Reaching the Limits of Secularization? Turkish‐ and Moroccan‐Dutch Muslims in the Netherlands 1998–2006

This research note focuses on Muslim minorities living in a secular context, the Netherlands. The question is whether mosque attendance among Turkish‐ and Moroccan‐Dutch changed between 1998 and 2006, testing mechanisms of religious decline and religious vitality. Elaborating on previous research of the same Muslim groups, this study examines a longer time span and adds contextual‐level explanations. Whereas previous research reported a linear trend towards secularization over time and over generations, in recent years the trend has become more complex. The revival of religious attendance among the second generation is most striking. Forces of secularization such as educational attainment and generational replacement gradually lose their predictive power. Over time, processes of secularization are therefore not inevitable.     

Measuring Religiosity in a Majority Muslim Context: Gender,Religious Salience,and Religious Experience Among Kuwaiti College Students—A Research Note

The meaning of traditional and alternative measures of religiosity in a majority Muslim context is examined using the Islamic Social Attitudes Survey (ISAS). Specifically, this article reports a test of whether traditional religiosity measures are useful in a majority Muslim context. Differences between men and women are explored as well as the extent to which demographics, schools of thought, and religious socialization are significantly correlated to religious salience and religious experience. Results suggest the need to use alternative measures of Islamic religiosity and to take gender difference into account. Islamist political affiliation and religious socialization are positively associated with religious salience and experience for women, while more traditional measures such as mosque attendance and Qur’anic reading are associated with religious salience and experience for men, even after controlling for religious sect.     

A Research Note on Islam and Gender Egalitarianism: An Examination of Egyptian and Saudi Arabian Youth Attitudes

Despite the importance of young people in determining future trends in women's advancement in the predominantly Muslim countries of the Middle East, no quantitative study to date has focused exclusively on the relationship between Islamic religiosity and gender egalitarianism among youth in the region. Using data from the Youth, Emotional Energy, and Political Violence Survey, I investigate the relationship between Islamic religiosity and gender egalitarianism among youth in Saudi Arabia and Egypt, devoting special attention to gender differences within countries. Particular dimensions of Islamic religiosity have different effects on gender egalitarianism by group, reflecting social currents in each country's civic sphere. For young men in both contexts, orthodoxy and mosque attendance are negatively associated with gender egalitarianism. In contrast, for Egyptian young women self‐identified religiosity positively affects gender egalitarianism while for Saudi Arabian women, Islamic religiosity has no effect.     

Explaining Muslim Americans’ Opinions on Salient Issues

Despite numerous individual success stories of living the American dream, the Muslim American community still remains one of the most misunderstood and underrepresented minorities in the United States. This study investigates the views of this community by mapping and explaining members' investigates on a number of issues of social and political import. It shows that the issue attitudes of Muslim Americans are rather uniform on some social and non-social issues but very diverse on others. Moreover, it also shows that the differences of opinion that were uncovered can be explained by a variety of factors including a respondent's ethnic or national origin and how committed a respondent is to the practice of Islam, defined by the frequency of mosque attendance. While these results are temporally limited, they do show that this is a very diverse community and set a strong foundation for further quantitative and qualitative investigations of how Muslim Americans' religious practices, ethnic backgrounds, and socio-economic characteristics affect their essential social and political beliefs.     

The mosque and social control in Edinburgh's Muslim community

The present paper is based on an ethnographic study of the social organisation of one of the main mosques (Markazi Jamia Masjid‐i‐Anwar‐i‐Madina) in Edinburgh, the capital of Scotland. The main focus of the paper is the ways the mosque operates as an agency of social control among the Muslim population of Edinburgh. This study identifies sabaq—mosque‐based religious education of young Muslims—and the Jom'a (Friday) congregational prayer as the two main mechanisms of social control within the mosque. It is argued that while the social organisation of the mosque is, in some important ways, a response to and shaped by exclusionary practices in the wider society, it plays a central role in the maintenance of order in the Muslim community of Edinburgh.     

Religion and Civic Engagement in Muslim Countries

Previous studies of religion on civic and political participation focus primarily on Western Christian societies. Studies of Muslim societies concentrate on Islamic religiosity's effect on attitudes toward democracy, not on how Muslim religious participation carries over into social and political arenas. This article examines the relationship between religion and civic engagement in nine Muslim‐majority countries using data from the World Values Surveys. I find that active participation in Muslim organizations is associated with greater civic engagement, while religious service attendance is not. In a subset of countries, daily prayer is associated with less civic engagement. The main area in which Muslim societies differ from Western ones is in the lack of association between civic engagement, trust, and tolerance. Religious participation is a more significant predictor of secular engagement than commonly used “social capital” measures, suggesting a need to adapt measures of religiosity to account for differences in religious expression across non‐Christian faiths.     

Negotiating Multiple Identities,Constructing Western‐Muslim Selves in the Netherlands and the United States

This article evaluates the psychological processes, discursive practices, and sociopolitical mechanisms underlying the identity reconstruction of Muslim immigrant women in the United States and the Netherlands. Specifically, it focuses on the ways in which Muslim immigrant women who are embedded in both Islamic and Western cultures negotiate their traditional and modern identities and self‐representations and construct a coherent self‐narrative about their bicultural existence as “Western‐Muslim.” The qualitative evidence presented here expands existing theoretical and empirical discussions on biculturalism and acculturation by demonstrating the ways in which contextual factors define the negotiation repertoire that is available to bicultural individuals. The findings of this article also call into question some of the earlier findings on cultural conflict hypothesis, because it shows that successful negotiation of bicultural identities depends not so much on whether the individual perceives these identities and cultures to be compatible with each other, but rather on the availability of a coherent self‐narrative of belonging to both cultural worlds.     

Unpacking East–West Differences in the Extent of Self‐Enhancement from the Perspective of Face versus Dignity Culture

The question of whether or not the need for self‐enhancement is culturally universal has been a controversial issue in cultural psychology. Though there have been numerous studies arguing that East Asians also have the need for self‐enhancement, the controversy remained. We contend that the field is ready to see a cohesive theory that integrates and explains when and why East Asians do and do not manifest their need for self‐enhancement. In this paper, we provide the theoretical logics of and rationales behind face and dignity cultures as the new theoretical proxies that integrate and explain East Asians' self‐enhancing behaviors, supplementing the former approach that uses the individualism‐collectivism dichotomy. In particular, four representative properties of face culture — humility, public (versus private) concern, prevention regulatory focus, and harmony — are discussed to explain cross‐cultural differences in the extent and ways of manifestations of self‐enhancement motivation between European Americans and East Asians. Theoretical corroborations and empirical findings supporting this approach are also discussed.     

Islamic identity and its role in the lives of young Swedish Muslims

This paper concerns the level of wellbeing experienced by Swedish Muslim youths and young adults as well as the ways in which this is influenced both positively and negatively by their sense of Islamic religious identity. Taking Akerlof and Crantons’ Treatise on “identity economics” as its point of departure, the paper explores, discusses and analyses the following two questions: (1) what are the contexts in which identification with Islam tends to facilitate the wellbeing of Swedish Muslim youths and young adults; and (2) what are the contexts in which identification with Islam tends to destabilize (or increase the sociocultural discomfort of) this same group. Here, the notion of Islam as a “resource” is important, since this underlines its potential to resolve the types of existential dilemmas that are often found to confront the young and undermine their sense of wellbeing. The paper bases its assessments on the results of a questionnaire concerning life, values, relations, leisure time activities and religion that was distributed to a total of 4,000 young Swedes, a certain number of whom identified themselves as “Muslims”. Apart from studying the survey’s Muslim-specific results, I have conducted a number of additional interviews with young Muslim respondents, aiming to extend our understanding beyond the strictly quantitative findings of the material. The survey indicates that, much like their Christian counterparts, a majority of the Muslim respondents considered their belief in Islam to be a private, personal matter; one-third described themselves as “seekers”—an identification that previous research has found to be associated primarily with secular majority youth. The results further indicate that a majority of Muslim youths have a low level of confidence in religious leaders and that very few are actively involved in mosque activities and the like; on the contrary, they prefer to spend their leisure hours earning money, being with friends and/or “working out” at the gym. While the survey found that the vast majority of Muslim respondents looked upon the social and spiritual dimensions of Islam as a positive resource, the interviews indicate that the ability of young Muslims to appropriately shift between different forms of cultural belonging is highly advantageous as well.     

The Limits of Secularization? The Resurgence of Orthodoxy in Post‐Soviet Russia

The collapse of the Soviet Union ended a long period of state repression of religion, facilitating a possible religious revival in Russia. Despite evidence of increasing levels of Russian Orthodox identification in the 1990s, however, the debate over whether post‐Soviet Russia is an exception to secularization trends elsewhere continues. We address this debate by examining trends in Orthodox identification and church attendance and their impact on conservative moral values, as well as the basis of religiosity in age cohorts, using a seven‐wave national, stratified random sample survey covering 1993–2007. The analysis indicates continued growth in Orthodox self‐identification, increased church attendance, and an increasingly strong association between religiosity and conservative morality over this time period. Moreover, signs of religious revival are most pronounced among the cohort of people who came to maturity after communism ended. The resurgence of Orthodoxy in Russia provides a robust exception to secularization trends in Western Europe.     

Hyper‐affiliation to the Religious In‐group Among British Pakistani Muslim Gay Men

This article examines how British Muslim gay men may safeguard membership in the religious group, which can be threatened as a result of self‐identifying as gay. Twenty British Pakistani Muslim gay men were interviewed. Data were analyze using an interpretative phenomenological analysis through the heuristic lens of identity process theory. The following themes are discussed: (i) ‘gay identity casting doubt upon one's Muslim‐ness’; (ii) ‘Ramadan: a symbolic opportunity to be a “true Muslim”’; and (iii) ‘accepting “Muslim views” and religious authenticity’. Data suggest that threatened Muslim identity can lead to hyper‐affiliation to the religious in‐group, which is achieved through a multitude of substrategies. Practical implications are discussed. Copyright © 2013 John Wiley & Sons, Ltd.     

Religious Attendance and Volunteering: Testing National Culture as a Boundary Condition

Numerous studies have documented the importance of religion, and especially of religious congregational attendance, in regard to volunteering. Most of these studies focus on individual and contextual factors, usually within one country. Recent studies suggest that the association between religious attendance and volunteering varies among countries. We hypothesize that national culture plays an important role in explaining volunteering mainly as a moderator of the relationship between religious attendance and volunteering, especially on volunteering to help people in need. To support this position, we used individual‐level data from the World Values Survey (WVS) coupled with national data on cultural measures. This enabled assessment of these relationships using a multilevel analysis of individuals nested in countries. We used two models of national culture, Hofstede (1984) and WVS to explain the differences between countries. We found direct relationships between national culture constructs (power distance and survival/self‐expression values) and volunteering. We also found that individualism, power distance, and survival/self‐expression values moderated the effect of religion on volunteering, with a stronger relationship between religious attendance and volunteering in nationalities with self‐expression values, high power distance, and low individualism. Theoretical and practical implications of this approach are discussed.     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

“Unpacking” the Identity‐to‐Politics Link: The Effects of Social Identification on Voting Among Muslim Immigrants in Western Europe

The identity‐to‐politics link assumes that individuals who share a certain demographic feature also share common political pursuits. This article critically examines that presumed relationship by analyzing how voting probability is affected by social identification in combination with other elements—namely, perception of shared grievances and group resources. Tallying responses from Muslim immigrants in Belgium, Germany, Switzerland, and the United Kingdom via surveys conducted for the European research project EURISLAM, this study supports the assumption that social identification affects voting in specific circumstances. The results show that identifying with the origin country decreases voting probability among Muslim immigrants in Europe. Another finding was the context‐specific effect of social identification. That is, origin‐country identification's effect is contingent on an individual's perception of shared grievances and national identification; and origin country and religious identifications' effects are contingent on an individual's perception of shared grievances, national identification, and group differences.     

The association between stress,self‐esteem and depressive symptoms in adolescents

This cross‐sectional study investigated gender and age differences on domains of stress, self‐esteem and depressive symptoms, as well as the association between those domains using a sample of Norwegian adolescents (N = 1,239). The data was analysed using Pearson product moment correlation, t‐tests, and hierarchical multiple regression analyses. The results showed significant differences between genders. Girls scored higher on five of seven stressor domains comprising peer pressure, home life, school attendance, school/leisure conflict and school performance as well as depression, while boys scored significantly higher on self‐esteem. The hierarchical multiple regression analysis showed that higher stress from school performance and school attendance related significantly to more depressive symptoms in both genders. Additionally, stress of home life significantly related to more depressive symptoms in girls, whereas stress of peer pressure was significant in association with depressive symptoms in boys. A strong, inverse association was found between self‐esteem and depression controlled for stress, especially in girls. Self‐esteem was not found to be a moderator of any stressor‐depression interactions. In conclusion, the results give support for the significant role of stress and self‐esteem on the experience of depressive symptoms in adolescents.     

Collective school-type identity: predicting students' motivation beyond academic self-concept

In Germany, according to their prior achievement students are tracked into different types of secondary school that provide profoundly different options for their future educational careers. In this paper we suggest that as a result, school tracks clearly differ in their social status or reputation. This should translate into different collective school‐type identities for their students, irrespective of the students’ personal academic self‐concepts. We examine the extent to which collective school‐type identity systematically varies as a function of the school track students are enrolled in, and the extent to which students’ collective school‐type identity makes a unique contribution beyond academic self‐concept and school track in predicting scholastic motivation. In two cross‐sectional studies a measure of collective school‐type identity is established and applied to explain motivational differences between two school tracks in Berlin. In Study 1 (N = 39 students) the content of the collective school‐type identity is explored by means of an open format questionnaire. Based on these findings a structured instrument (semantic differential) to measure collective school‐type identity is developed. In Study 2 (N = 1278 students) the assumed structure with four subscales (Stereotype Achievement, Stereotype Motivation, Stereotype Social, and Compensation) is proved with confirmatory factor analysis. This measure is used to compare the collective school‐type identity across school tracks and predict motivational outcomes. Results show large differences in collective school‐type identity between students of different school tracks. Furthermore, these differences can explain motivational differences between school tracks. Collective school‐type identity has incremental predictive power for scholastic motivation, over and above the effects of academic self‐concept and school track.     

Mirror Self‐Recognition and Self‐Identification

That great apes are the only primates to recognise their reflections is often taken to show that they are self‐aware—however, there has been much recent debate about whether the self‐awareness in question is psychological or bodily self‐awareness. This paper argues that whilst self‐recognition does not require psychological self‐awareness, to claim that it requires only bodily self‐awareness would leave something out. That is that self‐recognition requires ‘objective self‐awareness’—the capacity for first person thoughts like ‘that's me’, which involve self‐identification and so are vulnerable to error through misidentification. This objective self‐awareness is distinct from bodily or psychological self‐awareness, requires cognitive sophistication and provides the beginnings of a more conceptual self‐representation which might play a role in planning, mental time travel and theory of mind.     

Islam as a new social actor in Italian cities: mosque controversies as sites of inclusion and separation

Most Muslim immigrants oscillate in the public sphere between three levels in the public sphere: the local, the national and the transnational. While the national and transnational levels continue to be marked by a strong degree of conflictuality, it is at the local level where new integration strategies are implemented and ‘social capital’ is acquired. The comparison between two similar debates over the construction of a mosque in the Italian cities of Bologna and Florence with opposite outcomes reveals the importance of the local dimension in the construction of a national Islam and the significance of appropriate participatory tools in the inclusion of Muslims in the local public sphere. In particular, the article highlights the link between the legitimacy of Islam in the fabric of the city and the degree of openness of the Islamic community. It also illustrates how overcoming the reluctance and fear of different actors can allow citizens to assimilate the idea of ‘a mosque in the city’ and not just of ‘a mosque for Muslims’. The article describes how the use of appropriate tools, particularly of participatory decision-making, has made it easier for marginalised or politically excluded individuals to take steps towards full citizenship and for the Muslim community to emerge as a legitimate social actor in the local public sphere.     

Both Ethnic and Religious: Explaining Employment Penalties Across 14 Ethno‐Religious Groups in the United Kingdom

This article uses the case of the probability of being in employment among different ethno‐religious groups in Britain over a period of 12 years (2002–2013) to illustrate how different degrees of labor market penalty in the United Kingdom are highly associated with the different processes of racialization they undergo in the United Kingdom. It is argued that what matters in producing the observed inequalities in the United Kingdom is the inescapable centrality of “color” (mainly blackness) and “culture” (particularly being Muslim) and the way different Muslim and black groups have been racialized. The findings of this study leave little doubt that there is a black and a Muslim penalty in the labor market, but at the same time it suggest that these penalties are not fixed but tend to vary in extent and nature.     

The relationship between perceived religious discrimination and self‐esteem for Muslim Australians

Muslim Australians represent one of the fastest growing migrant groups in Australia. They are also the group who, after Indigenous Australians, experience the most discrimination. Previous research on the minority stress model confirms a link between such discrimination and mental health. However, in relation to self‐esteem and discrimination, the results are mixed, potentially reflecting whether people reject or identify with prejudiced views of them and also the type of discrimination being measured. To explore this issue further in an Australian context, we asked 49 Australian Muslims to complete Rosenberg's Self‐esteem Scale and the Perceived Religious Discrimination Scale. In support of both the minority stress model and the rejection‐identification model, we found that perceived interpersonal and systemic discrimination accounts for a small but significant variation in self‐esteem. Interpersonal discrimination was negatively related to self‐esteem, and systemic discrimination positively related. The effects of interpersonal discrimination on self‐esteem can guide therapists to interventions that help clients resist internalising discrimination experiences. The effects of institutional discrimination support therapists becoming part of the resistance to and challenging of discrimination and inequality.