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Millions were affected by COVID-19 school closures, with parents and schools caught unprepared. Education is expected to play a role in creating equal opportunities, so transferring schooling responsibilities to families may have increased learning inequalities generated by family backgrounds. We examined the time students spent on home learning and explored the role of the schools' distance teaching provision in explaining differences traditionally attributed to parental education, eligibility for free school meals, ethnic background and single parenthood. Using the Understanding Society COVID-19 dataset, we found children who received free school meals, single-parent families and children with parents with lower formal education qualifications and Pakistani or Bangladeshi backgrounds spent significantly less time on schoolwork. However, schools' provision of offline and online distance teaching and homework checking significantly increased the time spent on learning and reduced some inequalities, demonstrating the policy relevance of digital preparedness to limit learning loss in school closures. [ABSTRACT FROM AUTHOR]

The study compares the social mobility and status attainment of first- and second-generation Turks in nine Western European countries with those of Western European natives and with those of Turks in Turkey. It shows that the children of low-class migrants are more likely to acquire a higher education than their counterparts in Turkey, making them more educationally mobile. Moreover, they successfully convert this education in the Western European labor market, and are upwardly mobile relative to the first generation. When comparing labor market outcomes of second generations relative to Turks in Turkey, however, the results show that the same level of education leads to a higher occupation in Turkey. The implications of these findings are discussed. [ABSTRACT FROM AUTHOR]

Turks, most of them Islamic, are establishing themselves in European countries. Studies mostly compare migrant religiosity to other migrants and to majority population in the destination societies. We add those left behind in origin country to this comparison. Using the unique possibility offered by the European Social Surveys, this study compares subjective, individual, and communal religiosity of first and second generation-Turkish origin Europeans with non-migrants in Turkey and European natives in the destination societies. Results show that the mechanisms of religiosity differ for migrants and second generation. Religion fuels the creation of ethno-religious space in the new social environment and intensifies subjective and communal manifestation of piety. However, it is also subject to the secularizing impact of the receiving society in individual religious practise. Second-generation Europeans pray less in their personal sphere but consider themselves more religious than and attend religious meetings as often as non-migrants in Turkey. European natives score much lower on all three dimensions of religiosity than first and second-generation Turkish origin Europeans. [ABSTRACT FROM AUTHOR]