{'fraction_non_alphanumeric': 0.02965931863727455, 'fraction_numerical': 0.006012024048096192, 'mean_word_length': 5.043583535108959, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Paging God: Religion in the Halls of Medicine

take religion in school every year, most schools only offer classes in the Protestant or Catholic religions. Finally, Bucerius stresses the importance of citizenship acquisition for ‘‘second-generation immigrants born in Germany before 2000’’ (p. 187), the group currently excluded by law. Bucerius implicitly argues that whether or not they have a criminal record, second-generation immigrants belong to Germany; and state policy is in part responsible for their current situation. On a broader level, Bucerius underscores ‘‘the absence of room for marginalized people in the formal system’’ (p. 189) and the importance of police officers’ cultural awareness of the norms of minority communities (illustrated in an example of officers failing to remove their shoes in a Muslim household). This book and the research on which it is based are both convincing and useful in clarifying the pain, resilience, and agency of second-generation Muslim minorities seeking to make a life for themselves in Germany, the country in which most of them were born. Bucerius got to know these men, slowly and carefully. They shared with her their experiences of being sidelined academically in school and their difficulties in joining the formal economy. She recognizes the impact of structural barriers in their complaints. She reports on their determination to make a good, ‘‘pure’’ (p. 125) life for themselves when they finish drug dealing, a plan that they feel they can accomplish if they don’t get ‘‘carried away’’ (p. 77). Even as she chronicles their ambitions, rationalizations, and activities, Bucerius recognizes that the energy, innovation, and optimism of these second-generation immigrant young men caught up in the drug trade are no match for the limitations on their life chances imposed from the outside and by their own criminal activities. They often make poor decisions because they don’t believe that the legitimate system will work for them. Most members of the second-generation Muslim immigrant population in Germany do not involve themselves in criminal activity. But like the group of men studied by Bucerius, their access to many legitimate opportunities in Germany is blocked by exclusionary state policy and discriminatory attitudes. As a result, the state does not benefit fully from the talents of those of immigrant background, and the pain experienced by Bucerius’s study group is widely shared by many who do not violate the law.