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1.
Second generation immigrants in Western societies negotiate between cultural sets: the inherited and the acquired culture. For second generation Muslims the negotiation involves personal dimensions such as identity and it deals with the assimilative pressures of the society where they have grown up: a context where their ethnic and religious identities are combined and mixed. From an ecological perspective, these processes happen in the communities where everyday life and cultural transmission take place.This study examines from an ecological perspective the negotiation of identity in young adult second generation Muslim, how their ethnic, national, and religious ties are intertwined with the pressures from the community they perceive as the most important. We started from the community that the participants felt was most important for them and explored the different ways in which their religious, ethnic, and national identities were related to their most important community. Twenty young adult Moroccans settled in Italy since age 6 years were involved in semi-structured in-person interviews. The interview responses highlighted how complex these individuals find managing their ethnic and religious identities and how this process is related to their conception of religiosity and the forms it takes in everyday life (e.g., a system of values vs. a set of practices). 相似文献
2.
This paper examines inter-religious attitudes from the perspective of Muslim minorities living in Western Europe. We examine both Sunni and Alevi Muslims of Turkish origin living in Germany and the Netherlands, and focus on their global feelings towards multiple religious out-groups (Christians, Jews, Muslim out-group, and non-believers). We hypothesize that Sunnis would dislike religious out-groups more than Alevis, and that these group differences in religious out-group feelings can be explained by group differences in host national identification and the three B’s of religious commitment: belonging (religious identification), behaviour (religious practices), and belief (liberal values). Sunnis were found to be rather negative towards Alevis, and Alevis were even more negative towards Sunnis. Furthermore, as expected, Alevis had more positive feelings towards Christians, Jews and non-believers, and this was related to their stronger host national identification, lower religious group identification, lower involvement in religious practices, and stronger endorsement of liberal values. We conclude by pointing at the need to distinguish between subgroups of Muslims instead of treating them as a uniform collective. 相似文献
3.
Australian Muslims are generally perceived as a devalued group in Australia and the public attitudes towards them are generally negative. This context raises questions about belonging and adaptation among Australian adolescent Muslims. The current study investigated how adolescent Muslims relate to their heritage culture, religion, and Australian culture, and which of these three factors is most important to adolescent Muslims’ psychological and socio-cultural adaptation. The study employed a mixed-method design. A total of 321 high school Muslim students (149 males and 172 females) aged between 14 and 18 years completed self-report questionnaires, and a subset sample of 18 students in the same age range, evenly split between males and females, participated in semi-structured interviews. The study revealed a hierarchical pattern of identification among Australian adolescent Muslims, with attachment to their religion being the most important, followed by heritage culture identification and being Australian in third place. Australian adolescent Muslims’ religious identification was perceived overall as more crucial to their socio-cultural and psychological adaptation, than their heritage culture identification or Australian identification. There was an overall modest contribution of Australian identification to adolescent Muslims’ adaptation. This might be connected with the relatively less attachment they show to their Australian identity due maybe to perception of being the target of prejudice, an issue that can be addressed by implementation of prejudice reduction strategies. 相似文献
4.
Using a strength-based approach, the present study examined the mediating role of Muslim American adolescents’ (N = 212; 13- to 18-year-olds; 59% females) multiple-group social identities (i.e., religious Muslim and national American) in the associations between their perceived maternal religious socialization and positive character development. We also explored whether maternal warmth moderated the association between religious socialization practices and identity. Adolescents’ American identity did not mediate the relations between maternal religious socialization and character regardless of adolescents’ perceptions of maternal warmth. However, maternal religious socialization was associated with greater character through adolescents’ stronger Muslim identity, only at moderate and high levels of maternal warmth. Implications of our findings for promoting Muslim-American youth’s positive adjustment are discussed. 相似文献
5.
《Journal of Intercultural Communication Research》2013,42(1):29-48
This paper discusses a survey, carried out by the authors, of Hindu and Muslim men and women in six Indian states to determine if social/cultural identities influenced self-disclosure. Specifically, an individual's sex, religious, and state identity were investigated. Results indicated that across religions, women disclosed more than men. Comparisons based on religious identification and state of birth revealed significant differences between Hindus and Muslims and between states of birth on self-disclosure. Results also suggest the predictive power of religious identification and state of birth vary dependent upon the dimensions of self-disclosure. Implications for future research include further examination of aspects of identity related to self-disclosure. 相似文献
6.
Martin Johnes 《Cultural and Social History》2018,15(1):115-134
Historians have maintained that popular music had an influence upon individuals and in turn society. Yet the historiography of popular music has focused far more on bands and wider social reactions to the music than on understanding how and why fans consumed music. This article demonstrates how a more fan-centric approach can allow for more subtle understandings of the influence and role of popular music in the twentieth century. During the 1970s, progressive rock was an important part of life for many young music fans. It provided them with escape, entertainment and a sense of individualism, community and intellectual reward, much of which centred upon the idea that the genre was different, uncommercial and difficult to access and understand. Progressive rock also encouraged some debate around issues of class amongst the young and helped cement the importance of individualism in middle-class and educated circles. However, many of the values articulated in progressive rock, not least the discontent with contemporary society and the emphasis on intellectual values, were also shared by many within the broader social framework that fans wanted to rebel against. Moreover, other musical subgenres liked to imagine themselves as similarly ‘different’ and thus progressive rock shows that the real significance of popular music for historians is not the music itself but rather how it was consumed and thought about by the fans themselves. 相似文献
7.
Muslims comprise a small, yet important and growing percentage of the population in the United Kingdom. In addition to economic and social hardship, British Muslims are disadvantaged by hostile, Islamophobic attitudes and pervasive discriminatory practices. Previous research testing the Rejection-Identification (RIM) and Rejection-Disidentification (RDM) Models has suggested that the impacts of discrimination on the well-being of minorities may be mediated by processes of increased minority identification and decreased majority identification. The current research utilised these explanatory frameworks to investigate the relationships between personal discrimination and perceived Islamophobia, religious and national identities, and depressive symptoms in young British Muslims aged 16–27 years (N = 142). The results provide support for some, but not all, elements of the theoretical models tested. Specifically, perceived Islamophobia was directly associated with stronger Muslim identity, and personal discrimination was associated with weaker British identity. Furthermore, personal discrimination was associated with greater depressive symptoms; neither social identity was associated with more favourable mental health outcomes; and Muslim identity was weakly, but significantly, associated with higher levels of depressive symptoms. This research points to the need to assess personal discrimination alongside indicators of group level discrimination, to include multiple social identities, and to be mindful of broader social and contextual factors when investigating RIM and RDM. 相似文献
8.
《Journal of Intercultural Communication Research》2013,42(3):199-213
This article examines how Muslims living in France construct, and negotiate their identities in the wake of Law 2004–228, a French law banning the wearing of the Islamic veil in French public schools. This research finds that Muslims deem the Islamic veil or hijab to be a fundamental part of their identity. Muslims describe the hijab as being an important and salient symbol of Islam that runs counter to France's concept of secularism or laïcité. Moreover, French-Muslims assert regulations like Law 2004–228 represent France attempting to control Muslim identity and forcefully integrate this population. 相似文献
9.
François Soyer 《Al-Masaq: Islam & the Medieval Mediterranean》2008,20(2):215-234
The expulsion of the Muslim minority from Portugal, decreed by King Manuel I in December 1496, has been one of the most overlooked aspects of the end of religious tolerance in the Iberian Peninsula at the close of the Middle Ages. Using unedited documentary sources preserved in the national Portuguese archives, this article focuses on the expulsion of the Muslims from Portugal and seeks to challenge a number of assumptions concerning this unprecedented event. Three major questions concerning this expulsion are examined. What evidence is there that the expulsion of the Muslims did take place? Where did the expelled Muslims seek refuge? What were the causes of this expulsion? This article will endeavour to present a new hypothesis relating to the causes of this expulsion, which radically differs from that advanced by modern historians. 相似文献
10.
Suzaina Kadir 《Inter-Asia Cultural Studies》2013,14(3):357-371
Abstract Muslims are a politically significant religious minority in Singapore. This is compounded by the fact that an overwhelming number of Malays are also Muslims. This conflation of Malay ethnicity and religious identity has led to assumptions of homogeneity when addressing Islam in Singapore. This paper argues for greater care in understanding Muslims in Singapore. It tries to show how the conflation of ethnic and religious identities is a product of historical and political factors. It explores the growing pluralism within Islam as Singaporean Muslims are exposed to processes of modernization, globalization and Islamization. Ultimately, the paper argues that growing heterogeneity is leading to new tensions in the vertical linkages between Islam and the State in Singapore. New contestations for religious authority are producing pressures to de-link ethnic and religious identity in political representation. 相似文献
11.
This study is among the first to investigate the religiosity patterns, identity motives and attitudes towards Christians and non-believers among recent Muslim refugees in Finland (N = 128). There are two novelties in this study. First, it applies the religious orientation framework to study religious identities among Muslim refugees in Europe. Second, it combines a variable- and person-centred approach to study religiosity in the context of intergroup relations. Using the variable-centred approach with a multiple mediation analysis, we found that refugees’ extrinsic religiosity was associated with more positive attitudes towards Christians. Neither intrinsic religiosity nor participants’ religious identity motives were associated with out-group attitudes. Using the person-centred approach with a Two-Step cluster analysis, we showed that individuals with higher levels of intrinsic as compared to extrinsic religiosity and those with pronounced religious identity motives were more biased towards non-believers than towards Christians. Attitudes towards Christians and non-believers were similarly positive in a group characterised by equal levels of intrinsic and extrinsic religiosity. We discuss these findings in light of the role of religiosity in understanding Muslim refugees’ attitudes towards receiving societies. 相似文献
12.
Muslims in the U.K. who maintain their religious culture are often viewed as a suspect community. This pre-registered experimental research examined the mediating role of perceived (dis)loyalty as underlying process and the moderating role of acculturation expectations. A total of 334 non-Muslim White British participants in Study 1 and 810 in Study 2 were asked to indicate their acculturation expectations towards Muslims. They were then randomly assigned to read a text that described Muslims in a fictional town as either (a) maintaining their religious culture or (b) adopting the mainstream British culture, or they read (c) a neutral control text. As expected, in Study 1, when Muslims were presented as maintaining their religious culture, trust decreased compared to the control group. Conversely, when described as adopting the mainstream culture, trust increased while support for surveillance of Muslims decreased. Both effects were mediated by the perception of Muslims being disloyal or loyal to the U.K in both studies, respectively. Perceived loyalty to their religious group did not significantly mediate any effect. We replicated these findings in Study 2. Moreover, we showed that describing Muslims as maintaining their religious culture decreased trust and increased support for surveillance especially among participants who expected Muslims to give up their religious culture. Moderated mediation analysis showed that these effects were partly mediated by perceived loyalty to the U.K. We discuss the societal implications of the findings for policymakers and Muslim leaders along with recommendations for future research. 相似文献
13.
Maria Sharapan 《Journal of Intercultural Communication Research》2016,45(5):374-390
In the difficult circumstances of institutional discrimination and political pressure, the Tibetan minority in Nepal negotiate their identity with utmost communicative resourcefulness, tying their values to universal ethics. They resort to their spiritual heritage in their daily intercultural encounters, seeing it mostly as an essential mindset. Developing intercultural personhood through universalization does not challenge identity salience, if one’s culture is adhered to consciously. The respondents are optimistic about preserving their culture, provided the positive factors, such as community living and cultural education, persist. The obstacles are seen in materialistic influences, globalization and lack of interest among the young generation. 相似文献
14.
Poll studies have shown an increase in Anglo-Australians’ negative attitudes towards Australian Muslims. Such studies, however, by their nature present Anglo-Australians as a relatively unified group, making a limited scientific contribution to the understanding of intergroup relations. The present study aimed at revealing differences within Anglo-Australians by examining the extent to which their acculturation orientations and religious identity play a role in differentiating the levels of positive and negative attitudes they hold towards Australian Muslims. A total of 170 second year University students (116 females and 54 males) with a mean age of 22.09 (SD = 5.98) participated in the study. Generally, findings revealed that while Integrationist and Individualist were the most endorsed acculturation orientations, Assimilationist and Segregationist emerged the least, and participants recorded more positive attitudes towards Muslims than negative attitudes. Additionally, Integrationist and Individualist orientations were positively related to positive attitudes and negatively related to negative attitudes; the reverse was the case for Assimilationist and Segregationist orientations. Religious identity of Anglo-Australians predicted positive attitudes towards Australian Muslims but did not predict negative attitudes. 相似文献
15.
At the Council of Clermont in 1095, Pope Urban II (1088–1099) called for a holy war against the Muslims who had wrested Jerusalem from Christian rule and who continued to threaten the Byzantine Empire. His audience responded enthusiastically and undertook a campaign commonly known today as the first crusade, which established several crusader states in the Levant. Some 10 years after the council, a Damascene jurisprudent named ‘Alīb. Tāhir al-Sulamī (d. 499–500/1106) publicly dictated the earliest extant call for a Muslim counter-offensive against these states. Al-Sulamī's message met with little success, unlike Urban's: only 14 years later, at the Battle of Balat (also called Ager sanguinis or the Field of Blood), do Islamic calls to jihād (holy war) seem to have started to have significant effect. Despite marked disparities between the religious traditions of each faith, the entreaties of Urban II and al-Sulamī parallel one another in many ways. On the most basic level, they have identical purposes: both call for a military campaign against people of another faith. Yet their similarities go much deeper than this. The two preachings reveal a common mindset toward religious or holy war that is all the more striking because Christian views on holy war and Muslim doctrines of jihād developed in isolation. Moreover, both demand similar responses from their listeners – responses that subordinate secular interests to sacred ones. So although these calls to action came out of separate theological traditions and addressed audiences in quite disparate social contexts, their similarities appear to reflect cross-cultural medieval attitudes toward holy war. Indeed, they suggest that there were certain basic ideas associated with holy war that were common to the medieval mindset, regardless of the individual's cultural background. 相似文献
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17.
This study examines the attitudes of young Muslim Iranians and young Jewish Iranians regarding intramarriage and intermarriage, and identifies reasons for differences between these two groups. It also examines differences between male and female Iranians in choosing a prospective spouse. The results indicate that Muslim Iranians attitudes regarding mate selection are more liberal (Americanized) than are those of Jewish Iranians. Regardless of religion, male Iranians attitudes regarding mate selection are more Americanized than are those of female Iranians. The findings indicate that cultural, religious, sex role attitudes, and dating patterns are factors in young Iranians attitudes regarding mate selection. 相似文献
18.
The present study explored attitudes of a majority group, Turks, toward dialog with two minority groups, Kurds and Armenians, in Turkey. We examined whether Turks would be equally likely to avoid discussing inequality (power talk) in imaginary dialogs with Kurds and Armenians, two groups that while equally devalued differ in their likelihood of being considered ingroup members. Specifically, we tested the hypothesis that because Turks share a common religious identity with Kurds but not with Armenians, they would be more willing to engage in power talk with Kurds than with Armenians. In addition, we explored the role of intergroup contact, majority group identification (Turkish and Muslim), social dominance orientation (SDO), and the legitimizing ideologies of belief in cultural diversity and perceptions of ethnic discrimination as predictors of willingness for power talk with each group. Ethnic Turks were more willing to talk about commonalities with both minority groups, and less willing to talk about power inequalities with either group, even less so with Armenians than with Kurds. As expected, this difference was moderated by religious identification, such that Turks with stronger Muslim identification were more willing to have power talk with Kurds but not with Armenians. These findings point to the importance of common ingroup identity in majority members’ responses to different minority groups. 相似文献
19.
Immigration often results in changes in family dynamics and gender roles, the loss of social networks and cultural identity, and difficulties interpreting and negotiating a new legal system. Understanding the specific nature of these changes and how factors are interlinked is a challenge for researchers. We explored cultural values, practices and behaviors relating to the family dynamics that Arabic speaking migrants (Sudanese, Iraqi and Lebanese) are confronted with and how they negotiate them in their new Australian environment. This study used qualitative methodology involving seven focus group discussions (n = 64). Participants were purposively sampled from three metropolitan regions of Melbourne, Australia based on (1) geographic location, (2) country of birth, and (3) generation (parents vs. young people). Findings revealed a state of family disharmony characterised by three major themes: (1) parenting and youth freedom; (2) parents’ struggle to preserve cultural values; (3) changes in gender roles post-migration. This study demonstrates that family unity is a core value, a cultural framework through which decisions and the role of family members are determined, and a reference for support and negotiating post-migration experiences and challenges. However, Arabic speaking parents did not trust the legal system, with the perception that it was undermining and against family dynamics and values. Effective family interventions targeting this sub-population will need to incorporate support for parents and positive parenting programs and be built within an intergenerational framework to address an intergenerational acculturation gap. 相似文献
20.
《Journal of Intercultural Communication Research》2013,42(3):235-252
This article examines how a community responds to external pressures to adapt culturally to a dominant cultural/political paradigm. Interviews were conducted in Montreal, Canada in 2003 and in France in 2005. In Montreal interviews were conducted among Chinese shopkeepers residing in Montreal's Chinatown, or Quartier Chinois. In France interviews were conducted with Muslims in various ummahs, or Muslim communities in France. The results of the interviews demonstrate that when a minority group is pressured to linguistically, politically, culturally, religiously, and economically adapt to a dominant paradigm that the minority community will respond by closing itself from the dominant culture. 相似文献