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On 7 May 2012, the Cologne regional court ruled that circumcising young boys was a form of previous bodily harm (körperverletzung). Although both Muslims and Jews circumcise infant boys as a religious practice, the Cologne court found that the child's "fundamental right to bodily integrity" was more important than the parents' rights, leaving Muslim and Jewish parents under suspicion of causing bodily harm to their children. After heated public discussions and an expedited legal process, legal authorities permitted the ritual circumcision of male children under a new law. However, the German debates on religious diversity are not yet over. On the third anniversary of the Court decision in 2015, thirty-five civil society organisations organised a rally in Cologne for "genital autonomy", calling for a ban on ritual male circumcision. In this article, I will focus on religious diversity, which is undergoing changes through minority and immigrant claims for religious accommodation. Analysing the ongoing controversies of ritual male circumcision in Germany, I argue that this change is best observed with Muslim and Jewish claims for practicing their religion. By using political debates, news reports and information provided by lawyers and medical doctors who were involved in the public debate, I show that religious diversity debates are a litmus test for social inclusion: Muslims and Jews, in this context, are both passive subjects of social inclusion policies and active participants in creating a religiously diverse society in Germany.

On 7 May 2012, the Cologne regional court ruled that circumcising young boys was a form of previous bodily harm (körperverletzung). Although both Muslims and Jews circumcise infant boys as a religious practice, the Cologne court found that the child's "fundamental right to bodily integrity" was more important than the parents' rights, leaving Muslim and Jewish parents under suspicion of causing bodily harm to their children. After heated public discussions and an expedited legal process, legal authorities permitted the ritual circumcision of male children under a new law. However, the German debates on religious diversity are not yet over. On the third anniversary of the Court decision in 2015, thirty- five civil society organisations organised a rally in Cologne for "genital autonomy", calling for a ban on ritual male circumcision. In this article, I will focus on religious diversity, which is undergoing changes through minority and immigrant claims for religious accommodation. Analysing the ongoing controversies of ritual male circumcision in Germany, I argue that this change is best observed with Muslim and Jewish claims for practicing their religion. By using political debates, news reports and information provided by lawyers and medical doctors who were involved in the public debate, I show that religious diversity debates are a litmus test for social inclusion: Muslims and Jews, in this context, are both passive subjects of social inclusion policies and active participants in creating a religiously diverse society in Germany. (author's abstract)

This article examines how German Turks employ the German Jewish trope to establish an analogous discourse for their own position in German society. Drawing on the literature on immigrant incorporation, we argue that immigrants take more established minority groups as a model in their incorporation process. Here, we examine how German Turks formulate and enact their own incorporation into German society. They do that, we argue, by employing the master narrative and socio-cultural repertoire of Germany's principal minority, German Jewry. This is accomplished especially in relation to racism and antisemitism, as an organizational model and as a political model in terms of making claims against the German state. We argue that in order to understand immigrant incorporation, it is not sufficient to look at state-immigrant relations only—authors also need to look at immigrant groups' relationships with other minority groups.

Das Buch befasst sich mit den Beziehungen zwischen Migranten und ethnischen Minderheiten und den Herausforderungen, die sie dem Nationalstaat gegenüber darstellen. Die verschiedenen Formen der Inklusion innerhalb des Nationalstaats werden aus einer transatlantischen Perspektive untersucht. Es werden Fragen der Assimilation, Integration und des Multikulturalismus erörtert, indem die nordamerikanischen und westeuropäischen Literaturen einander vergleichend gegenübergestellt werden. Der wichtigste Beitrag zur soziologischen Diskussion über Einwanderung und Ethnizität besteht darin, die interethnischen Beziehungen zwischen Juden und Türken und ihre spezifischen Verbindungen zum deutschen Nationalstaat und zur deutschen Identität genauer zu betrachten. Vorrangiges Ziel ist eine vergleichende Darstellung der transatlantischen Migrations- und Ethnizitätsdebatten sowie der Debatten über Identität, Erinnerung und Geschlecht.

In this thematic issue, we attempt to show how migrations transform societies at the local and micro level by focusing on how migrants and refugees navigate within different migration regimes. We pay particular attention to the specific formation of the migration regimes that these countries adopt, which structure the conditions of the economic, racialised, gendered, and sexualized violence and exploitation during migration processes. This interactive process of social transformation shapes individual experiences while also being shaped by them. We aim to contribute to the most recent and challenging question of what kind of political and social changes can be observed and how to frame these changes theoretically if we look at local levels while focusing on struggles for recognition, rights, and urban space. We bring in a cross-country comparative perspective, ranging from Canada, Chile, Spain, Sweden, Turkey, and to Germany in order to lay out similarities and differences in each case, within which our authors analyse these transformative forces of migration.

In this thematic issue, we attempt to show how migrations transform societies at the local and micro level by focusing on how migrants and refugees navigate within different migration regimes. We pay particular attention to the specific formation of the migration regimes that these countries adopt, which structure the conditions of the economic, racialised, gendered, and sexualized violence and exploitation during migration processes. This interactive process of social transformation shapes individual experiences while also being shaped by them. We aim to contribute to the most recent and challenging question of what kind of political and social changes can be observed and how to frame these changes theoretically if we look at local levels while focusing on struggles for recognition, rights, and urban space. We bring in a cross-country comparative perspective, ranging from Canada, Chile, Spain, Sweden, Turkey, and to Germany in order to lay out similarities and differences in each case, within which our authors analyse these transformative forces of migration.

Kopftuch und Identität: Wie sprechen muslimische Frauen in nationalen Debatten für sich und welcher Widerhall begegnet ihnen? Anna C. Korteweg und Gökce Yurdakul analysieren Prozesse der In- und Exklusion anhand »nationaler Narrative« sowie öffentlicher Zugehörigkeitsdiskurse zu geographischen Gemeinschaften in Frankreich, der Türkei, den Niederlanden und Deutschland. Den Fokus legen sie hierbei auf die medialen und politischen Diskussionen zu Kopftuch, Niqab und Burka, die zwischen Ablehnung, Toleranz und Aushandlung changieren. Die Aussagen muslimischer Frauen zeigen dabei, wie anhand der Kopftuchdebatten die Bedeutung nationaler Zugehörigkeit überdacht, bekräftigt und potenziell neu artikuliert werden kann

The headscarf is an increasingly contentious symbol in countries across the world. Those who don the headscarf in Germany are referred to as ""integration-refusers."" In Turkey, support by and for headscarf-wearing women allowed a religious party to gain political power in a strictly secular state. A niqab-wearing Muslim woman was denied French citizenship for not conforming to national values. And in the Netherlands, Muslim women responded to the hatred of popular ultra-right politicians with public appeals that mixed headscarves with in-your-face humor. In a surprising way, the headscarf-a g