psychiatrist. In an emergency
there are also psychiatric practices with emergency services as well as
psychiatric clinics.
Psychosocial counseling centers offer help
for a variety of issues, including family, women, childcare and addiction. The
staff at such centers have different professional backgrounds. You might find,
for example, doctors, social workers (in German:Sozialpädagogen and Sozialarbeiter),
psychologists, psychotherapists, as well as specially trained care workers all
working together to help people solve their problems. The counseling centers
are usually funded by supporting organizations, subsidies and donations. They
do not offer therapy themselves, but they can offer advice,
information about support options, and initiate contact.
Social psychiatric services are another point
of contact. In Germany they are run by local health authorities and can be used
for free by everybody. They particularly support people who need treatment for acute or chronic mental illnesses. The social psychiatric service
teams are also made up of doctors, care workers, psychotherapists and social
workers. The centers generally do not offer therapy themselves but can determine whether somebody
requires treatment. They also offer extra support to people who are currently
in therapy or have recently been in a clinic. Family, friends and colleagues
can also contact the social psychiatric service if they have the feeling that
somebody they know needs help. Where necessary the social psychiatric services
also offer home visits.
Just like therapists, the staff at the social
psychiatric services and psychosocial counseling centers are obliged to
maintain patient confidentiality.
What is
psychotherapy and when is it an option?
When people hear the word "psychotherapy" they might think of somebody lying on a
couch talking about their childhood while the therapist is sitting in the chair
next to them listening. This is a common image that we see of psychotherapy in
films and other media. But there are lots of different kinds of psychotherapy
that use very different approaches. The most commonly used methods are
cognitive behavioral therapy and depth psychology therapy.
The goal of all psychotherapies is to relieve the symptoms caused by the
mental illness and improve quality of life. The question as to which method is
suitable depends on many aspects, including the type of problem or illness as
well as the preferences and personal goals of the person who needs therapy.
The most common mental illnesses and
disorders that are treated with psychotherapy include anxiety disorders, depression and addiction. By the way, psychotherapy is
not just used to treat mental conditions: It is also an option for people who
are dealing with chronic physical illnesses. Psychotherapists can also
refuse to provide treatment if they believe that there is no need for therapy, or if psychotherapy does not seem appropriate.
Psychologists,
psychiatrists and psychotherapists - who is who?
There are various professional titles in the
area of psychotherapy in Germany, and they can be quite
confusing. For example, many people think that psychologists and
psychotherapists are the same thing. But just because somebody has a degree in
psychology does not mean that they can automatically offer therapy. To be able to do so psychologists first have to
complete several years of practical psychotherapy training and then pass a
state examination.
3.0 Germany: Folk Music
German Folk Music
Germany has many unique regions with their own folk traditions of music and dance. Much of the 20th century saw German culture appropriated for the ruling powers (who fought "foreign" music at the same time).
In both East and West Germany, folk songs called "volkslieder" were taught to children; these were popular, sunny and optimistic, and had little relation to authentic German folk traditions. Inspired by American and English roots revivals, Germany underwent many of the same changes following the 1968 student revolution in West Germany, and new songs, featuring political activism and realistic joy, sadness and passion, were written and performed on the burgeoning folk scene. In East Germany, the same process did not begin until the mid-70s, where some folk musicians began incorporating revolutionary ideas in coded songs.
Festival des politischen Liedes - 1970
Popular folk songs included emigration songs from the 19th century, work songs and songs of apprentices, as well as democracy-oriented folk songs collected in the 1950s by Wolfgang Steinitz. Beginning in 1970, the Festival des politischen Liedes, an East German festival focusing on political songs, was held annually and organized (until 1980) by the FDJ (East German youth association). Musicians from up to thirty countries would participate, and, for many East Germans, it was the only exposure possible to foreign music. Among foreign musicians at the festival, some were quite renowned, including Inti-Illimani (Chile), Billy Bragg (England), Dick Gaughan (Scotland), Mercedes Sosa (Argentina) and Pete Seeger (United States), while German performers included, from both East and West, Oktoberklub, Wacholder and Hannes Wader
3.0 Counseling: Visit to ‘Muzium Orang Asli Gombak’
Cross-Cultural Trip to ‘Muzium Orang
Asli Gombak’
Orang Asli Museum History started in year 1987 at an old
wooden building which was the officioal residence of former Director of Orang
Asli Affairs Department (JHEOA). Later in year 1995 (end of 6th
Malaysian Plan) the JHEO official built a new brick museum at cost of RM
3.5million. It was completed and hand-over to the JHEOA on 19 June 1998. The
museum was officiated by the 11th Seri Paduka Baginda Yang Dipertuan
Agong, Sultan Salahuddin Abdul Aziz Shah Al-Haj ibni Almarhum Sultan Hisamuddin
Alam Shah Alhaj on 02 March 2000 and was known as the Orang Asli Museum.
Objectives:
- 1. To document the past of the Orang Asli as part of history.
- 2. To collect all objects and material significant to the culture and life of the Orang Asli from various tribes in Peninsular Malaysia for future generation.
- 3. As source of research, ancient customs and tradition.
What about them?
i) Considered
as to be part of natives of this country.
ii) Population
is approximately 171, 193 and they are divided into three main tribes which are
Negrito, Senoi and the Proto-Malays (Aboriginal Malays).
iii) Each
tribe divided into 6 smaller tribes and speak different dialect, apart from the
local Malay dialect
Negrito
|
Senoi
|
Melayu Asli
Proto-Malays
|
Kensiu
|
Temiar
|
Temuan
|
Kintaq
|
Semai
|
Semelai
|
Lanoh
|
Semoq Beri
|
Jakun
|
Jahai
|
Che Wong
|
Orang Kanaq
|
Mandriq
|
Jah Hut
|
Orang
Kuala
|
Bateq
|
Mah Meri
|
Orang Seletar
|
Wood Carving and Crafts
Wood carving and crafts are the
products of the Orang Asli creativity based on nature and their beliefs,
especially in weaving of mengkuang and pandan leaves, bamboo and cane. In wood
carving, all creation depend on imagination and dream that depict good or evil
forces which are related to their believes and lifestyle.
In my opinion, learn about history is important because it
allows us to understand our past, which in turn allows to understand our
present. If we want to know how and why our world is the way it is today, we
have to look to history for answers. People often say that “history repeats
itself,” but if we study the successes and failures of the past, we may,
ideally, be able to learn from our mistakes and avoid repeating them in the
future. Studying history can provide us with insight into our cultures of
origin as well as cultures with which we might be less familiar, thereby
increasing cross-cultural awareness and understanding.
Recipe: German Chocolate Cake
German Chocolate Cake
The
BEST homemade German Chocolate Cake with layers of coconut pecan frosting and chocolate
frosting. This cake is incredible!
Course:
Dessert
Cuisine:
American
Servings:
15
Calories:
591 kcal
Author:
Lauren Allen
Ingredients
For the Chocolate Cake:
2
cups sugar
1-3/4
cups all-purpose flour
3/4
cup unsweetened cocoa powder
1
1/2 teaspoons baking powder
1
1/2 teaspoons baking soda
1
teaspoon salt
2
large eggs
1
cup buttermilk
1/2
cup oil , canola or vegetable
2
teaspoons vanilla extract
1
cup boiling water
For
the Coconut Frosting:
1/2
cup brown sugar
1/2
cup sugar
1/2
cup butter
3
egg yolks
3/4
cup evaporated milk
1
tablespoon vanilla extract
1
cup chopped Pecans
1
cup shredded coconut
For
the Chocolate Frosting:
1/2
cup butter
2/3
cup unsweetened cocoa powder
3
cups powdered sugar
1/3
cup evaporated milk
1
teaspoon vanilla extract
Instructions
1.
Heat oven to 375°F. Grease two 8 or 9-inch round baking pans. I like to cut a
round piece of wax or parchment paper for the bottom of the pan also, to make
sure the cake comes out easily.
For the Cake:
1.
Stir together sugar, flour, cocoa, baking powder, baking soda and salt in large
bowl. In a separate bowl combine the eggs, buttermilk, oil and vanilla and mix
well. Add the wet ingredients to the dry ingredients and mix to combine. Stir
in boiling water (batter will be very thin). Pour batter into prepared pans.
2.
Bake for 25 - 35 minutes (depending on your cake pan size. The 9'' pan takes
less time to bake) or until a toothpick inserted in center comes out clean or
with few crumbs. Cool 5 minutes in the pan and then invert onto wire racks to
cool completely.
For the coconut frosting:
1.
In a medium saucepan add brown sugar, granulated sugar, butter, egg yolks, and
evaporated milk. Stir to combine and bring the mixture to a low boil over
medium heat. Stir constantly for several minutes until the mixture begins to
thicken.
2.
Remove from heat and stir in vanilla, nuts and coconut. Allow to cool completely
before layering it on the cake.
For the Chocolate Frosting:
1.
Melt butter. Stir in cocoa powder. Alternately add powdered sugar and milk,
beating to spreading consistency.
Add
small amount additional milk, if needed to thin the frosting, or a little extra
powder, until you reach your desired consistency. Stir in vanilla.
Cake Assembly:
1.
Place one of the cake rounds on your serving stand or plate.
2.
Smooth a thin layer of chocolate frosting over the cake layer, and then spoon half
of the coconut frosting on top, spreading it into a smooth layer. Leave about
1/2 inch between the filling and edge of cake.
3.
Stack the second cake round on top. Smooth chocolate frosting over the entire
cake.
4.
Spoon remaining coconut frosting on top of the cake.
Recipe Notes
*If baking at
high altitude add 3 tablespoons extra flour.
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