Item List
| Frage Thema | Item Text | Antwort Format | Konstrukt | Eingesetzte Kogn Techniken | Ergebnis |
|---|---|---|---|---|---|
| The Koran is the perfect guide, so that no one should question any of its thoughts. [Der Koran ist die perfekte Führung, sodass niemand einen seiner Gedanken infrage stellen sollte.] | Nein | Neither the German nor the Turkish-speaking test persons show difficulties in understanding the question. The Turkish test persons explain that the word "thought" does not appear in the first item, but the word "content" does. Only a Turkish test person does not understand the formulation of the first item. It translates: "You do not have to be born a Muslim woman, but the Koran can be something beautiful, and no matter what you are, you can get everything from it" (TR09). Neither the words "thought", "guidance" nor "content" appear in the question in their view.
Test persons who reject the item clearly emphasize the necessity of critical thinking:
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| The Koran and the Sunnah set rules for the whole life, so that people do not need additional laws. [Der Koran und die Sunna setzen Regeln für das gesamte Leben, sodass die Menschen keine zusätzlichen Gesetze benötigen.] | Nein | ||||
| The Koran and the Sunna offer sufficient answers to all human problems from economy, politics to family. [Der Koran und die Sunna bieten ausreichend Antworten auf alle menschlichen Probleme von der Wirtschaft, der Politik bis zur Familie.] | Nein | ||||
| The system of government practiced by the Prophet Mohammed can be implemented anytime and anywhere. [Das vom Propheten Mohammed praktizierte Regierungssystem kann jederzeit und überall umgesetzt werden.] | Nein | A German-speaking test person broods over this item for a long time, and explains that although he had taught Islam, he had not yet read the Koran or Sunna completely and cannot say what kind of system of government the Prophet Mohammed practiced. After long hesitation he decides to leave the item unanswered (DE01). A Turkish test person also leaves the item unanswered because she considers the question too difficult (TR08). Most test persons cannot explain in detail what the system of government practiced by the Prophet Mohammed consists of. Two test persons mention the Sharia (DE04, TR10) and one the caliphate (AR13). Nevertheless, the item works in the sense that the respondents choose an answer option that reflects their opinion of how the teachings of Mohammed are applicable today. |
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| There is no justification for any kind of terrorism. [Es gibt keine Rechtfertigung für jede Art von Terrorismus.] | Nein | All test persons reject terrorism and, with one exception, respond with "fully agree" or "rather agree". Only one test person answered with "do not agree at all" (DE03). However, one learns from the explanatory statement that she was mistaken in the direction of the scale and should actually have indicated "fully agree". She does not notice the error even during the inquiries and leaves her answer. Some stress that terrorism has nothing to do with religion and that Islam does not justify terrorism (DE04, TR07). The understanding of terrorism was not systematically investigated, but the answers of the test persons show that they sometimes have different views on what is covered by it. Associations include attacking another country (DE01), taking a stand against a state (TR06), but also terror against civilians (DE02), killing innocent people without reason (DE04), "injustice and murders" (TR08) and taking human lives (TR10). |
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| Killing is justified if it is an act of revenge. [Das Töten ist gerechtfertigt, wenn es ein Akt der Rache ist.] | Nein | With the exception of two test persons, all test persons state that they do not agree with this statement at all ("Killing is never justified." ;DE05). Some test persons refer to the laws and that only courts decide on punishment. Some point out that Islam also prohibits killing. Several explain that revenge only creates a cycle of violence. Two test persons indicate "medium approval". One respondent argues that killing can be justified when it is about one's own family (AR12). Another test person "does not see that the people who have killed are not punished" (TR06). In all cases the answer and the justification are the same. |
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| We should answer terror with terror. [Wir sollten Terror mit Terror beantworten.] | Nein | All respondents to the German questionnaire fully disagreed with the statement. In the Turkish questionnaire, three out of five test persons do so, in the Arabic questionnaire one in four. These people justify their response by saying that terror is never a solution, but rather reinforces the cycle of violence:
Two Arabic test persons state "rather not agree". One test person explains: "Only if no other solution can be found, is that the case" (AR11). The other explains that she thinks war is bad, and that she knows war from her own experience (AR12). Only two test subjects argued that it is difficult to talk rationally with terrorists. In these cases too, the justification fits the answer given:
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| War is the beginning of salvation. [Krieg ist der Beginn der Erlösung.] | Nein | The last item is the only one that causes confusion in terms of content and, in part, language. None of the test persons interpreted the term "salvation" in a religious sense. TR10 reads the item in Turkish with astonishment. She asks to hear the German version of the question, but then confirms that the two versions are identical in content. After she reads the item again, she asks, "Well, if I start a war, let that be the one for my salvation" and finally chooses "don't agree at all". Another Turkish test person says that the Turkish translation does not speak of salvation but of freedom (TR09). An Arabic test person says that in Arabic there is not salvation but peace (AR14). |
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| a) I feel a strong sense of belonging to my culture of origin. [Ich fühle mich meiner Herkunftskultur stark zugehörig.] | Nein | As mentioned above, most test persons (rather) agree with this item. Only four test persons chose the middle category "partly". The test persons were asked to explain why they agree or disagree with the item.
Two subjects (TP 01, 07) who "fully agree" with the statement and two subjects who "rather agree" (TP 10, 15) choose their answers "because I have no other culture of origin" (TP 01). For these test persons there is no possibility of comparison, because "I was born here" (TP 10). Test person 10 further explains, "I already like my culture". Similarly, test subject 05 argues, who also fully agrees. She says, "I live here in harmony" (TP 05). Test person 06 also "fully agrees" with statement a), but refers the answer to her French culture of origin. She explains that "the most important times [childhood, youth] I spent there. […]. The inner core belongs to the culture of origin". However, from the explanations of test persons 07 and 14, who "fully agree", and 15, who “rather agree” to the statement a), it can be seen that they feel the need to justify their agreement. Test person 15 emphasizes: "But I don't belong to Pegida! " Test person 14 reports that she was born in the post-war years and that "one has to leave out some periods where things did not go so [peacefully]”. Test person 07 finds "being German [...] very exhausting at the moment". Test person 12 justifies her answer "rather agree" with the fact that "Germany does not have a strongly formative culture". She feels that the German culture is "loose" and therefore not so strongly associ-ated. Similar to test person 12, test person 02 also justifies her answer. Her mother comes from Germany, her father from Italy. She rather agrees with the statement, "but not perfect, because you still have a different way of doing things when you have two parents [who have different origins]. And that's why I only agreed more because I grew up here in Germany and also grew up here with my mother. So I only partly noticed the other side”. On the other hand, test person 13 agrees more, but describes her family and social imprint as so strong that her culture remains "into old age" . The response category "rather agree" thus has two different functions here: Two test persons want to express that they do not fully agree with the German culture because of its perceived low imprinting power, for the other test person the answer category stands for the fact that one cannot completely get away from his family background. Of the four test persons (TP 03, 04, 08, 09) who agree with the statement "partly agree", three are migrants (TP 04, 08, 09). Test person 03 speaks of her previously reported lack of connection to her culture of origin: "Partly I feel connected to my culture of origin, because my parents are also from Germany. And partly I also feel strongly connected as a German and with my home country, partly not at all. Sometimes I call myself a world person because I am very curious. I could also live well in another country." The answers of the test persons with migration background are similar. On the one hand, they feel part of their culture of origin, on the other hand, they feel at home and connected (TP 08, 09). Test person 04 reports that she is aware of her Chinese roots, but that she has "not grown” into the traditions and the typical social interactions, because she has lived in China only for a short time in the context of an exchange program, "therefore I am not familiar with it in this depth" (TP 04). Test person 11, who also has a migration background, rather agrees with the statement: "I do not fully agree with the statement, because I grew up in a dual-cultural environment. With the western culture and my culture of origin, into which I was born. I definitely feel a part of it, but I feel just as much a part of Western culture in Germany". |
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| b) It is quite clear to me what belonging to my culture of origin means to me. [Mir ist ziemlich klar, was die Zugehörigkeit zu meiner Herkunftskultur für mich bedeutet.] | Nein | Also for item b) the majority of the test persons "rather" (n=6) or "fully" (n=5) agree. Only test person 03 "rather does not agree" and test person 10 chooses the answer "partly agree". The test persons 08 and 15 do not select an answer here. For both it is not clear what this statement refers to: "I do not know what should be clear to me" (TP 08). When asked what belonging to their culture of origin means to them personally, subject 08 states that the Polish language is important to her and that she can speak it with her children. She further explains that although she comes from Poland, "I would certainly not say I am Polish. Because I'm not really Polish any more. I'm so in between, such a mixture." When asked whether she would describe herself as German, test person 08 also answers with "no, I would definitely not. I have an accent, I can't tell anyone that I am German. I don't want that either, I don't need that either" . Test person 15 also has a problem. For him it is not clear how the meaning should be expressed: "What does ‘means to me’ mean? Whether I am emotionally... I have problems. I have to think about what that means. Whether I'll put my hand on my heart and sing the anthem when Germany is in the final? Or whether I'll just sit still? It's a bit unclear to me which direction this is going in. Is it about patriotism or, conversely, about demarcation? I have the feeling, ‘What do they want from me?’” (TP 15). For subject 08, item b) poses a problem because of her migration background, subject 15, who is German, does not have a clear frame of reference and therefore refuses to answer. Test person 03 rather disagrees with the statement, but justifies her answer similarly to the test persons who did not give an answer. She says she cannot assess "what it means emotionally for me. That would be something I would have to think about for quite a long time" (TP 03). Test subject 10 responded to item b) with "partly", but argues similarly. He says, "Partly I know, but partly I don't know either. I would have to google how German culture is expressed. I have not yet thought about the word" (TP 10). The explanations of the test persons with a migration background are striking here, but in particular those of test person 04, who also stood out in item a). She agrees "completely with the statement", but reports very neutrally, "I know which criteria have to be fulfilled so that I belong 100% to this country" . She interprets the statement to mean that she is aware of certain points, such as traditions and language of her parents' Chinese culture of origin, which she would have to meet in order to belong to the country completely. Accordingly, she answers the statement not in relation to the personal significance of belonging, but in relation to existing factual knowledge about the parents' culture of origin. In stark contrast to the statement of test person 04, the statement of test person 06 is in complete agreement with the statement of test person 04. She justifies her answer with the statement "that I will never be like the Germans" (TP 06). She is very aware of her cultural roots and their significance for her. Test person 09 is also very aware of her cultural roots, agrees more with statement b), and explains that "it is quite clear to me what would have been different in my life if it had been different. I can imagine it pretty well. If I did not have the cultural background or if I had stayed there" . Test person 11 also agrees more with the statement, and attributes it to "the traditions and customs. That I stick to traditions [...] that you live a little bit according to them." The three remaining test persons, who fully agree with the statement, also give different reasons for their answers. Either with the fact that they feel comfortable and at home here (TP 05) or that they identify strongly with their culture of origin (TP 14). Test person 07 says that she fully agrees because she has spent her whole life in Germany and "therefore I can't think of anything else but agreeing with that" . Test person 01 "only" rather agrees because she is not 100% sure "what the culture of origin says, what is behind it - apart from religion and values" . Test person 02 rather agrees with the statement, because "this sounds a bit like the first statement to me" , as well as test person 13, who with increasing age returns to her cultural and family roots. Test person 12 answered "out of feeling" and did "not think that long". Regarding item b), it can be noted that the test persons cover a broad spectrum with their associations and that similar arguments are reflected in different response options. This is not surprising, since the item is formulated very vaguely and the intention is not clear. |