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Das Buch untersucht die Strukturen hinter den Einstellungen zu religiöser Vielfalt und zu Muslimen in Deutschland und geht der Frage nach, wie Religiosität diese Einstellungen beeinflusst. Es zeigt sich, dass Toleranz als eigenständige Haltung lediglich existiert, wenn es um Religionsvielfalt im Allgemeinen geht, nicht jedoch in Bezug auf Muslime. Religiosität wirkt dabei äußerst ambivalent. Hochreligiöse neigen zur Betonung des Wahrheitsanspruchs ihrer Religion, Atheisten sind tendenziell religionskritisch, weshalb beide Gruppen Muslime und religiöse Vielfalt eher negativ bewerten. Ist die Religiosität nicht dogmatisch, sind andere Faktoren wie z. B. Deprivation, politische Einstellungen oder Intergruppenkontakt wichtiger.
Following the political and economic transformation processes in Eastern Europe the religious landscapes have also changed. While some countries display a revitalization of religion, others are continuously secularizing. This book explores this contrast, including empirical based studies on the topic in a range of Eastern European countries.
Miriam Schader shows that migrants can use religion as a resource for political involvement in their (new) country of residence - but under certain circumstances only. The author analyses the role religious networks and symbols play for the politicization and participation of Muslim and Christian migrants from sub-Saharan Africa in Berlin and Paris. Against the widely held belief that Islam is a 'political religion' in itself, this study demonstrates that Christian migrants draw on their religion for political action more easily than their Muslim counterparts. It also highlights that it is not religion in general which helps migrants get politically active, but particular forms of religious organisations and particular theological elements.
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