[The anti-semitism of the others: towards a differentiated view of anti-semitic attitudes among Muslims in Germany]. / Der Antisemitismus der Anderen: Für eine differenzierte Betrachtung antisemitischer Einstellungen unter Muslim:innen in Deutschland.

For some years now, there has been a discussion about a new anti-Semitism. The focus of these debates is increasingly on immigrants, but above all on Muslims, and thus there is now talk about an Islamized anti-Semitism. These discussions quickly became a political issue. Right-wing extremist actors such as the Alternative for Germany seized on the evidence of anti-Semitism among Muslims and instrumentalized it for their anti-Muslim agenda. This instrumentalization, in turn, makes it difficult for people working against anti-Muslim discrimination to acknowledge the existence of anti-Semitism among Muslims. Using a variety of empirical material, this article examines the prevalence of anti-Semitic resentment among Muslims and how it relates to the persistence of anti-Semitism in German society. The results show that traditional forms of anti-Semitism, and in particular Israel-related anti-Semitism, are particularly accentuated among Muslims. Together with ethnonational, right-wing extremist anti-Semitism, anti-Semitism among Muslim submilieus poses a threat to Jews in Germany. Anti-Semitism among Muslims draws on narratives from their countries of origin and on religious sources. However, anti-Semitism among Muslims in Germany is less pronounced than in most societies in the Islamic world. Moreover, guilt-denying articulations of anti-Semitism remain a hallmark of the autochthonous population and right-wing political milieus. Anti-Semitism in Germany therefore requires a more nuanced understanding than seemed necessary just a few years ago.

Religious individualization or secularization? Testing hypotheses of religious change--the case of Eastern and Western Germany.

The individualization thesis advanced by sociologists of religion such as Grace Davie, Danièle Hervieu-Léger, Michael Krüggeler, Thomas Luckmann, Hubert Knoblauch, Wade Clark Roof, Wayne E. Baker, and others has become increasingly widespread especially in Europe within the sociology of religion. In contrast to the secularization theory it assumes that processes of modernization will not lead to a decline in the social significance of religion, but rather to a change in its social forms. According to the individualization theory, traditional and institutionalized forms of religiosity will be increasingly replaced by more subjective ones detached form church, individually chosen, and syncretistic in character. The article examines the empirical applicability of the individualization thesis on the basis of how religiosity and church affiliation have evolved in Germany over the past 50 years. It comes to the conclusion that the rise of individually determined non-church religiosity cannot compensate for the losses of institutionalized religiosity, since non-church religiosity remains rather marginal and is interwoven with traditional Christian religiosity. Religious individualization is only a component of the predominant secularization process.