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<p>Secularization—the decreasing social significance of religion—is characteristic for many Western European countries such as Germany. But what happens when people migrate to Germany from countries where religion still is of vital importance? How does the secular environment affect their religiosity? Can we find an intergenerational secularization (comparable to the development in the receiving country), or does religion play a completely different role in the migration context? We explore these questions in respect of Muslims with Turkish origins in Germany. We assume that an analysis of classical indicators of religiosity is not sufficient and would like to broaden the focus by looking at and analyzing religion as a social identity. Using data of the research project “Configurations of Individual and Collective Religious Identities and Their Potential for Civil Society” (KONID), we compare both religiosity and social identity religion of the first and second migration generation and then contrast both groups with Christian Germans without a migration background. In line with other studies, we find that second-generation immigrants go less often to the mosque and also pray less frequently than those belonging to the first generation. However, at the same time, they describe themselves as more religious. In addition, different factors seem to be relevant for the strength with Muslim or Christian affiliation among the three groups. While the appreciation they experience based on their religion as well as their nationality matter for the first generation, the close range of family and friends as well as religious demarcation seem to be more important for the second generation. At the same time, public religious practice and the intensity of one’s faith do not affect the importance of both Muslim groups’ religious identity—as opposed to the German control group. Nor does the experience of religious discrimination seem to have an impact on the strength of religious identification, as has often been assumed so far.</p>

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Intergenerationelle Transformation muslimischer Identität? Eine explorative Analyse im türkisch-deutschen Migrationskontext

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  • 发表日期：

    2026年3月3日

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  • Yvonne Jaeckel,
  • Verena Schneider

摘要

Secularization—the decreasing social significance of religion—is characteristic for many Western European countries such as Germany. But what happens when people migrate to Germany from countries where religion still is of vital importance? How does the secular environment affect their religiosity? Can we find an intergenerational secularization (comparable to the development in the receiving country), or does religion play a completely different role in the migration context? We explore these questions in respect of Muslims with Turkish origins in Germany. We assume that an analysis of classical indicators of religiosity is not sufficient and would like to broaden the focus by looking at and analyzing religion as a social identity. Using data of the research project “Configurations of Individual and Collective Religious Identities and Their Potential for Civil Society” (KONID), we compare both religiosity and social identity religion of the first and second migration generation and then contrast both groups with Christian Germans without a migration background. In line with other studies, we find that second-generation immigrants go less often to the mosque and also pray less frequently than those belonging to the first generation. However, at the same time, they describe themselves as more religious. In addition, different factors seem to be relevant for the strength with Muslim or Christian affiliation among the three groups. While the appreciation they experience based on their religion as well as their nationality matter for the first generation, the close range of family and friends as well as religious demarcation seem to be more important for the second generation. At the same time, public religious practice and the intensity of one’s faith do not affect the importance of both Muslim groups’ religious identity—as opposed to the German control group. Nor does the experience of religious discrimination seem to have an impact on the strength of religious identification, as has often been assumed so far.