Essay from the year 2006 in the subject History of Europe - Newer History, European Unification, grade: 2.1, University of Manchester (School for Languages, Linguistics and Cultures), language: English, abstract: Nuri Sahin loves playing Football, and the 17 years old young man is fortunate, for he can actually make a living from this love. He is Germany's youngest professional player. Pundits regard the Borussia Dortmund forward as one of the greatest German footballing talents ever. However, if Turkey had qualified for the final round, Nuri Sahin would have been playing for them in the World Cup 2006 tournament in Germany. Although he was born in Germany and grew up in the small German town of Lüdenscheid, he still has decided to remain a Turkish citizen and play for Turkey rather than for Germany. “I am one hundred percent Turkish”, said Nuhin in a newspaper interview1, “although there is undeniably a part of me that is German.” He is by no means the only one. Other members of Turkey's national team who were born and who are still living in Germany have also decided against playing for the country of their birth. Born in Germany, raised in Germany, educated in Germany and growing old in Germany, but still feeling Turkish rather than German – that sums up not only what Nuri Sahin sees as his identity, but also the way a significant proportion of the 1.76 Million2 Turks currently living in Germany feel about themselves. Turks constitute by far the largest group of immigrants in Germany. In the following text I will take a closer look into the situation of the Turkish Community in Germany, the way it has established itself and the problems and conflicts it experiences within German society.

Provides a rich examination of how Turkish immigrants and their children created spaces of belonging in West German society.

Turkish Guest Workers in Germany tells the post-war story of Turkish "guest workers," whom West German employers recruited to fill their depleted ranks. Jennifer A. Miller's unique approach starts in the country of departure rather than the country of arrival and is heavily informed by Turkish-language sources and perspectives. Miller argues that the guest worker program, far from creating a parallel society, involved constant interaction between foreign nationals and Germans. These categories were as fluid as the Cold War borders they crossed. Miller's extensive use of archival research in Germany, Turkey and the Netherlands examines the recruitment?of workers, their travel, initial housing and work engagements, social lives, and involvement in labour and religious movements. She reveals how contrary to popular misconceptions, the West German government attempted to maintain a humane, foreign labour system and the workers themselves made crucial, often defiant, decisions. Turkish Guest Workers in Germany identifies the Turkish guest worker program as a postwar phenomenon that has much to tell us about the development of Muslim minorities in Europe and Turkey's ever-evolving relationship with the European Union.

A literary and cultural study combining social and political analysis along with a close reading of Turkish-born writer Emine Sevgi Ozdamar in order to present the current situation of the Turkish minority living in modern Germany. The ten essays and conclusion include an interview and work sample from Ozdamar's critically acclaimed over, followed by a sociological survey of the general situation of minorities in Germany today, views, experiences, government policy, and popular perceptions particularly in the case of the Turkish community. Paper edition (unseen), $15. Annotation copyright by Book News, Inc., Portland, OR

Tom Cheesman focuses on Turkish German writers' perspectives on cosmopolitan ideals and aspirations, ranging from glib affirmation to cynical transgression and melancholy nihilism.

Uncovers the central role of Brecht reception in Turkish theater and Turkish-German literature, examining interactions between Turkish and German writers, texts, and contexts.

Master's Thesis from the year 2015 in the subject Politics - Topic: European Union, grade: 1,0, University of Bonn (Zentrum für Europäische Integrationsforschung), language: English, abstract: Within the German-Turkish relationship, this thesis focusses particularly on the aspect of migration from Turkey to Germany, its motivations, implications and structures within the process of Turkey’s potential future membership of the EU. The aim of the thesis is to provide an overview of the current situation and relationship between Turkey and Germany, which arise from past and current migration flows and connections between the two countries. These findings together with an analysis of the development and status quo of Turkey’s relationship with the EU as a whole are subsequently trying to figure out Germany’s position and influence on the EU accession process. In order to deliver a profound and specialised piece of research within a limited scope, the thesis is focussing on issues of migration and integration as well as human rights as contentious factors concerning Turkey’s EU accession. Finally, it is trying to give an outlook on further developments, chances and challenges for all sides. It is thereby only marginally regarding other important matters such as geopolitical and economic relations that have to be considered for a holistic assessment of the Turkey-Germany/EU relations. The paper intends to increase the reader’s consciousness and knowledge about the German impact and position in Turkey’s way to an EU accession, while presupposing a reader that is conversant with the subject and the history of the Turkey and the EU.

In Cosmopolitan Anxieties, Ruth Mandel explores Germany’s relation to the more than two million Turkish immigrants and their descendants living within its borders. Based on her two decades of ethnographic research in Berlin, she argues that Germany’s reactions to the postwar Turkish diaspora have been charged, inconsistent, and resonant of past problematic encounters with a Jewish “other.” Mandel examines the tensions in Germany between race-based ideologies of blood and belonging on the one hand and ambitions of multicultural tolerance and cosmopolitanism on the other. She does so by juxtaposing the experiences of Turkish immigrants, Jews, and “ethnic Germans” in relation to issues including Islam, Germany’s Nazi past, and its radically altered position as a unified country in the post–Cold War era. Mandel explains that within Germany the popular understanding of what it means to be German is often conflated with citizenship, so that a German citizen of Turkish background can never be a “real German.” This conflation of blood and citizenship was dramatically illustrated when, during the 1990s, nearly two million “ethnic Germans” from Eastern Europe and the former Soviet Union arrived in Germany with a legal and social status far superior to that of “Turks” who had lived in the country for decades. Mandel analyzes how representations of Turkish difference are appropriated or rejected by Turks living in Germany; how subsequent generations of Turkish immigrants are exploring new configurations of identity and citizenship through literature, film, hip-hop, and fashion; and how migrants returning to Turkey find themselves fundamentally changed by their experiences in Germany. She maintains that until difference is accepted as unproblematic, there will continue to be serious tension regarding resident foreigners, despite recurrent attempts to realize a more inclusive and “demotic” cosmopolitan vision of Germany.

Essay from the year 2011 in the subject Cultural Studies - Basics and Definitions, grade: Excellent, The University of Surrey, language: English, abstract: "Time is money" (Franklin: 1864, p.129) - Benjamin Franklin stated those words as an advice to a young tradesman in the book of the same name . It was only one of many pieces of advice Franklin gave in order to achieve success and gain wealth (Carstensen, Busse: 2001). Nowadays, this attitude is still current in some cultures; especially profit-orientated societies, such as the United States, Switzerland, Germany or the Netherlands who see time as "a precious, even scarce, commodity" (Lewis: 2006, p.53). On the other hand, there are cultures which see time in a completely different way - as something that is endless. This exposure to time is culturally dependent; the perception of time, how it is divided and how it is being used varies from culture to culture (Kartarı 1997). This work explores the use of and attitude towards time in Germany and Turkey. The working definition of time used in this work, based on Rüsen (1998), is not the physical definition, but the cultural-scientific one: Rüsen defines time as a fundamental determinant of human existence which encompasses the human and its world, thinking and being, internal and external, culture and nature. It is a general and elementary dimension of human life that is being experienced as genesis and decline, birth and death, change and constancy; and which needs to be accomplished as experiences through human interpretations so that human beings are able to orientate themselves within the time in order to meaningfully relate their lives to it. The comparing cultural studies lead to the comprehension that time in form of an anthropological constant which equally correspondents to all people does not exist. In fact, time only has miscellaneous cultural-specific concepts with distinct structures.

Essay from the year 2011 in the subject Cultural Studies - Basics and Definitions, grade: Excellent, The University of Surrey, language: English, abstract: “Time is money” (Franklin: 1864, p.129) – Benjamin Franklin stated those words as an advice to a young tradesman in the book of the same name . It was only one of many pieces of advice Franklin gave in order to achieve success and gain wealth (Carstensen, Busse: 2001). Nowadays, this attitude is still current in some cultures; especially profit-orientated societies, such as the United States, Switzerland, Germany or the Netherlands who see time as “a precious, even scarce, commodity” (Lewis: 2006, p.53). On the other hand, there are cultures which see time in a completely different way – as something that is endless. This exposure to time is culturally dependent; the perception of time, how it is divided and how it is being used varies from culture to culture (Kartarı: 1997). This work explores the use of and attitude towards time in Germany and Turkey. The working definition of time used in this work, based on Rüsen (1998), is not the physical definition, but the cultural-scientific one: Rüsen defines time as a fundamental determinant of human existence which encompasses the human and its world, thinking and being, internal and external, culture and nature. It is a general and elementary dimension of human life that is being experienced as genesis and decline, birth and death, change and constancy; and which needs to be accomplished as experiences through human interpretations so that human beings are able to orientate themselves within the time in order to meaningfully relate their lives to it. The comparing cultural studies lead to the comprehension that time in form of an anthropological constant which equally correspondents to all people does not exist. In fact, time only has miscellaneous cultural-specific concepts with distinct structures.