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1
Antes, Peter. "Migration and Religion in Germany Today." Culture and History 2, no. 1 (June 28, 2022): p8. http://dx.doi.org/10.30560/ch.v2n1p8.
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Migration is the most significant characteristics of Europe after World War II. In many European countries, in particular in Western Europe, it has led to multiethnic societies with special integration problems but only in more recent times its impact for multireligious pluralism was discovered in social sciences studies. It is therefore necessary to have a closer look at both: multiethnicity and religious pluralism and its respective consequences for the social peaceful living together in society, especially as concerns present-day Germany.
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Tolmacheva, Anastasia Yu. "Muslim Migrants in Germany: Problems of Adaptation and Integration." Sociologicheskaja nauka i social naja praktika 7, no. 3 (2019): 57–71. http://dx.doi.org/10.19181/snsp.2019.7.3.6689.
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Nowadays, every fifth German citizen has migration background, while Islam has become the second largest religion in the country. The number of Muslims increases every year, which raises concerns of the local population. Integration of Muslim migrants appears to be a great challenge for the country. Low education level, high religiousness, specifics of Islamic culture, often negative attitude toward this migration group – all of this creates problems with their integration. Modern Germany is an immigration country where integration policy is developed and implemented. The policy is oriented towards establishing conditions for successful integration of Muslims and shaping stable positive opinion about this group of migrants among the local population. German government structures regularly carry out studies of the Muslim population and the specifics of its linguistic, professional and social integration, which allow adapting integration programs. Using the example of Turkish migrants, who represent the largest group of Muslims in Germany (63%), the Federal Office for Migration and Refugees carried out studies that demonstrate specifics and difficulties of their adaptation, as well as successes of integration of the second and the third generations of Muslims. The peak of recent migration activity happened in 2015–2016, where more than 70% of migrants applying for the refugee status were Muslims. In this situation, the most valuable thing appears to be a successful implementation of the integration programs in the spheres of labour, education and socialisation. Taking into account demographic difficulties forecasted for Germany in the coming decades, the living standards and economy stability of the country will depend on the successful integration of migrants.
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Burkard, Jan-Erik. "THE INTERNATIONAL “COOPERATIVE CODE” COMPARISON OF TRANSCULTURAL COMMUNICATION STRATEGIES OF EUROPEAN COOPERATIVES IN GERMANY AND AUSTRIA IN THE RAIFFEISEN YEAR 2018." Culture Crossroads 16 (November 2, 2022): 87–98. http://dx.doi.org/10.55877/cc.vol16.77.
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The International Raiffeisen Year was celebrated in 2018. More than 22 million people in Germany are members of a cooperative, and there are more than 900,000 cooperatives worldwide. They create more than 100 million jobs. Today, they are a driving force for economic and social development, above all on a regional level [Böhnke 2018]. The scientific treatment of the transcultural component of the cooperative idea is below average. The current development of cultural studies in modern societies shows that post-colonial transformation and international interdependence as a result of globalization poses a challenge to coexistence in transcultural societies. Raiffeisen’s cooperative idea – which is more than 200 years old – can help to solve current transcultural problems and enable conviviality, the core idea of transculturality. In addition, the cooperative approach, which works separately from religion, can fill cultural-theoretical gaps (there is also no solution of Wolfgang Welsch to problems of different religious backgrounds). In this context, this paper deals with a partial aspect of transculturality – the transcultural communication. To commemorate Raiffeisen’s idea, the Raiffeisen and Cooperative Associations in the German-speaking countries of Germany and Austria launched communica- tion campaigns to raise public awareness of the subject of cooperatives and the co- operative idea that goes back to the original founder Friedrich Wilhelm Raiffeisen. A scholarly examination of the transcultural aspect with regard to the differences and parallels of communication has not yet taken place. An examination of the orientation of the cooperative or Raiffeisen associations in Germany and Austria is advisable, since Raiffeisen himself spoke German and the cooperative idea gained its fastest support in the region of Germany, Austria and Switzerland from a historical point of view [Prof. Dr. Matheus 2018 / Editing: Dr. Engelen 2018].
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Andreeva, Larisa. "Radical Islamism in Schools of France and Germany." Contemporary Europe 103, no. 3 (June 30, 2021): 139–48. http://dx.doi.org/10.15211/soveurope32021139148.
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The article compares the tendencies of Islamism in school education in France and Germany. Despite the different approaches to the role of religion in schools in these countries with large Muslim communities, there is a growing process of the penetration of Islamism into schools. The external manifestations of this phenomenon coincide ‒ the segregation of schoolchildren in relation to religion. At the same time, the social factor clearly fades away. The author explores the cultural causes of Islamism, which are based on the gap between the secular culture of France and Germany and the worldview of Muslim youth. At the turn of the 1980s in France and Germany the assimilation policy of integration exhausted its possibilities, primarily due to the massive influx of migrants from Muslim countries who created their own territorial enclaves ("parallel societies"), in which the power of the state was minimized. There was a paradigm shift at the turn of the 1980s‒1990s, when Western countries began to implement a policy of multiculturalism, which also suffered a failure. The article examines how the value of a person's religious affiliation as opposed to civic value, the priority of group rights in relation to the rights of an individual became the reason for the strengthening of Islamism in schools in France and Germany. That was a direct consequence of both the mass migration of the 1980s and 1990s, which took the form of superficial naturalization, with the goal of obtaining social benefits without becoming introduced to the culture of Western countries, and the failed policy of multiculturalism. If these problems are not tackled, the success in curbing the Islamist wave in European schools is unlikely.
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Basche, Jan. "Professional dilemmas for caregivers in Turkish home care settings in Germany." BORDER CROSSING 1, no. 1 (December 31, 2014): 47–56. http://dx.doi.org/10.33182/bc.v4i1-2.517.
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While calling for culturally sensitive healthcare services in migrant communities, the international nursing literature on intercultural care predominantly describes nursing staff as lacking cultural competences and immigrant customers as lacking cleverness to navigate the labyrinths of national healthcare systems. Congruences in language, culture and religion in the customer-caregiver relationship can decisively improve the quality of care. However, they do not automatically guarantee smooth working processes in monocultural in-home settings. On the contrary, new problems occur here for Turkish caregivers which are unknown to the legions of native professionals who feel challenged by migrants and which go beyond differences such as age, sex, income or education. While no cultural or religious brokering is necessary between customers and personnel in the given context in Germany, new challenges arise when caregivers are expected to legally broker between customers and insurance companies or doctors. Conflicting expectations of customers and management as well as their own colliding social and professional roles put the caregivers in a quandary and must be competently managed.
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Tenbruck, Friedrich. "Max Weber’s Main Work." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 2 (2020): 76–121. http://dx.doi.org/10.17323/1728-192x-2020-2-76-121.
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The article of a well-known German social theorist Friedrich Tenbruck, which once provoked a heated debate among Weberian scholars, analyzes the works of Max Weber in terms of their thematic structure and general heuristics. The first section reconstructs the genesis and content of the idea that Economy and Society was the main work of the classic German scholar of sociology, an idea that was initially made popular among scholars by Marianne Weber. The second part is devoted to disenchantment as a fundamental process in the history of religion, the discovery of which is traditionally attributed to Weber’s famous work The Protestant Ethics and the Spirit of Capitalism. The third part analyzes the broad conceptual field used by Max Weber to study Western rationalization. The fourth part critically analyzes the thesis of Western rationalization as Weber’s main, life-long topic, the thesis which was originally introduced by Reinhard Bendix. In the fifth part, an attempt is made to determine the exact place of Economic Ethics of the World Religions in the overall structure of Weber’s work. In the sixth part, the processes of Western rationalization are placed within the general context of Weber’s conception of the universal history understood as a field of tension between ideas and interests. The final section emphasizes the importance of Weber’s writings on the sociology of religion, with Economic Ethics of the World Religions in particular as the core of his entire mature sociology. It also poses the question of the problematic nature of various Weberian notions for contemporary sociology, and points out the persisting validity of Weber’s sociological diagnosis of the time for the analysis of current problems in the perspective of a world-wide historical significance.
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Hartman, Bert Jan. "Het optreden van ds. Fredrik Slomp tijdens de crisisjaren en de opkomst van het fascisme." DNK : Documentatieblad voor de Nederlandse kerkgeschiedenis na 1800 44, no. 94 (June 1, 2021): 1–24. http://dx.doi.org/10.5117/dnk2021.94.001.janh.
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Abstract The focus of this article is on the actions of Reverend Frits Slomp, vicar of the Reformed Church in Heemse, during the economic depression of the 1930s, and his response to the rise of national socialism as a new political movement. During the depression many labourers in Heemse and Hardenberg lost their jobs. Reverend Slomp put a great deal of personal effort into helping these men and into trying to solve their social-economic problems. When in 1933 the National Socialist German Workers’ Party (NSDAP) came into power in Germany and the National Socialist Party (NSB) was gaining ground in the Netherlands, Reverend Slomp warned about the dangers of National Socialism.
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Engel, OP, Ulrich. "Secularization as a Challenge for a Contemporary Order Theology." Philippiniana Sacra 49, no. 147 (2014): 139–46. http://dx.doi.org/10.55997/ps2002xlix147a1.
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The Franciscan-Dominican research project “Transmission of Faith in Social and Religious Transformation Processes” runs over a period of two years. The phenomenon of secularization in its multifaceted nature and in all its contradictions is understood as the challenge for religion, church, religious orders, faith and theology in Europe. The research project, sponsored by the Philosophical-Theological University Münster (PTH) and run by the Capuchin order, is being carried out together with the Dominican philosophical- theological research center Institute M.-Dominique Chenu (IMDC) based in Berlin. As part of the research project, twelve theology lecturers from the US, India, Eritrea, Italy, Hungary, Croatia and Germany discussed around the theological definition of the relationship of the Church with the world in particular, around various identity models and around the ecclesiological question regarding the relationship between weakness and power. It became clear during the symposium that (at least beyond politically militant secularisms) secularization phenomena should not be treated as problems at first. Rather, they challenge churches and the religious to redefine their place in the world, their identity and their attitudes towards secularized society.
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Ziemann, Benjamin. "The Gospel of Psychology: Therapeutic Concepts and the Scientification of Pastoral Care in the West German Catholic Church, 1950–1980." Central European History 39, no. 1 (March 2006): 79–106. http://dx.doi.org/10.1017/s0008938906000070.
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As Friedrich Wilhelm Graf has argued, any thorough assessment of religious change in the twentieth century has to pay attention to the interplay between the established churches and social forces in fields of society as different as the media, the economy, the arts, and the sciences. It is the aim of this article to stress both the emergence and the importance of hybrids between organized religion and the human sciences in the decades since the 1950s. I take the Catholic Church in the Federal Republic as a perhaps somewhat unlikely but also illuminating example, although all major Christian denominations both in Germany and in other Western European countries have made ample use of social science methods such as statistics, sociology, and opinion-polling during that period. From the broad range of scientific approaches employed by the Catholic Church, the focus of this article is on the use of psychological techniques used for purposes of therapeutic intervention, or, in Anglo-Saxon parlance, counseling. The emerging psychologization of religious topics and pastoral action is seen as merely one example of the immense significance that the “psy disciplines” of psychoanalysis, psychotherapy, and psychology have attained within the forms of knowledge and practice deployed to describe the “Self.” This process can also be interpreted as a particularly striking example of the “scientification of the social” in the twentieth century, that is, of the process in which human science concepts have shaped new terms and categories for the description of social contexts and offered forms of practical intervention in social problems.
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Fetisov, Maxim. "Political Theology and Secularization: On the Inexorability of a Concept." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 30–55. http://dx.doi.org/10.17323/1728-192x-2018-3-30-55.
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The collapse of the Soviet bloc and the demise of grand secular emancipatory ideologies led to a growth of interest in the topics concerning religion and secularization. One of the vivid manifestations of this interest is a significant resurgence of research interest in political theology during the last three decades. The paper is intended to deal not so much with political theology in the narrow sense of the term, usually associated with the names of Carl Schmitt, Leo Strauss or Walter Benjamin as to explore some cases in the history of thought revealing the political power of religion. The first case deals with Michel Foucault’s experience of Iranian Revolution. It argues that his exploration of the so-called “political spirituality”, a vague and widely criticized notion, discloses the problematics of political theology not as a historical inheritance or a marginal intellectual activity but as a living constituent reality pointing towards the limits of Western political mind. The second case is devoted to a widely known study of religion within post-secular societies done by a renowned German philosopher Jürgen Habermas. It claims that his idea of “postmetaphysical thinking” boasting to have done away with the “old prejudices” of classical metaphysics and theology does not suffice to ensure the peaceful coexistence of various religious as well as secular worldviews within the Western public sphere. Postmetaphysical treatment of politico-theological problems as irrelevant leads to their reappearance under the new guises: this is what happened to the “problem of evil” that plays a crucial role in the drawing up of the most part of modern political distinctions. “Evil” is dealt with in the third case, as a subject of political theories of radical democracy. Some proponents of radical democracy such as Paolo Virno, Antonio Negri and Michael Hardt consider that part of political theology to be very important for their own projects of “non-sovereign” political institutions that will arise when the current crisis of modern political rationality is over. The paper comes to a conclusion with the idea that political theology should be considered not only as a radical opposite to a political philosophy or secular reason in general but also as an ever-present possibility that comes to reactivation in the moments of crisis.
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Osypenkova, Olena. "The EU refugee crisis as a factor of destructive influence on the policy of multiculturalism." Grani 23, no. 11 (November 25, 2020): 34–40. http://dx.doi.org/10.15421/172099.
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The article examines the problem of the refugee crisis as a factor of destructive influence on the policy of multiculturalism. The causes of the refugee crisis and its features are revealed. The reasons for the departure of migrants from their countries of origin are identified, the key ones being military operations, economic and social. The grounds for the emergence of the refugee crisis in the European Union have been established.The legal status of refugees and the regulatory framework for their integration into European Society are studied. The main documents regulating this process are defined. The main signs of assimilation and multiculturalism policies are revealed. Based on this, the policy of integration of migrants into EU society, its advantages and disadvantages are analyzed.The results of modernization of the multiculturalism policy are described on the example of Germany. Special attention is paid to the existing problems that have developed since the beginning of the crisis, based on the key miscalculations of this policy. The challenges that have arisen in European Society during this time are identified.The assessment of the degree of integration of migrants into the EU society, the state of ensuring their rights and freedoms is given. The article analyzes the obstacles to the social integration of refugees into European society, their education and employment. The nature of conflict-causing factors of coexistence of the local population and refugees, as well as side threats that waves of migrants carry with them, is revealed.Recommendations are proposed for further modernization of the policy of integration of refugees into EU society. The main measures to implement this policy have been identified. In particular, the creation of a flexible system of social integration of migrants, which would provide for the implementation of measures for social assimilation, while preserving the basic principles of multiculturalism and freedom of religion.
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Güllü, İsmail. "Göçmen edebiyatında din ve kimlik yansımaları -Fakir Baykurt’un Yarım Ekmek Romanında Din ve Gelenek-." Göç Dergisi 2, no. 1 (May 1, 2015): 117–45. http://dx.doi.org/10.33182/gd.v2i1.541.
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Yarım aşırı aşan bir geçmişe sahip Almanya’ya göç olgusu beraberinde önemli bir edebi birikimi (Migrantenliteratur) de getirmiştir. Farklı adlandırmalar ile anılan bu edebi birikim, kendi içinde de farklı renkleri de barındıran bir özelliğe sahiptir. Edebi yazını besleyen en önemli kaynaklardan biri toplumdur. Yazarın içinde yaşadığı toplumsal yapı ve problemler üstü kapalı veya açık bir şekilde onun yazılarına yansımaktadır. Bu bağlamda araştırma, 50’li yaşlarında Almanya’ya giden ve ömrünün sonuna kadar orada yaşayan, birçok edebi ve düşünsel çalışması ile Türk edebiyatında önemli bir isim olan Fakir Baykurt’un “Koca Ren” ve Yüksek Fırınlar” adlı romanları ile birlikte Duisburg Üçlemesi’nin son kitabı olan “Yarım Ekmek” romanında ele aldığı konu ve roman kahramanları üzerinden din ve gelenek olgusu sosyolojik bir yaklaşımla ele alınmaktadır. Toplumcu-gerçekçi çizgide yer alan yazarın, uzun yıllar yaşadığı Türkiye’deki siyasi ve ideolojik geçmişi bu romanda kullandığı dil ve kurguladığı kahramanlarda kendini göstermektedir. Romanda Almanya’nın Duisburg şehrinde yaşayan Türklerin yeni kültürel ortamda yaşadıkları çatışma, kültürel şok, arada kalmışlık, iki kültürlülük temaları ön plandadır. Yazar romanda sadece Almanya’daki Türkleri ele almamakta, aynı zamanda Türkiye ile hatta başka ülkeler ile de ilişkilendirmeler yaparak bireysel ve toplumsal konuları ele almaktadır. Araştırmada, romanda yer alan dini ve geleneksel unsurlar sosyolojik olarak analiz edilmiştir. Genel anlamda bir göç romanı olma özelliği yanında Yarım Ekmek romanında dini, siyasi ve ideolojik birçok yorum ve tartışma söz konusudur. Romandaki bu veriler, inanç, ritüel, siyaset ve toplumsal boyutlarda kategorize edilerek ele alınmıştır. ENGLISH ABSTRACTReligion and identity reflections in literature of immigrant: Religion and Tradition in Fakir Baykurt’s novel Yarım EkmekThe immigration fact which has nearly half century in Germany have brought a significant literal accumulation (Migrantenliteratur) in its wake. This literal accumulation, which is named as several denominations, has a feature including different colours in itself. One of the most important source snourishing literature is society. Societal structure and problems that the writer lives inside, directly or indirectly reflect on his/her compositions. In this context, the matter of religion and tradition by way of the issue and fictious characters in the novel of Fakir Baykurt who went to Germany in her 50’s and lived in there till his death and who is a considerable name in Turkish literature with his several literal and intellectual workings; “Yarım Ekmek” which is the third novel of Duisburg Trilogy with “Koca Ren” and “Yüksek Fırınlar” are discussed sociologically in the study. The political and ideological past of the socialist realist lined writer in Turkey where he spent his life for a long time, manifest itself on the speech and fictious characters of novel. In the novel, themes of new Turks’ conflict, cultural shock, being in the middle, bi culturalism in their new cultural nature in Duisburg which is the city they live in. The writer not only deals with Turks in Germany but also personal and social subjects via comparing them to Turkey and even other countries. In the study, religious and traditional elements analyzed sociologically. Besides the speciality of being a migration novel in general, there are a lot of religious, political and ideological interpretations and discussions in the novel. These datum in the novel are examinated in the context of belief, ritual, politics and social categorisation.
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Norkus, Zenonas. "JÖRNO RÜSENO ISTORINĖS KULTŪROS STUDIJŲ TEORINĖS IDĖJOS." Problemos 67 (January 1, 2005): 33–47. http://dx.doi.org/10.15388/problemos.2005..4093.
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Straipsnyje aptariama vokiečių istoriko ir filosofo Jörno Rüseno (g. 1938) istorinės kultūros samprata, nagrinėjama šia samprata grįsto istorinės kultūros studijų projekto genezė iš istorikos, suprantamos kaip istoriografijos metateorija. Istorikos objektas yra istoriografijos paradigma kaip penkių tarpusavyje susijusių veiksnių (interesų, požiūrių į praeitį, tyrimo metodų, reprezentacijos formų, gyvenimo praktinės orientacijos funkcijų) sistema, turinti hermeneutinio rato struktūrą. Istorinė kultūra aprėpia visas praeities socialinės reprezentacijos, viešosios kolektyvinės atminties apraiškas, kuriomis pasireiškia visuomenės ar tam tikros socialinės grupės istorinė sąmonė, o jos struktūrą bei specifiką apibrėžia kognityvinio, politinio ir estetinio matmens santykis. Nei ankstesnėje istorikos koncepcijoje, nei vėlesniame istorinės kultūros studijų projekte Rüsenas nepateikia patenkinamo apibendrinamųjų teiginių apie istoriją ir jos reprezentaciją epistemologinio statuso problemos sprendimo. Jo istorinės kultūros studijų koncepcija yra vienpusiškai orientuota į elitinę istorinę kultūrą ir ignoruoja populiariosios istorinės kultūros gamybos, vartojimo, komercializacijos, ideologinių funkcijų problematiką. Originalių bruožų Rüseno istorinės kultūros koncepcijai suteikia istorijos etikos ir istorijos religijos idėjos.Prasminiai žodžiai: Jörnas Rüsenas, istorika, istorinė kultūra, istorinės kultūros studijos.
JÖRN RÜSEN’S THEORETICAL IDEAS FOR THE HISTORICAL CULTURE STUDIESZenonas Norkus
Summary The article discusses the concept of historical culture of German historian and philosopher Jörn Rüsen (b. 1938). This discussion includes the analysis of the idea of the historical culture studies that evolved from theory of historiography or metahistory (Historik). Rüsen considered as the object of Historik paradigms of historical studies conceived as hermeneutical-circle-like structures including interests, viewpoints upon the past, methods of research, forms of representation, and functions of the practical orientation of life. Historical culture includes all phenomena of the social representation of the past, public collective memory considered as expression of the historical consciousness of society or some particular social group. The structure of historical culture is defined by the interrelated cognitive, political, and aesthetic dimensions. However, neither in his earlier concept of Historik nor in the later project of the historical culture studies Rüsen provides satisfactory solution of the problems concerning epistemological status of his universal statements about the history and its representations. Are they descriptive or normative statements? A priori or empirical statements? His idea of the historical culture studies is onesidedly oriented towards the elite historical culture at the cost of neglecting the issues related to the production, consumption, commercialization of popular historical culture and its ideological functions. The ideas of the ethics of history and that of religion of history are considered as the original and bold proposals how to extend the field of the historical culture studies.Keywords: Jörn Rüsen, metahistory (Historik), historical culture, historical culture studies.
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Kohler, George Y. "“The Pattern for Jewish Reformation”: The Impact of Lessing on Nineteenth-Century German Jewish Religious Thought." Harvard Theological Review 113, no. 2 (April 2020): 263–84. http://dx.doi.org/10.1017/s0017816020000073.
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AbstractThe widespread Jewish sympathies for Lessing’s pre-Hegelian, pro-Jewish, progressive Deism from the Education of the Human Race spurred some Jewish authors to return to and discuss Lessing’s religious thought within the theological endeavors of the Wissenschaft des Judentums in nineteenth-century Germany. To be able to rely on Lessing, even retroactively, was welcome proof for Jewish Reformers that the humanistic approach to religious problems that stood at the very center of their project was at once Jewish and universal. It was the spirit of Lessing’s Education that was appropriated here for Judaism rather than Lessing’s letter. With Lessing in the camp of Reform Judaism the intended modernization of Judaism was safeguarded against the accusation of political and social egoism on the part of the Jews. It was the universal idea of religious progress that they shared with Lessing, not just the sloughing off of the yoke of outdated talmudic law.
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Schaefer, Nancy A. "Religion and Social Problems." Journal of Contemporary Religion 28, no. 3 (October 2013): 526–28. http://dx.doi.org/10.1080/13537903.2013.831664.
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Polat, Merve Esra. "Adalet Ağaoğlu’nun Bir Göç Romanı: Fikrimin İnce Gülü." Göç Dergisi 3, no. 2 (October 27, 2016): 225–38. http://dx.doi.org/10.33182/gd.v3i2.580.
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Toplumların kaderinde etkili olan ve farklı türlere ayrılan göç olgusu, insan yaşamından bağımsız değerlendirilmeyen edebiyatın da konuları arasındadır. Göçün işlendiği edebi eserlerden biri Adalet Ağaoğlu’nun ikinci kitabı Fikrimin İnce Gülü’dür. Bu çalışmada söz konusu eser bağlamında göç, kişi merkezli olarak “yurt dışına gidenler”, “yurt dışından dönenler” ve “geride kalanlar” şeklinde incelenmektedir. Metne dayalı inceleme yöntemi ile tarihsel ve sosyolojik yaklaşımın ışığında anlatı kişileri odaklı ortaya konulan toplumsal, siyasal, psikolojik ve ekonomik çatışma kaynaklı veriler eser merkezlidir, genelleme yapılmamaktadır. İnsanların beklenti ve hayal kırıklıklarıyla şekillenen Almanya’ya göç sürecinde dağılan/dönüşen aile yapısı, yurtla olan ilişkilerin devamlılığı meselesi, çalışma koşullarının ağırlığı, kültür, dil, din kaynaklı uyumsuzluklar, bireyi yalnızlaşmaya sürükleyen yabancılaşma ve dönüşlerde yaşanan sorunlara değinilir. İki farklı kültür arasında sıkışan, bocalayan, meta kültürün etkisinde tüketim eşyalarına sığınan anlatı kişileri, ekonomik ve sosyal düzene uyum sağlayabilmek için kültürel yozlaşmaya neden olan davranışlar sergilerler. Söz konusu süreci Fikrimin İnce Gülü çerçevesinde inceleyebilmek için göç kuramları arasında bireysel ve toplumsal göç hareketlerini açıklama imkânı veren “çatışma ve göç kültürü” modeli esas alınmaktadır. Bu model bağlamında insanların iç ve dış göç hareketlerinde çatışma, gerilim, zorluk ve anlaşmazlıkların etkili olduğu göz önünde tutularak incelenen eserdeki kişilerin Almanya’ya göç süreci ile sonrasında yaşanan değişimler ortaya konulmaktadır.ABSTRACT IN ENGLISHA Migration Novel by Adalet Ağaoğlu: Fikrimin İnce GülüMigration, a powerful force in societies, is among the topics of literature which is also a part of human life. One of the literary works mentioning migration is Fikrimin İnce Gülü, Adalet Ağaoğlu’s second book. It is possible that the migration can be examined based person as "who go abroad", "turning back" and "survivor" in the text. In the light of text-based inspection method, historical and sociological approaches people-oriented disclosed social, political, psychological and economic conflict is based on only the work, generalization is not done. The transforming family structure, continuity issue of relations with the dormitory, the hardships of the working conditions, discrepancies originated from culture, language, religion, alienation which leads to isolation and the problems in return are discourse in the process that based on people's expectations and disappointments. The characters that trapped between two different cultures, refuge on consumer goods, exhibit behaviours that lead to cultural degeneration to adapt to economic and social order of meta culture. The conflict and migration culture model will prevail in order to examine migration movements in Fikrimin İnce Gülü. In the context of this model, the conflicts of characters in the process of migration to Germany will reveal taking into consideration the difficulties and disagreements to be effective.
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Burmistrov, Konstantin Yu. "Jewish Philosopher from Lithuanian Forests: On Solomon Maimon and His “Autobiography”." Voprosy Filosofii, no. 2 (2022): 135–45. http://dx.doi.org/10.21146/0042-8744-2022-2-135-145.
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Solomon Maimon (1753–1800), one of the most significant Jewish philosophers of modern times, in his writings tried to critically approach the tradition of Jewish thought and compare its teachings with the views of European philosophers. In recent decades, he and his views have attracted close attention of historians of philosophy. Recently, seven volumes of his works were published in Russia, translated from German and Hebrew. One of his most famous books is his Lebensgeschichte (Autobiography), an autobiography written by him in the 1790s and revealing both the stages of his life path and spiritual development, as well as his understanding of various problems of philosophy, religion, ethics and mysticism. This book has enjoyed a reputation as a classic in the genre of “intellectual biography” for two centuries. The article discusses the main features of this book, as well as its perception in the 19th – early 20th centuries. The stereotypical image of Maimon as a freethinker Jew, a fighter against religious superstitions and social inequality, almost overshadowed his significance as an original philosopher, whose views were appreciated by I. Kant and J.G. Fichte. This attitude towards Maimon was fully reflected in the translations of his Autobiography. Our article pays special attention to the Russian translations of this book. We are publishing for the first time documents related to an attempt to publish in the 1930s a complete commented translation of Maimon’s book. Famous Soviet philosophers and translators participated in the preparation of this translation (Boris G. Stolpner, Isaak M. Alter, and others), but the book was never published for political reasons.
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Sinnewe, Elisabeth, Michael Kortt, and Todd Steen. "Religion and earnings: evidence from Germany." International Journal of Social Economics 43, no. 8 (August 8, 2016): 841–55. http://dx.doi.org/10.1108/ijse-08-2014-0172.
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Purpose – The purpose of this paper is to estimate the association between religious affiliation and the rate of return to human capital for German men and women. Design/methodology/approach – This paper employs data from the 1997, 2003, 2007 and 2011 waves of the German Socio-Economic Panel for German men and women in full-time employment between the age of 25 and 54. The association between religious affiliation and wages was estimated using a conventional human capital model. Findings – This paper finds that Catholic men (women) received a wage premium of 4 per cent (3 per cent) relative to their Protestant counterparts, even after controlling for an extensive range of demographic, economic and social characteristics. Originality/value – The study contributes to the literature by providing – to the best of the authors’ knowledge – the first results on the wage premium received by Catholic men and women in the German labour market.
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Beckford, James A. "The Sociology of Religion and Social Problems." Sociological Analysis 51, no. 1 (1990): 1. http://dx.doi.org/10.2307/3711337.
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Herzog, Albert A. "Titus Hjelm (Ed.): Religion and Social Problems." Review of Religious Research 54, no. 1 (January 7, 2012): 133–35. http://dx.doi.org/10.1007/s13644-011-0046-x.
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Laliotis, Ioannis, and Dimitrios Minos. "Religion, social interactions, and COVID-19 incidence in Western Germany." European Economic Review 141 (January 2022): 103992. http://dx.doi.org/10.1016/j.euroecorev.2021.103992.
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Heineck, Guido. "Love thy neighbor – religion and prosociality." International Journal of Social Economics 44, no. 7 (July 10, 2017): 869–83. http://dx.doi.org/10.1108/ijse-09-2015-0258.
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Purpose The purpose of this paper is to investigate the relationship between religious involvement and attitudinal (importance of helping others and of being socially active) and behavioral components of prosociality (volunteering, charitable giving, and blood donations) in Germany. Design/methodology/approach The empirical analyses are based on representative, longitudinal data from the German Socio-Economic Panel, which allows avoiding issues of reverse causality. Findings The results suggest for a moderate, positive link between individuals’ religious involvement as measured by church affiliation and church attendance and the prosociality aspects addressed. Despite the historic divide in religion, the results in West and East Germany do not differ substantially in terms of the underlying mechanisms. Originality/value The paper complements the growing literature from experimental economics on the relationship between individuals’ religiosity and their prosociality. Based on representative longitudinal data, it contributes by providing evidence for Germany for which there is barely any insight yet and by addressing a wider range of attitudinal and (self-reported) behavioral components of prosociality.
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Perrin, Robin D. "When Religion Becomes Deviance: Introducing Religion in Deviance and Social Problems Courses." Teaching Sociology 29, no. 2 (April 2001): 134. http://dx.doi.org/10.2307/1318713.
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MOLTMANN, JÜRGEN. "Religion and State in Germany: West and East." ANNALS of the American Academy of Political and Social Science 483, no. 1 (January 1986): 110–17. http://dx.doi.org/10.1177/0002716286483001010.
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Béraud, Céline. "Irene Becci, Imprisoned Religion. Transformations of Religion during and after Imprisonment in Eastern Germany." Archives de sciences sociales des religions, no. 164 (December 30, 2013): 136. http://dx.doi.org/10.4000/assr.25391.
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Liebersohn, Harry. "Religion and Industrial Society: The Protestant Social Congress in Wilhelmine Germany." Transactions of the American Philosophical Society 76, no. 6 (1986): i. http://dx.doi.org/10.2307/1006376.
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Rowan, Steven, Peter Blickle, Hans-Christoph Rublack, Winfried Schulze, and Kaspar von Greyerz. "Religion, Politics and Social Protest: Three Studies on Early Modern Germany." German Studies Review 8, no. 2 (May 1985): 327. http://dx.doi.org/10.2307/1428656.
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Tolley, Bruce, Peter Blickle, Hans-Christoph Rublack, and Winfried Schulze. "Religion, Politics and Social Protest: Three Studies on Early Modern Germany." Sixteenth Century Journal 16, no. 4 (1985): 576. http://dx.doi.org/10.2307/2541269.
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Rota, Andrea. "Religion as Social Reality." Method & Theory in the Study of Religion 28, no. 4-5 (November 17, 2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.
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In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.
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Wolf, Christof. "Religion und Familie in Deutschland." Zeitschrift für Evangelische Ethik 47, no. 1 (February 1, 2003): 53–71. http://dx.doi.org/10.14315/zee-2003-0107.
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AbstractThe first two sections of this article describe central developments in the areas of religion and family in Germany. These developments are interpreted as expressions of more general processes of social differentiation and modernization in the third section. The fourth section investigates how many and which children come into contact with church and religion today. It turns out that only a minority of children is introduced to religion. Especially less well-to-do children have little contact to the church. The fifth section deals with the question if different types ofhouseholds differ according to their affiliation to the church. It is shown that church membership, the attendance of services and membership in religious groups in West-Germany are related to the familial character of households.
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Dombo, Eileen A. "Social work & religion: “problems and possibilities” in 2021." Journal of Religion & Spirituality in Social Work: Social Thought 40, no. 3 (July 3, 2021): 237–38. http://dx.doi.org/10.1080/15426432.2021.1950384.
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Bowman, William D. "The Jesuit Specter in Imperial Germany." Central European History 39, no. 1 (March 2006): 141–42. http://dx.doi.org/10.1017/s0008938906250064.
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In the 1970s and'80s, scholars of religion in Central Europe would habitually claim that this topic was overlooked in histories of the modern era. On the one hand, prevailing paradigms of secularization and modernization seemed to squeeze out religion as a serious topic for analysis. On the other, old-fashioned institutional church histories, often apologetic in character, did not make religion seem like a very promising or exciting area for social and cultural historians. How things have changed. Now, confessional identity and religious culture are at the very heart of our understanding of modern Germany (and Austria). The work of Thomas Nipperdey, Margaret Lavinia Anderson, David Blackbourn, Helmut Walser Smith, Wolfgang Altgeld, and Jonathan Sperber, among many others, has revolutionized scholarship on Germany in particular and Central Europe in general. At present, it is hard to imagine serious discussions of the nineteenth and twentieth centuries without some treatment of confessional issues. Many scholars would go much further and place religion and religious issues at the heart of political and intellectual developments in the modern era. Róisín Healy clearly falls into this latter camp. Her recent study, The Jesuit Specter in Imperial Germany, builds upon some of the perspectives and conclusions offered by recent scholarship and mines new ground in its portrayal of “Anti-Jesuitism” as a political and intellectual movement in Imperial Germany.
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Steinbach, Anja, and Merril Silverstein. "The Relationship Between Religion and Intergenerational Solidarity in Eastern and Western Germany." Journal of Family Issues 41, no. 1 (August 16, 2019): 109–30. http://dx.doi.org/10.1177/0192513x19868750.
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This article investigated the relationship between religiosity and intergenerational solidarity in Germany, with a focus on differences between eastern and western regions that have maintained unique religious profiles that trace back to before unification. Based on data from Wave 6 (2013-2014) of the German Family Panel ( pairfam), 8,637 reports from 4,622 adult children about their relationships with mothers and fathers were analyzed. Using an index comprising four dimensions of the intergenerational solidarity model (distance, contact, closeness, and support), hierarchical linear regression demonstrated general support for the hypothesis that having a religious denomination is positively associated with the strength of intergenerational relations in Germany. However, this positive association is stronger in the more religious western part of Germany than in the highly secularized eastern part. These results emphasize the importance of taking social context and political history into account when studying core institutions of religion and families.
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Berger, Stefan. "Difficult (Re-)Alignments – Comparative Perspectives on Social Democracy and Religion from Late-nineteenth century to Interwar Germany and Britain." Journal of Contemporary History 53, no. 3 (January 23, 2018): 574–96. http://dx.doi.org/10.1177/0022009417737603.
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The attitudes of British and German socialists vis-a-vis religion before the First World War has been described by one of the most eminent scholars in the field of the history of religion, Hugh McLeod, as being diametrically opposed – German socialists were largely secular, irreligious and anti-clerical whereas within British socialism, Christianity, especially dissenting Protestantism, was a far more important streak. In this article I would like to modulate the stark contrast contained in this commonly held view by looking at a slightly different time frame than McLeod, and by emphasizing more the ambiguities and uncertainties of that relationship between socialism and religion in both countries. It shall be argued that a longer-term positive relationship between religion and socialism in Britain can be juxtaposed with a rapprochement between the forces of religion and socialism in interwar Germany. Hence the article will provide a cross-country diachronic comparison of the relationship between religion and socialism in Britain and Germany. It will highlight, in particular, a common utopianism of religion and socialism, that could also be called utopianism of the social ethics of the Sermon on the Mount; attempts to forge socialism as new religion shall be examined on the subsequent pages.
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Porstmann, Reiner. "Economic Problems of Reunification in Germany." International Journal of Social Economics 17, no. 10 (October 1990): 42–47. http://dx.doi.org/10.1108/eum0000000007301.
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Gärtner, Christel, and Linda Hennig. "Faith, Authenticity, and Pro-Social Values in the Lives of Young People in Germany." Religions 13, no. 10 (October 12, 2022): 962. http://dx.doi.org/10.3390/rel13100962.
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Increasing secularization, pluralization, and individualization have done much to weaken denominational identities and traditional religiosity in most Western countries since the 1960s, with the effect that—to echo Niklas Luhmann—being religious requires purely religious reasons. This also applies to young people, for whom religion is still an option, but precisely one option among others, and according to Charles Taylor quite a challenging one. In our article, we want to focus on young people who actively engage with faith and religion, and who take up a different position with regard to religion than their peers during their adolescence. The data are in-depth interviews with families with three generations present. We will explore the ways in which teenagers (aged 12–19) and young adults (aged 22–25) are confronted with religious issues, as well as how they decide upon these issues and justify their decisions. We will argue that both the societal context and the life phase of adolescence or young adulthood make it likely that a person will base decisions regarding religion upon the criterion of authenticity. Our findings demonstrate that especially positioning towards the question of belief can be a lengthy and conflictual process. We identified two main forms of religiosity that are socially accepted in contemporary society: deriving a sense of social responsibility from faith and transforming and translating belief and religious experience into secular contexts.
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Charbonnier, Lars, and Lena-Katharina Roy. "Religion – Alter – Demenz." International Journal of Practical Theology 16, no. 2 (May 2013): 349–408. http://dx.doi.org/10.1515/ijpt-2012-0021.
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Abstract The demographic future offers intensive challenges for society as present in Germany not only with regard to the social or economic system, but also with regard to religion and the Christian church’s practice in its different fields. This research report presents the current state of research on religion and aging as far as it is relevant for practical-theological reflection, mostly limited to German-speaking context. The perspective of gerontology is considered as well as research from sociology and psychology of religion or reflections on the fields of church practice like pastoral care and counselling or education/life-long-learning. A special focus is set on the specific challenges arising for theological reflection as well as church-practice from the phenomena of dementia.
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Maulana Ira. "Urgensi Pendekatan Sosiologis dalam Studi Islam." Journal of Legal and Cultural Analytics 1, no. 2 (August 22, 2022): 89–98. http://dx.doi.org/10.55927/jlca.v1i2.916.
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Various problems faced by mankind today require the presence of religion as a solution. Religion is not only used as a symbol of piety alone, but conceptually is able to show an effective way of solving problems. Such demands can be answered when the understanding of religion that has been using a normative theological approach is also supported by other approaches that can operationally provide answers to problems that arise, one of which is a sociological approach. The urgency of the sociological approach in understanding religion is understandable because there are many religious teachings related to social problems. It is hoped that with a sociological approach, religion will be understood easily, because religion was revealed for social purposes.
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Havrysh, O. H. "Digitalization in social work – needs and challenges of social workers in Germany." E-learning teXnology 5 (December 15, 2021): 79–83. http://dx.doi.org/10.31865/2709-840052021247383.
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The article is devoted to the rapid rise and spread of information and communication and digital technologies in the provision of social services in Germany. The author reveals the current state of social work in German society, in which digital transformation plays an important role. In the article the problems, needs and challenges of social workers in Germany are analyzed and the role of non-governmental social protection organizations (including Caritas) in developing new methods and tools, respecting the theories and principles of social work, is emphasized. The author also describes the pilot projects created in Germany to accelerate the digitalization of social work.
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Strom, Jonathan. "Problems and Promises of Pietism Research." Church History 71, no. 3 (September 2002): 536–54. http://dx.doi.org/10.1017/s0009640700130264.
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Since 1970, when Church History last published a review of Pietist scholarship, there have been significant contributions to almost all areas of the field. Research on Pietism—once the distinct province of German church historians—has become increasingly international as well as interdisciplinary in scope as Germanists, musicologists, social historians, and historians of Christianity explore the influence of this movement in Europe and the New World. The yearbookPietismus und Neuzeit, the magisterial four volume handbookGeschichte des Pietismus, and the first International Pietism Congress in 2001 all testify to the vitality of current scholarship in this field. As much recent scholarship makes clear, Pietist research can contribute significantly to how historians understand the development of Christianity in the last three hundred years.
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Becker, Carmen. "The Production of Salafi Spaces in Computer-mediated Environments: A Social Theory Perspective on ‘Digital Religion’." Journal of Religion, Media and Digital Culture 10, no. 1 (August 6, 2021): 30–49. http://dx.doi.org/10.1163/21659214-bja10033.
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Abstract The concept or notion of ‘digital religion’ has gained traction in recent years in the study of the intersection of media and religion. In this paper, I argue that this concept tends to reify ‘religion’ as a unique, sui generis phenomenon, disregarding decades-long debates about the idea of ‘religion’ in the study of religion. After deconstructing the notion of ‘digital religion’, as put forward in an essay by Stewart Hoover and Nabil Echchaibi (2014), I propose a social theory perspective of (digital) space, drawing mainly from the sociology of space and taking into account affordances and the citational nature of signifying practices. In the final section, I apply this approach to data I gathered during fieldwork online and offline among Salafi Muslims in the Netherlands and Germany from 2008 until 2015; this will showcase the potential not only for abstaining from ‘religionizing’ social phenomena but also of a social theory approach to the production of digital spaces.
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Kovess, V., R. de Graaf, J. M. Haro, R. Bruffaerts, F. Gilbert, X. Briffault, J. Coldony, and J. Alonso. "Religion and Spiritual Advice as Surrogate Care Provision for Mental Health Problems in the ESEMED Survey." European Psychiatry 24, S1 (January 2009): 1. http://dx.doi.org/10.1016/s0924-9338(09)70399-2.
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Objective:To complete missing information on the influence of spiritual and religious advisors as informal providers for mental health problems in Europe.Methods:Recourse to religious practice or belief when coping with mental health problems was evaluated using data from the ESEMED survey. This was a stratified, multistage, clustered-area probability sample survey of mental health carried out in six European countries which included 8796 subjects. Between countries differences in sociodemographic characteristics, religious affiliation, and prevalence of mental disorders and management of mental disorders were evaluated.Results:Religion appears to play a limited role in coping with mental health problems in Europe. Only 7.9% of individuals seeking help for such problems turned to a religious advisor. This proportion differed between countries from 13% in Italy, 12.5% in Germany, 10.5% in the Netherlands, 5.8% in France, 4.7% in Belgium to 4% in Spain. In addition, seeking help exclusively from religion was reported by only 1.3% of subjects. Practicing religion at least once a week and considering religion as important in daily life were predictors of using religion versus conventional health care only. Use of religion was not influenced by gender and age. Non-Christian respondents and individuals with alcohol disorders were more likely to use religion. In Spain, the use of religion is much lower than average.Conclusions:Unlike the situation in the United States, organised religion does not provide alternative informal mental health care in Europe. At best, it could be considered as an adjunct to conventional care.
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Durot, Éric. "Jonas van Tol, Germany and the French Wars of Religion, 1560-1572." Archives de sciences sociales des religions, no. 192 (December 31, 2020): 306–7. http://dx.doi.org/10.4000/assr.58207.
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Yang, Quanzhou. "Analysis of the economic problems after the unification of Germany." BCP Business & Management 24 (August 10, 2022): 279–86. http://dx.doi.org/10.54691/bcpbm.v24i.1508.
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The fall of the Berlin Wall, one of the eight major political upheavals in Eastern Europe in 1989, fueled popular enthusiasm for reunification, directly undermined the East German government's plans for control and reform, and put the German question back on the international political agenda. The different economic paths and outcomes between the GDR and the Federal Republic of Germany led to different social outcomes, resulting in different social structures and social problems. In the end, the economic and social model of federal Germany came to the fore, but the after-effects of reunification and the new national environment forced Germany to embark on a different economic path after reunification. Such new changes in the economic sphere constantly triggered corresponding changes in the structure of German society. How to view these changes is a new problem facing contemporary German studies.
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Sullivan, Susan Crawford. "Religion, Gender, and Social Welfare: Considerations Regarding Inclusion." Social Inclusion 7, no. 2 (June 24, 2019): 44–47. http://dx.doi.org/10.17645/si.v7i2.2259.
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There is increased interest in faith-based social service provision in recent years, both in the United States and across Europe. While faith-based organizations provide welcome and needed services, there are several potential problems of social inclusion which involve gender, including decreased availability of social services when faith-based organizations are expected to compensate for cuts in government spending, potential for religious discrimination in employment, and potential for religious discrimination against recipients.
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Kudriachenko, Andrii, and Viktoriia Soloshenko. "Contemporary Problems of Political Transformation in Modern Germany." Diplomatic Ukraine, no. XXI (2020): 700–716. http://dx.doi.org/10.37837/2707-7683-2020-35.
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The article states that the political party system formed on the constitutional basis of the Basic Law of Germany is one of the key pillars of democracy of the German state. The Western German-style political party system, based on a substantial legal framework, political culture, and traditions, has convincingly proved its democratic spirit and viability over several decades of the post-war period. The effectiveness of this system was ensured by the presence of the two large parties, the Christian Democrats and the Social Democrats. The attractiveness of their policy priorities, broad political activity, and statist approaches made it possible to displace other, less influential, parties. The effectiveness and viability of the political party system of Germany are also proven by the course of the process of restoring the country’s state unity. The current period is characterised by systemic crisis phenomena, which have not spared German major parties. These processes are also taking place in other European countries, as previously stable parties transform over time into an idiosyncratic kind of political and technological institutions. For them, short-term success is a priority and is defined by the number of votes cast, rather than the focus on robust principles and visions of the future. However, it may be fair to claim that the whole previous experience testifies to the creativity of the political party system of post-war Germany, thus making the modern Federal Republic of Germany able to cope with contemporary problems and challenges. This is – and will be – buttressed by time and new approaches pursued by politicians, experts, and scholars as well as the previous practice of reaching compromises and social concord in the name of national interests. The political party system was and remains an important constituent of the entire state and political system of Germany. Keywords: political party system, Federal Republic of Germany, state system, Germany, Christian Democrats, Social Democrats.
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Spohn, Willfried. "Religion and Working-Class Formation in Imperial Germany 1871-1914." Politics & Society 19, no. 1 (March 1991): 109–32. http://dx.doi.org/10.1177/003232929101900106.
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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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Schröter, Jörg Imran. "From Islamic Religious Education to Peacebuilding in Germany's State Schools." Context: Journal of Interdisciplinary Studies 6, no. 2 (March 15, 2022): 7–25. http://dx.doi.org/10.55425/23036966.2019.6.2.7.
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Under the German constitution, school education in Germany includes religious instruction as a regular school subject (article 7.3 of the Grundgesetz [GG] = Constitution of the Federal Republic of Germany). There have been attempts to provide Islamic religious instruction in several German states with a view to ensuring that this constitutional provision applies to Muslims as well and to countering problems regarding identity and integration faced by Muslims in Germany. In this paper, the rationales for this concept are presented and the framework conditions shown. The development of Islamic peacebuilding is discussed under the assumption of the religion of Islam’s potential and will for peace.
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Leibold, Stefan. "Il welfare tedesco: un compromesso confessionale?" SOCIOLOGIA E POLITICHE SOCIALI, no. 3 (January 2013): 35–44. http://dx.doi.org/10.3280/sp2012-003004.
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From the end of the 19th century to the present, six political regimes followed one another in Germany: from the monarchy to the Weimar Republic, the national socialist dictatorship, the occupation by the allies after the Second World War, East Germany under Soviet influence, the new established capitalist West Germany and the reunified Germany (the "Berlin Republic" after 1990). Nevertheless, surprisingly enough, the structure of the German welfare state has shown a steady continuity over such a long span of time: Germany is a very prominent example of "path dependency" in matter of welfare state. This direction is characterized by a corporative stance in social policy and it involves economic associations, Unions, private welfare organizations and mainstream Churches as leading actors of this process. The article discusses whether or not the influence of religion is a cause for the distinct features of the German welfare state. It briefly draws on current analysis and a research project in Münster (Germany); it investigates the historical and ideological roots of the typical German welfare model, and the role religion played in that respect. Finally, it focuses upon the German welfare-state model from 1945 to the present.