2015
DOI: 10.5117/9789089648433
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The New Second Generation in Switzerland: Youth of Turkish and Former Yugoslav Descent in Zurich and Basel

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Cited by 21 publications
(38 citation statements)
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“…The TIES survey, for example, allows comparing the outcomes of secondgeneration individuals from specific origins within the selected cities (and, to some extent, between). This has been done in a comparative as well as a national manner (see Crul and Heering 2008;Fibbi et al 2014 andGroenewold et al 2013). By including more than one national or ethnic group as their target groups, all the surveys outlined in the Table 2.3 have the potential for within group comparisons.…”
Section: Comparisons Between and Within Groupsmentioning
confidence: 99%
“…The TIES survey, for example, allows comparing the outcomes of secondgeneration individuals from specific origins within the selected cities (and, to some extent, between). This has been done in a comparative as well as a national manner (see Crul and Heering 2008;Fibbi et al 2014 andGroenewold et al 2013). By including more than one national or ethnic group as their target groups, all the surveys outlined in the Table 2.3 have the potential for within group comparisons.…”
Section: Comparisons Between and Within Groupsmentioning
confidence: 99%
“…For example, among the Turks, Moroccans and former Yugoslavs in 15 European cities, 63.5% have no intention of ever taking up long-term residence in their parents' country of birth (Bachmeier et al 2013, 279). Among the Turks and former Yugoslavs in Switzerland a majority excludes even spending one year in their family's country of origin (Fibbi et al 2015). Engler et al (2015) also suggest that only 25% of all emigrants with German citizenship and a migratory background return to their family's country of origin.…”
Section: Emigration Of Children Of Immigrantsmentioning
confidence: 99%
“…For my analyses concerning religious endogamy-exogamy, I defined religious belonging as the individual's personal present religious affiliation, which may not always correspond to his or her religious upbringing (Fibbi et al 2015). According to this definition, 42 per cent of the youth of Turkish origin, some of whom were raised as Muslims, declare no religious affiliation.…”
Section: Ethnic and / Or Religious Boundariesmentioning
confidence: 99%
“…First, the two origin groups under study share a comparable migration history in the country, as both groups arrived at the end of the 1980s and the beginning of the 1990s, either as labour migrants, asylum seekers or in the context of family reunification. These immigrant groups also have similar positions in Swiss society, in terms of their fairly recent immigration, their labor market situation, and their negative image in Switzerland (Fibbi et al 2015). Second, more importantly, the interest of such a comparison lies with the peculiar articulation of religion and ethnicity 6 in the groups under study: in the Turkish immigrant group, religion and ethnicity / origin virtually coincide with each other, whereas three different religious affiliations can be found in the former Yugoslav group; thus, religion only partially coincides with ethnicity.…”
Section: Introductionmentioning
confidence: 99%