This paper aims to investigate the relationship between contending objectalisation, reactive disobjectalisation and radicalization tendencies during the integration of 50 young Muslims in Germany. The largest group of people who have a history of migration in Germany are people of Turkish and Kurdish origin. During the summer and autumn of 2018, we interviewed 50 individuals from both genders aged from 18 to 25 years old. We saw that negative or contending objectalisation could lead to a reactive disobjectalisation of the German world. This reactively results in an increased occupation of Turkish culture, especially religion and radicalization, which focuses the intensification of religious views. As a result of this process, religious behavior intensifies, which is shaped by going to religious groups, mosques and activities in Islamic organizations. There also appears to be some kind of “new national feeling” where objectalisation of both cultures results in a third identity in the form of its own psychic integration. In this way a new migratory identity would be formed which inherits the “best of both cultures.”

Against the background of migration, globalization and nationalization, questions arise about the identity formation of young Muslims living in Germany. Gender-related characteristics of identity are of utmost relevance for the individual in order to be able to successfully locate oneself in modern society. In this article, we examine gender-specific differences between young Muslim women and Muslims with a Turkish migration background who grew up in Germany. We aim to answer the question of how the social, cultural, and ethnic identities of young Muslims growing up in Turkish immigrant families were formed, and to what extent gender differences between young men and women exist here. This question is particularly interesting as young Muslims with a migration background stand at the intersection of different ethnic, cultural, religious and political worlds and have to cope with the task of forming their own processual identity. In this qualitative study, 50 interviews were conducted with young Muslims aged 18-25 whose parents or grandparents migrated from Turkey to Germany. The interviews were audio-documented, transcribed, and imported into the qualitative software program atlas.ti. The analysis was structured by a codebook consisting of structural and open codes. Furthermore, co-occurrence analysis was used to examine the co-occurrence of open and structural codes verified through an interrater reliability calculated using the statistical measure Krippendorff's alpha. The results show that society and culture have a great influence on young Muslims. The development of identity shows significant gender-related characteristics: Young women describe a predominantly good, especially professional, integration into German society. In their Turkish family, however, they tend to encounter criticism, alienation and devaluation. The men are more likely to report discrimination and experiences of disintegration. On the other hand, they experience fewer conflicts in their Turkish family; as sons, they are held in higher esteem than the daughters. These findings reveal divergent expectations placed on men and women by Turkish and German society, which influence their identity formation, but also their inner-emotional conflicts. A hybrid migratory identity represents a valuable resource for shaping transnational and postmodern life-worlds.

The purpose of this paper is to investigate the relationship between subjectivity and the other during the course of integration among 50 young Muslims of dual national heritage in Germany. The largest group of migrants within Germany are people of Turkish and Kurdish origin. During the summer and autumn of 2018, we interviewed 50 individuals of both genders aged between 18 and 25. The interviews were carried out and evaluated in North Germany. We saw that the ‘feeling of being held’, ‘being‐able‐to‐process‐(negative)‐experiences’ and ‘to take responsibility for oneself and other’ are characteristics of well‐educated young Muslims. Those who feel at home in their Turkish family or in the Islamic religion are able to process positive and negative experiences and present more (mature) super‐ego structures. This allows them to be able to deal with the challenges of migration and integration. Based on the data, we developed the ‘Triadic Model of Integration’ within the Lacanian L‐Scheme of Subjectivity.

Background Reduced physical activity and having a migration background are both associated with higher loneliness; however, the moderating role of migration background in the association between loneliness and physical activity remains largely unknown. Methods We used cross‐sectional data from the sixth wave (year 2017) of the German Ageing Survey (DEAS). Loneliness was measured using the De Jong Gierveld tool and physical activity was dichotomised into either of the following (i.e., at least 150 min of moderate physical activity per week) or not following physical activity recommendations of the World Health Organization (WHO). For evaluation of the associations we applied adjusted linear regression models with robust standard errors. Results We included 6257 (average age = 67 years, 50% female) and 285 (average age = 63 years, 51% female) participants without and with migration background, respectively. In multiple linear regressions both migration background (ß = 0.13, P = 0.001), as well as not following the WHO physical activity recommendations (ß = 0.06, P < 0.001) were associated with increased loneliness. Moreover, the respective interaction term reached statistical significance (ß = −0.27, P = 0.013). Participants with migration background have a more pronounced association between following the WHO physical activity recommendations and reduced loneliness compared to participants without migration background. Conclusion Among middle‐aged and older individuals, those with migration background benefit to a larger extent from following physical activity recommendations than the population without migration background regarding loneliness. Thus, motivating individuals with migration background to follow the WHO physical activity guidelines could particularly assist in reducing loneliness.