The largest group of migrants in Germany is the Turkish people, many of whom have low skills levels, are Muslim, and are slow to integrate themselves into their host communities. German immigration policy has been significantly revised since the early 1990s, and a new Immigration Act came into force in 2005, containing more inclusive stances on citizenship and integration of migrants. There is a strong rhetoric of acceptance and open doors, within certain parameters, but the gap between the rhetoric and practice is still wide enough to allow many migrants, particularly women, to fall through it. Turkish-Muslim women bear the brunt of the difficulties faced once they have arrived in Germany, and many of them are subject to domestic abuse, joblessness and poverty because of their invisibility to the German state, which is the case largely because German immigration policy does not fully realise a role and place for women migrants. The policy also does not sufficiently account for ethnic and cultural identification, or limitations faced by migrants in that while it speaks to integration, it does not fully enable this process to take place effectively. Even though it has made many advances in recent years towards a more open and inclusive immigration policy, Germany is still a 'reluctant' country of immigration, and this reluctance stops it from making any real strides towards integrating migrants fully into German society at large. The German government needs to take a much firmer stance on the roles of migrant women in its society, and the nature of the ethnic and religious identities of Muslim immigrants, in order to both create and implement immigration policy that truly allows immigrants to become full and contributing members to German social and economic life, and to bring it in line with the European Union's common directives on immigration.
A critique of immigration policy in Germany through the lens of Turkish-Muslim women's experiences of migration
Kristen Ghodsee, Hülya Adak, Elsa Stéphan, Chiara Bonfiglioli, Ivan Stankov, Rumiana Stoilova, Rochelle Goldberg Ruthchild, Mara Lazda, Adrienne Harris, Ayşe Durakbaşa, Lex Heerma van Voss, Lejila Mušić, Zdeňka Kalnická, Sylwia Kuźma-Markowska, Evguenia Davidova, Tsoneva Tsoneva, Georgi Medarov, and Irina Genova
regime in 1935. 2 Aware of the frequent criticisms that have been raised against ethno-centric accounts about Turkish-Muslim women, hegemonic in the Turkish academic feminist literature, the editors have been deliberate and careful to be inclusive of