Muslim Life in Germany - Deutsche Islam Konferenz

24 Introduction
interest, for example the Alevi (cf. Sökefeld 2005, 2008) or Muslim
life in regional contexts (cf. Klause 2006).
While the above-mentioned studies make a valuable contribution
to understanding Islam in Germany, they have one
thing in common: Their results are either based on an analysis
of the content of texts relevant to the subject (cf. Mohr 2006; Dietrich
2006), or they discuss phenomena based on a very small
number of individual cases rarely exceeding 40 in total, which
means that they do not allow general conclusions to be drawn
for all Muslims living in Germany, but rather reflect prevailing
moods and trends (cf. Gerlach 2006; Tietze 2004; Klausen 2007).
Anyhow there are studies, that are concerned with Muslims
in Germany on a larger scale at the level of the individual.
Most focus on Muslims with a Turkish migration background
as these make up the largest Muslim population in Germany
(cf. Worbs and Heckmann 2003: 155). For example, a number
of studies are available that refer to Turkish migrants in their
quantitative analyses without directly selecting and analysing
the Muslims among them (cf. Berlin-Institut 2009; Wippermann
and Flaig 2009; Babka von Gostomski 2008; Seibert 2008; Kalter
2007; Burkert and Seibert 2007; Alt 2006; Haug and Diehl 2005;
Nauck 2004; Granato and Kalter 2001; 6th family report of the
expert commission (Sachverständigenkommission) 2000). The
reality of daily life for young women with a migration background,
including Muslims from Turkey and former Yugoslavia,
has been examined on the basis of a standardised survey (cf.
Boos-Nünning and Karakaşoğlu-Aydin 2006; Boos-Nünning
2007).