Religiöser Pluralismus Im Fokus Quantitativer Religionsforschung 2012
DOI: 10.1007/978-3-531-18697-9_11
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Der Einfluss des Besuches religiöser Veranstaltungen auf die soziale Integration von christlichen und muslimischen Migranten der ersten Generation

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Cited by 7 publications
(4 citation statements)
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“…Also, it seems that refugees' religiosity is expressed in a more private manner than in their countries of origin (Deutscher Bundestag, 2017, p. 213;Nagel, 2022;Pirner, 2017;Pirner & Bradtke, 2020;Siegert, 2020). Refugees obviously use their religiosity "as a resource for coping with the challenges of migration and integration" (Müssig & Stichs, 2012;Rohde-Abuba & Konz, 2020), but they do so in a mainly non-religious or antireligious cultural context. Based on the quantitative analysis of data from the representative IAB-BAMF-SOEP panel comprising 5,668 refugees who were interviewed in 2017, Siegert (2020, p. 6) found that for 75.4 % of the Muslim respondents and 86.3 % of the Christian respondents their religion was "very important" or "important" for their well-being and satisfaction.…”
Section: Religiosity and Purpose In Life Among Refugeesmentioning
confidence: 99%
“…Also, it seems that refugees' religiosity is expressed in a more private manner than in their countries of origin (Deutscher Bundestag, 2017, p. 213;Nagel, 2022;Pirner, 2017;Pirner & Bradtke, 2020;Siegert, 2020). Refugees obviously use their religiosity "as a resource for coping with the challenges of migration and integration" (Müssig & Stichs, 2012;Rohde-Abuba & Konz, 2020), but they do so in a mainly non-religious or antireligious cultural context. Based on the quantitative analysis of data from the representative IAB-BAMF-SOEP panel comprising 5,668 refugees who were interviewed in 2017, Siegert (2020, p. 6) found that for 75.4 % of the Muslim respondents and 86.3 % of the Christian respondents their religion was "very important" or "important" for their well-being and satisfaction.…”
Section: Religiosity and Purpose In Life Among Refugeesmentioning
confidence: 99%
“…Some survey studies show that more religious Muslims have less contacts with natives (Maliepaard and Phalet 2012 ; Phalet et al. 2008 ; Van Tubergen 2007 ), but others find no significant associations between Muslim immigrants’ religiosity and their interethnic contacts (Fleischmann and Phalet 2012 ; Güveli and Platt 2011 ; Müssig and Stichs 2012 ; Maliepaard and Schacht 2018 ). Regarding participation in voluntary or civic organisations, another common operationalisation of social integration, positive correlations with religiosity were found among Turkish and Moroccan Muslims in the Netherlands (Fleischmann et al.…”
Section: Religion and Immigrant Integrationmentioning
confidence: 99%
“…Ob dies auf eine integrationshemmende Wirkung des Islams zurückzuführen ist, bleibt jedoch fraglich. Während sich in einigen Studien durchaus Effekte der Religiosität zeigen ließen (Haug 2005;Müssig & Stichs 2012;Carol 2013), führen andere Autoren die Gruppenunterschiede überwiegend auf soziodemographische und migrationsbiographische Variationen zwischen den Herkunftsgruppen zurück (Schacht et al 2014).…”
Section: Introductionunclassified
“…B. Connor & Koenig 2013 Darüber hinaus ist der positive Effekt der religiçsen Partizipation erklärungsbedürftig, der sich, anders als in bisherigen Analysen (Müssig & Stichs 2012), nur in der Gruppe der Zuwanderer aus der Türkei zeigt. Dies scheint zunächst Argumente zu stützen, wonach die Rolle von Glaubensgemeinschaften im Integrationsprozess in hohem Maße kontextabhän-gig ist (Connor & Koenig 2013).…”
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