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Nation, migration, narration
(2022)
En France et en Allemagne, l’immigration est devenue dans les dernières décennies une problématique centrale. C’est dans ce contexte qu’est apparu le rap. Celui-ci connaît une popularité énorme chez les populations issues de l’immigration. Pour autant, les rappeurs ne s’en confrontent pas moins à leur identité française ou allemande.
Le but de ce travail est d’expliquer cette apparente contradiction : comment des personnes issues de l’immigration, exprimant un mal-être face à un racisme qu’ils considèrent omniprésent, peuvent-elles se sentir pleinement françaises / allemandes ?
On a divisé le travail entre les chapitres suivants : Contexte de l'étude, méthodologie et théories (I) ; Analyse des différentes formes d’identité nationale au prisme du corpus (II) ; Analyse en trois étapes chronologiques du rapport à la société dans les textes des rappeurs (III-V) ; étude de cas de Kery James en France et Samy Deluxe en Allemagne (VI).
Welfare states and policies have changed greatly over the past decades, mostly characterized by retrenchments in terms of government spending or in terms of restricted access to certain benefits. In the area of family policies, however, a lot of countries have simultaneously expanded provisions and transfers for families. Bringing together the macro analysis of policy variation and household income changes on the micro-level, the main research question of the dissertation is to what extent economic consequences following separation and divorce in families with children have changed between the 1980s and the 2000s in Germany and the United States. The second research question of the dissertation regards the differences in dissolution outcomes between married and cohabiting parents in Germany.
The dissertation thus aims to link institutional regulations of welfare states with the actual income situation of families. To achieve this, a research design was developed that has never been used for the analysis of the economic consequences of family dissolution. For this, the two longest running panel datasets, German Socio-economic Panel (GSOEP) and the US American Panel Study of Income Dynamics (PSID), have been used. The analytic strategy applied to estimate the effects of family dissolution on household income is a difference-in-difference design combined with coarsened exact matching (CEM).
To begin with, the dissertation confirmed many findings of previous research, for example regarding the gender differences in family dissolution outcomes. Mothers experience clearly higher relative income losses and consequently higher risks of poverty than fathers. This finding is universal, that is it holds for both countries, for all time periods observed, and for all measures of economic outcome that were employed. Another confirmed finding is the higher level of welfare state intervention in Germany compared to the United States.
The dissertation also revealed a number of novel findings. The results show that the expansion of family policies in Germany over time has not been accompanied by substantially decreasing income losses for mothers. Though income losses have slightly decreased over time, they have become more persistent during the years following family dissolution. The impact of the German welfare state has meanwhile been quite stable.
American mothers’ income losses took place on a slightly lower level than those of German mothers. Only during the 1980s their relative losses were clearly lower than those of German mothers. And also American mothers did not recover as much from their income losses during the 2000s than they used to during the 1980s. For them, the 1996 welfare reform brought a considerable decrease in welfare state support. Accordingly, the results for American mothers can certainly be described as a shift from public to private provision.
The general finding of previous studies that fathers do not have to suffer income losses, or if at all rather moderate ones compared to mothers, can be confirmed. Nevertheless, both German and US American fathers face a deterioration of the economic consequences of family dissolution over time. German fathers’ relative income changes are still positive though they have decreased over time. One reason for this decrease is the increasing loss of partner earnings following union dissolution. Also among American fathers, income gains still prevail in the year of family dissolution. Two years later, however, they have been facing income losses already since the 1980s which have furthermore increased considerably over time.
Zooming in on Germany, family dissolution outcomes by marital status show negligible differences between cohabiting and married mothers in disposable income, but considerable differences in losses of income before taxes and transfers. It is the impact of the welfare state that equalizes the differences in income losses between these two groups of mothers. For married mothers, losses are not as high in the year of event but they have difficulties to recover from these losses. Without the income buffering of the welfare state, married mothers would, three years after family dissolution, remain with relative income losses double as high as for cohabiting mothers.
Compared to mothers, differences between married and cohabiting fathers are visible in changes of income before as well as after taxes and transfers. The welfare state does not alter the difference between the two groups of fathers. With regard to both income concepts, cohabiting fathers fare worse than married fathers. Cohabiting fathers suffer moderate income losses of disposable income while married fathers experience moderate income gains. Accounting for support payments is decisive for fathers’ income changes. If these payments are not deducted from disposable income, both married and cohabiting fathers experience gains in disposable income following family dissolution.
Die vorliegende Untersuchung verfolgt das Ziel, kulturelle und religiöse Aspekte der Erneuerung jüdischen Lebens in Berlin seit 1989 zu erforschen. Die Entwicklungen der jüdischen Gemeinschaft in der Hauptstadt seit dem Fall der Mauer und dem Zusammenbruch der Sowjetunion führen zur Wiederannäherung eines Teils der jüdischen Bevölkerung in Deutschland an die eigene Kultur, Religion und Geschichte. Dabei kommt die Pluralität der kulturellen, literarischen und religiösen Ausdrucksformen der jüdischen Identitäten zum Vorschein. Die Arbeit verdeutlicht diese in Berlin nach 1989 einsetzende kulturelle und religiöse „Renaissance“. Vier wichtige Punkte kennzeichnen das jüdische Leben in Berlin nach 1989. Erstens gewinnt Deutschland seit der Wiedervereinigung eine neue Rolle als mögliches Einwanderungsland für Juden. Vor allem mit der massiven jüdischen Einwanderung aus den Staaten der ehemaligen Sowjetunion seit den 1990er Jahren wird Deutschland allmählich als wichtiges Zentrum in der europäischen Diaspora anerkannt. Zweitens bleibt zwar die Shoah tief verankert im Gedächtnis der jüdischen Gemeinschaft; die meisten Kinder oder Enkelkinder von Überlebenden der Shoah weigern sich jedoch, ihre jüdische Identität exklusiv durch die Shoah zu definieren. Sie gründen zur Wiederentdeckung und Forderung ihres kulturellen, religiösen und historischen Erbes jüdische Gruppen und Einrichtungen in Berlin, die in den meisten Fällen alternativ zur Jüdischen Gemeinde entstehen: Künstlergruppen, jüdische Kulturvereine, Konferenzen und Podiumsdiskussionen, religiöse Kongregationen und Lernhäuser. Damit – und dies ist der dritte Punkt – verliert zwar die offizielle Jüdische Gemeinde an Bedeutung als einzige Vertreterin der jüdischen Gemeinschaft Berlins; diese kulturelle und religiöse „Renaissance“ außerhalb der offiziellen Strukturen der Gemeinde bedeutet aber auch eine wachsende Pluralität und Diversifizierung der jüdischen Gemeinschaft in Berlin. Viertens spielt Berlin die Hauptrolle in diesem Prozess. Heute werden viele ehemalige jüdische Orte neu belebt: Synagogen werden wiederentdeckt und renoviert, Denk- und Mahnmale gebaut, Stadtführungen auf der Spur des „jüdischen Berlins“ organisiert, Rabbinerseminare neu gegründet. Die Topographie Berlins bildet auch eine Inspirationsquelle für jüdische (und nichtjüdische) Schriftsteller und Künstler. Die Analyse dieser nach 1989 entstandenen religiösen Initiativen, literarischen Werke und kulturellen Produktionen dient dazu, Aspekte der kulturellen und religiösen „Renaissance“ in Berlin näher zu verdeutlichen.