Prozesse der Integration und Ausgrenzung

On the (ir)relevance of religion for human resource management and diversity management: A German perspective

“…A number of studies have analysed religious discrimination in the workplace using different methods – experiments with controlled and systematic variation of religion or signs of religiosity, questionnaires administered to employers or employees, qualitative designs and data analysis (Baldsch et al, 2018; Gestring et al, 2006; Goldberg and Mourinho, 2000; Kaas and Manger, 2012; Mahadevan and Kilian-Yasin, 2017; Raasch and Rastetter, 2010; Scherr, 2014; Weichselbaumer, 2016). And despite the legal protection of religious freedom and anti-discriminatory legislation (see above), research studies in Germany show that religious discrimination at work exists with a high probability.…”

“…Looking first at the employers’ decisions, some German studies have examined the effects of wearing a headscarf as a sign of religiosity for Muslim women (Baldsch et al, 2018; Gestring et al, 2006; Raasch and Rastetter, 2010; Scherr, 2014; Weichselbaumer, 2016). They find that women who wear headscarves are evaluated negatively in work contexts; for instance, as backward, unwilling to work and with a strong family orientation.…”

“…They find that women who wear headscarves are evaluated negatively in work contexts; for instance, as backward, unwilling to work and with a strong family orientation. Such attributions by employers increase the likelihood of discrimination in HR decisions, for example, in recruiting, selection, remuneration or career decisions (Gestring et al, 2006). An experimental study shows that the applications of women for office work who wear headscarves are rejected, even if they are highly qualified for the job (Weichselbaumer, 2016).…”

Informationen über migrationssensible Angebote auf Webseiten orthopädischer Rehabilitationseinrichtungen: Ergebnisse einer Dokumentenanalyse

“…Männliche türkeistämmige Rehabilitanden haben den Erfahrungen der befragten Psychologen/innen zufolge häufig Schwierigkeiten, ihre Erkrankung zu akzeptieren und Unterstützung in An-spruch zu nehmen. Ein möglicher Grund dafür könnte das traditionelle Rollenverständnis von Männern türkischer Herkunft sein, von der auch Czock (1990) und Gestring et al (2006) sprechen. Nach diesem Verständnis ist der Mann das "Familienoberhaupt" und hat dementsprechend Pflichten gegenüber seiner Familie (Czock 1990) (Ilkilic 2005, Wunn 2006) und im Hinblick auf die Dauer eines stationären Rehabilitationsaufenthaltes besteht hier großer Nachholbedarf.…”

Mosque Debates in Germany: Between Democratic Participation. and Social Exclusion / Meczety jako temat debat w Niemczech: miȩdzy demokratycznym uczestnictwem a społecznym wykluczeniem

“…Even though a migrant middle class is slowly developing, immigrants in Germany (especially of Turkish origin) are still disadvantaged in respect of their income, as well as access to housing and education [Peucker 2010;Gestring 2006;Müller, Stanat 2006]. The terms Muslim and Turk are often used interchangeably in public debates, but Turkish labour migrants only account for a certain part of the Muslim population in Germany and not all of them are necessarily Muslims.…”