However, they began to migrate in larger numbers during the second wave; between 1965 and 1973, one hundred thousand Turks and Moroccans came to the Netherlands, and an additional 170,000 from 1974 to 1986.
[citation needed] As of 2009[update], statistics of the Dutch Centraal Bureau voor de Statistiek with regards to people of Moroccan origin showed: For a total of 353,987 persons (176,647 men, 164,881 women).
[16] Even after correcting for socioeconomic circumstances, the crime rate among Moroccans is disproportionately higher, about two times, compared to native Dutch people and those of Turkish descent.
[19] Trees Pels' 1982 literature study of Dutch-Turks and Dutch-Moroccans concluded that, of both groups, due to socio-cultural factors, girls "infrequently" participated in leisure activities.
Bousetta concluded that, in the words of Miriam Gazzah, author of "Rhythms and Rhymes of Life: Music and Identification Processes of Dutch-Moroccan Youth," "the state's policy aimed at political emancipation of Moroccans obstructed rather than promoted the production of new or innovative cultural and artistic developments.
"[19] Laurens Buijs, Gert Hekma, and Jan Willem Duyvendak, authors of the 2011 article 'As long as they keep away from me': The paradox of antigay violence in a gay-friendly country, explained that members of three ethnic groups, Dutch-Moroccans, Dutch-Antilleans, and Dutch-Turks, "are less accepting towards homosexuality, also when controlled for gender, age, level of education and religiosity.
"[14] Buijs et al. say that overrepresentation of Dutch-Moroccans in statistics of antigay violence recorded by Dutch police is not primarily caused by their religion but "more likely the result of their low social-economic position, combined with the fact that their family networks are less tight, and their upbringing less strict, than for example those of Dutch-Turks.
"[21] Buijs et al. say that the lack of tight family networks and the more lax upbringing "draws the Dutch-Moroccans, more often than youngsters from other groups, away from their homes and schools to public spaces, where they learn to live according to the tough and hyper-masculine codes of the culture of the street.