Prof. Haci-Halil Uslucan: Religious diversity in Germany. The perception and acculturation of Muslims in Germany

Seite 1
Understanding and measuring Integration of migrants
1
Religious diversity in Germany:
The perception and acculturation of muslims in Germany
Tallinn, 29.11.2016
Prof. Dr. Haci-Halil Uslucan
Scientific Director of the Center for Turkish Studies and Research on Integration
Professor for Modern Turkish Studies at the University of Duisburg-Essen;
Member of the Expert Commission on Migration and Integration of the German Foundations (SVR)

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2
Program
1. Germany as a country of migration and integration
2. The measurement of integration
3. Some results on belonging and acceptance of migrants with focus on
muslims
4. Conclusions and implications

Germany as an integration country
81.4 m
residents
10%
foreigners
21%
People with a
migration
background
Source: Federal Statistical Office, 2016
of which:
3.7%
Africa
of which:
17%
Asia, Oceania
of which:
2.2%
North and
South America
of which:
70%
Europe

Person with migration
background, 2011
Hamburg
Berlin
Düsseldorf
Stuttgart
München
Frankfurt
43,0%
Stuttgart
38,6%
München
34,3%
Köln
32,3%
Dresden
7,3%
Berlin
24,1%
Rostock
6,4%Hamburg
28,3%
Bremen
26,5%
Quelle: Zensusdaten 2011

Trend in Germany: Super-diversity
Quelle: Statistisches Bundesamt 2014, Ausländerzentralregister
1970 2014
Türkei 19%
Polen 8%
Italien 7%
Rumänien 4%
Griechenland 4%
Kroatien 3%
Serbien 3%
Russland 3%
Kosovo 2%
Bulgarien 2%
Österreich 2%
Bosnien 2%
Ungarn 2%
Spanien 2%
Niederlande 2%
Portugal 2%
Ukraine 2%
Frankreich 2%
Syrien 1%
China 1%
USA 1%
Großbrit. 1%
Irak 1%
Vietnam 1%
Mazedonien 1%
Indien 1%
Afghanistan 1%
Marokko 1%
Iran 1%
Thailand 1%
Tschechien 1%
Kasachstan 1%
Pakistan 1%Slowakei 1%
Sonstige 15%

Religious affiliation in Germany
Source: Federal Statistical Office, 1974, 1990, 2013; Religious Studies Media and Information Service 2013;
Haug/Müssig/Stichs 2009; own diagram
Religious affiliation over time: 1970, 1987 and 2011
Includes other religious affiliations with
percentage of total population (2011):
- Muslim approx. 5.0%
- Non-denominational approx. 1.9%
- Orthodox approx. 1.8%
- Esoteric approx. 1.2%
- Buddhist approx. 0.3%
- Hindu approx. 0.1%
- Jewish approx. 0.1%
49
42
31
45
43
31
6
15
38
0%
20%
40%
60%
80%
100%
1970 1987 2011
protestant catholic undenominational/others/no response

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7
II. The measurement of integration
Types of measuring Integration
1. Migrants vs. host population (attitudes, values, competencies etc.)
2. Migrants in region 1 vs. Migrants in region 2 or with the average nationwide
index (how successful is a specific commune? )
3. Migrant group X at t 1 vs. migrant group X at t 2 (how does integration
progress over time?)

Integration as defined by the Expert Council
is equal-opportunity participation
in the key areas of
social life.

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9
Main dimensions of integration
• structural
• cultural
Integration
• social
• emotional/identificatory

III. Some results on belonging and acceptance of migrants and muslims
SVR's Integration Barometer 2016: Methodological approach
 Nationwide telephone interviews (survey period from March to
August 2015)
 Respondents: 1,333 without a migration background, 4,063 with a
migration background (total: 5,396)
 Higher numbers of participants with a migration background
makes it possible to differentiate perceptions between the
individual groups of origin
 Adjusted to real population ratios by weighting factors
 Respondents selected randomly
 Multi-linugal survey

Respondents by group of origin
Group of origin N in %
without a migration background 1,333 24.7
with a migration background 4,063 75.3
….. Spät-/Aussiedler 999 18.5
….. Turkey 1,003 18.6
….. EU27 1,037 19.2
….. "rest of the world" 1,024 19.0
Source: SVR's 2016 Integration Barometer

The SVR's Integrations Climate Index: stable integration
climate with minor differences between groups of origin
SVR's Integrations Climate Index (ICI) 2015 (by respondents' group of origin)
very negative (0) to very positive (100)
65.4 67.1 68.6
62.7
71.5 71.0 71.2
0
10
20
30
40
50
60
70
80
90
100
without a
migration
background
with a
migration
background
Spät-/
Aussiedler
Turkey EU ≤ 2000 EU > 2000 rest of
the world

Four areas of integration: community, labour market, social
ties and education
Integration climate in the 2015 sub-areas (by respondents' group of origin)
very negative (0) to very positive (100)
61.9
67.6
74.3
57.6
69.5
73.1 71.7
60.3
64.7 65.5 64.2
56.4
72.2 74.0 76.0
63.9
71.1 72.7 72.9
67.4
72.,7 71.2
74.2
66.5
0
10
20
30
40
50
60
70
80
90
100
community labour market social ties education
without a
migration
background
Spät-/Aussiedler Turkey EU ≤ 2000 EU > 2000 rest of
the world

Belonging to society: ancestry hardly plays a role
"In your opinion, how important is it to have German ancestors to belong to society?"
(by respondents' group of origin)
10
15
11
11
18
8
15
24
13
21
21
12
42
26
33
29
33
45
33
34
42
39
28
35
0% 20% 40% 60% 80% 100%
rest of
the world
EU>2000
EU<2000
Turkey
Spät-/Aussiedler
without a migration
background
very important fairly important fairly unimportant not important

Belonging to society: Germany is not perceived as a 'Club
of Christians'
"In your opinion, how important is it to be Christian to belong to society?" (by
respondents' group of origin)
16
15
16
10
24
10
22
28
22
21
26
17
32
28
28
22
30
39
30
28
33
46
20
34
0% 20% 40% 60% 80% 100%
rest of
the world
EU>2000
EU<2000
Turkey
Spät-/Aussiedler
without a migration
background

Belonging to society: citizenship generally viewed as
important
"In your opinion, how important is it to have German citizenship to belong to society?"
(by respondents' group of origin)
36
25
24
21
39
30
34
32
21
27
38
34
18
23
28
23
12
24
12
20
26
29
11
11
0% 20% 40% 60% 80% 100%
rest of
the world
EU>2000
EU<2000
Turkey
Spät-/Aussiedler
without a migration
background

Agreement across all groups: successful participation in the
labour market is a key criterion for belonging
"In your opinion, how important is it to have a permanent job to belong to society?" (by
respondents' group of origin)
62
61
58
63
70
51
33
32
33
29
25
38
4
5
7
5
4
8
0% 20% 40% 60% 80% 100%
rest of
the world
EU>2000
EU<2000
Turkey
Spät-/Aussiedler
without a migration
background

Islamic religious instruction: broad-based approval
Acceptance of (Islamic) religious instruction (by respondents' group of origin)
47
32
46
58
48
46
31
41
27
25
30
32
9
14
14
10
12
13
13
13
12
7
10
10
0% 20% 40% 60% 80% 100%
"Religion should be an optional
subject at school."
36
29
33
57
30
31
36
31
30
25
29
34
11
19
21
9
24
22
17
20
15
8
18
13
0% 20% 40% 60% 80% 100%
fullly agree rather agree rather disagree do not agree at all
"Islamic religious instruction should
be an optional subject at schools."
EU>2000
without a migration
background
Spät-/Aussiedler
Turkey
EU<2000
rest of
the world

Community: widespread rejection of Roma
Unwanted neighbours by respondents' group of origin
17%
18%
14%
16%
51%
6%
8%
14%
19%
44%
24%
12%
6%
19%
59%
16%
16%
15%
21%
52%
0% 20% 40% 60% 80%
muslim
family
family on social
welfare
Aussiedler family
from Russia
family with
many children
roma
family
without a migration
background
Spät-/Aussiedler Turkey EU27

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Understanding and measuring integration of migrants
20
Main discourse lines in the media
• Strategy of exclusion: Muslims described as different and as not belonging to
European or German Culture; Representing “the other”.
• Fear of Islam and associating Islam with terror, violence and aggression.
• Dichotomizing between Islam and Democracy and Human rights or Islam and
the Enlightenment.
• “The counter-discourse”; appeal for a constructive dialogue with Islam and
statements against discrimination of Muslims; Islam as a part of
European/German culture (Halm 2012).

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IV. Conclusions and implications
Main aspect of a successful social integration: Guarantee the equal access and
equal chances in every branches of society, especially with regard to the job
market, residential market, education, policy, art, sports etc.
Integration shortcomings are seldomly an individual or motivational problem
Muslim migrants have to do their homework (learning the German language,
supporting the school careers of their children;
Rate of Muslim pupil at the age of 6 to 22, who refuse to take part at sport
education or swim courses vary between 2 and 7 percent (Foroutan, 2012).
Exemplary good integration: sports.

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Conclusions and implications
Constructing muslim identity: Muslims not always and not only migrants;
nearly two million of them are German citizens
Muslims live not in one, but several diverse communities simultaneously
They have in the most cases multiple identities; they share characteristics and
problems in everyday life with other groups or with the autochtonous,
Concentration on faith by constructing identities neglects the impact of the
social life conditions.
More important: focusing on forms of invisible, glassy hindrances in institutions,
which lead migrants to resignation and separation

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Thank you for your attention !
Contakt:
uslucan@zfti.de or haci.uslucan@uni-due.de
www.uslucan.de

Prof. Haci-Halil Uslucan: Religious diversity in Germany. The perception and acculturation of Muslims in Germany

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Prof. Haci-Halil Uslucan: Religious diversity in Germany. The perception and acculturation of Muslims in Germany