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.     

The Second Religious Globalization in Africa: Changes in the Religious Landscape and the Consequences for Social Peace: The Case of Cameroon

This article describes the changes in the religious landscape in Africa – on both the Christian and the Muslim sides – using the example of Cameroon, with the objective of determining the eventual implications that these changes can have for social peace in Africa. The country has seen a shift from planned and controlled evangelization and Islamization carried out by recognized political and religious authorities, to evangelization and Islamization done by individuals who, even though they represent religious currents recognized around the world, act autonomously. The religious landscape has consequently changed fundamentally on the geographical level: moving from the usual cleavage between the Christian South and the Muslim North to a total breakdown in ethno‐regional religious territories. The same thing can be observed for various Christian denominations, which are no longer confined to their historic ethno‐regional territories. Religious organizations are now set up in an anarchic manner. All of this is taking place in a fragile local and regional environment which could, as argued here, present a genuine threat to social peace in Cameroon.     

Religious coping,stress, and quality of life of Muslim university students in New Zealand

Most of the research on religious coping has been conducted with Christian participants from Western cultures, although in recent years increasingly more studies have been conducted with Muslim participants. For university students in Muslim countries, religiosity is positively correlated with a variety of indices of mental health and psychological well-being, but only a small number of studies investigated coping in Muslims living and studying in a non-Muslim country. The present study thus explored the relationship between perceived stress, quality of life (QOL), and religious coping in a sample of 114 Muslim university students in New Zealand. International Muslim students had higher levels of spirituality/religiousness than domestic Muslim students, and used more positive and negative religious coping methods. For international students, positive religious coping was positively related to QOL and lack of stress, while, for domestic students, negative religious coping was negatively related to the QOL and increased stress. This different pattern may relate to the ethnic background of the participants, and the results of the present study thus highlight that Muslims studying at universities overseas can certainly not be considered as a homogenous group.     

Identity,Perceived Religious Discrimination,and Psychological Well‐Being in Muslim Immigrant Women

The study investigated perceived religious discrimination and three facets of Muslim identity (psychological, behavioural, and visible) as predictors of psychological well‐being (life satisfaction and psychological symptoms) of 153 Muslim women in New Zealand. The results indicated that although visibility (wearing hijab) was associated with greater perceived discrimination, it predicted positive psychological outcomes. Analysis further revealed that the psychological (pride, belongingness, and centrality) and behavioural (engaging in Islamic practices) facets of Muslim identity moderated the relationship between perceived religious discrimination and well‐being. A strong psychological affiliation with Islam exacerbated the negative relationship between perceived religious discrimination and well‐being. Conversely, engaging in Islamic practices buffered the negative impact of discrimination. The research highlights the complexity of Muslim identity in diasporic women.     

Religious Practices Among Islamic Immigrants: Moroccan and Turkish Men in Belgium

This study examines the religious participation of Islamic immigrants in Belgium using data from the Migration History and Social Mobility Survey collected in 1994–1996 from 2,200 men who had immigrated from Turkey and Morocco. Religious participation is measured as mosque attendance, fasting during Ramadan, and sacrificing a sheep at the Festival of Sacrifice. Results show that the religious participation of Islamic immigrants depends on both premigration and postmigration characteristics. Religious participation is higher among immigrants who: (1) attended a Koranic school in their country of origin, (2) were socialized in a religious region of their home country, (3) received little schooling, (4) currently live in an area of Belgium with a greater number of mosques, and (5) associate with a high number of co‐ethnics. These results suggest that the religious participation of Islamic immigrants in Belgium is an outcome of characteristics unique to immigrants as well as processes common among the general population.     

Religious Leaders and the Environmental Crisis

Despite the presence of forward‐looking religious leaders at higher levels, there is little recognition and understanding among local‐level leaders about climate change and the irreversible impacts of global warming. This article illustrates this lack of insight among religious leaders and provides suggestions to increase their awareness of the environmental crisis and its solutions. It uses as examples Islamic teachings that Muslim muftis can use to protect the environment, and emphasizes religious leaders’ influence, roles, and responsibility in establishing justice for the earth, for the next generations, and for all creation. Although most of the facts and examples in this article are from a Middle East and North Africa Region and Islamic perspective, its arguments can be applied generally.     

Religion and society in present‐day Albania

Albania is the only European country with a majority Muslim population (with the arguable exception of Bosnia). In this age of religious prejudice and in view of the terrible policies of ethnic cleansing in its neighbouring countries, Albania's religious climate has remained remarkably tolerant. The intermingling of religions is epitomized by Albania's national hero Skanderbeg who was born an Orthodox, lived as a Muslim, and died a Catholic. The most extreme demands were made on Albania's people of faith during a 23‐year period of state‐proclaimed atheism. A widespread revival of all religions after 1991 is generally thought to be in similar proportions to those at the start of the century. As we near its close, we can only hope that interaction between religious groups continues to remain peaceful and tolerant.     

Christian‐Muslim relations in the African context

Abstract

The course of Islam and Christianity in Africa as well as statistical figures suggest a wide variety within, as well as considerable divergence between, both religions in the many African contexts. Though the majority of African Muslims still stick to a ‘traditional African Islam’, we observe a resurgence of Islam reflecting a growing religious awareness, on the one hand, and tendencies towards an ideological re‐interpretation (Islamism), on the other. Trends in resurgent Islam are highlighted by the examples of Islamic internationalism and da'wa, the modernisation of Islamic education, and the proliferation of Islamic political groups all over the continent. Various dimensions of Christian—Muslim relations in Africa today show areas of conflict as well as of cooperation and exchange. Against the background of the economic and social disintegration of many African societies, there is no alternative to inter‐religious dialogue which must be based on an authentic African theological foundation, being rooted in the African heritage shared by Muslim and Christian communities alike.     

Are Muslims a Distinctive Minority? An Empirical Analysis of Religiosity,Social Attitudes,and Islam

Scholarly and public discourses on Muslim immigrants in Europe have questioned if Islam is an impediment to sociocultural adaptation and whether Muslims are a distinctive group in their religiosity and social values. We use a new survey of 480 British Muslims in conjunction with the British Social Attitudes Survey to examine differences between Muslim and non‐Muslim Britons on religiosity (practice, belief, salience) and moral and social issues regarding gender, abortion, and homosexuality. Muslims are more religious than other Britons, including both British Christians and religious “nones.” Muslims also are more conservative than other Britons across the range of social and moral attitudes. Multivariate analysis shows, however, that much of the difference on moral issues is due to socioeconomic disadvantage and high religiosity among Muslims. Although being a highly religious group in an otherwise secular country renders Muslims distinctive, factors that predict social conservatism among all Britons—high religiosity and low SES—apply similarly to Muslims.     

When Muslims marry non‐Muslims: marriage as incorporation in a cape Muslim community1

This article, based on anthropological fieldwork in a township community in Cape Town, South Africa, in 2000, analyses genealogical data on the frequency of inter‐religious marriages in a coloured Cape Muslim community, and presents two Muslim marital narratives in order to illustrate what the limits of tolerance for atypical marital situations with regard to normative Islamic precepts may be in this specific Muslim community. I argue that the high frequency of inter‐religious marriages, as well as the high frequency of inter‐religious marriages involving Muslim‐born females, can only be explained by reference to a field characterised by socio‐religious fluidity, and by reinstating a notion of social agency of Muslim females in the organisation of their own marriages. I describe Cape Muslim identities as hybrid, and Islam as non‐determinative in the making of these identities.     

Religion in the Hallways: Academic Performance and Psychological Distress among Immigrant origin Muslim Adolescents in High Schools

Islamic norms and Islamophobia present unique challenges for Muslim adolescents in Western countries. For Muslim students, even “secular” public schools are not a religion‐free space because their religious beliefs and values are central in their manner of living. To inquire more about these issues, an exploratory sequential design mixed‐method study was conducted that included focus groups and a survey addressing the public school experiences of Muslim adolescents in a Midwestern state in the United States and how those experiences are related to their academic achievement, educational aspirations, and psychological adjustment. Overall, the findings characterize this study's sample as coping well in the school context in terms of academic achievement, high educational expectations, and relatively low levels of psychological distress. However, those who experience greater frequency and severity of hassles at school report higher levels of psychological distress. In particular, the frequency of hassles associated with representing Islam, limited English competency, relations with both Muslim and non‐Muslim peers, and religious discrimination at school related to increased distress. Together, these findings suggest the importance of considering both individual and ecological determinants of wellbeing for Muslim adolescents. The findings also suggest the importance of looking more carefully at the sample, context, and time when the data were collected before making generalizations within or across cultural and/or religious groups.     

On the links between positive religious coping,satisfaction with life and depressive symptoms among a multinational sample of Muslims

This study tested the levels and consequences of positive religious coping among a multinational sample of Muslims. The sample consisted of 706 university students recruited in three Muslim countries: Israel/Palestine, Turkey and Malaysia. Participants' average age was 22.61, and 65% of them were females. This investigation applied a cross‐sectional comparative methodology. Measures used: demographics, positive religious coping, satisfaction with life and depressive symptoms. The findings indicated that (a) participants reported high levels of positive religious coping usage, and Malaysians scored significantly higher in this regard than both Palestinians and Turks; (b) positive religious coping correlated positively with satisfaction with life but was not linked to depressive symptoms and (c) the magnitude of correlation between positive and satisfaction with life was significantly higher among Malaysians than among both Palestinians and Turks. The findings suggest that to understand the implications of positive religious coping for the health and well‐being of Muslims, a detailed and nuanced analysis is needed.     

“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.     

Heavy metal Muslims: the rise of a post-Islamist public sphere

This article explores the emergence of new, youth-oriented public spheres in the Middle East and North Africa through the lens of the burgeoning extreme music scenes across the region. I argue that the seeming incongruity of genres such as extreme heavy metal or gangsta rap becoming popular in the Muslim world is a reminder of the diversity of contemporary Islam; more deeply, it reveals that the borders between religious belief and seemingly secular practices in Muslim societies are increasingly porous, with politically marginalized young metalheads and their more activist religious peers sharing many of the same societal goals. These are greater autonomy and even democracy, the right for tolerance of divergent views, and the rejection of the hypocrisy, corruption and authoritarianism of their leaders. I conclude with an analysis of the political implications of a still tentative rapprochement between ostensibly secular artists and the religious forces who less than a decade ago were spearheading their persecution, and in some cases prosecution, across the region.     

The Academic Advantage of Devotion: Measuring Variation in the Value of Weekly Worship in Late Adolescence on Educational Attainment Using Propensity Score Matching

This study measures the effect of regular worship attendance at age 17 on total years of schooling by age 25, using data from the National Longitudinal Survey of Youth 1997. Expanding on previous work, this study estimates differences in the impact of worship attendance by race and family income status using propensity score matching. Individuals who frequently attend religious services complete .69 more years of schooling than similar individuals who do not frequently attend services. There are significantly greater returns to attendance for low‐income youth and no significant difference in returns by religious affiliation. These findings suggest that religious observance provides greater benefits for low‐income individuals or perhaps provides resources high‐income individuals have access to elsewhere. Moreover, this study extends previous work by examining a more recent and nationally representative sample of youth and by using methods that allow for greater causal inference.     

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.     

Abortion in Islamic Ethics,and How it is Perceived in Turkey: A Secular,Muslim Country

Abortion is among the most widely discussed concepts of medical ethics. Since the well-known ethical theories have emerged from Western world, the position of Islamic ethics regarding main issues of medical ethics has been overlooked. Muslims constitute a considerable amount of world population. Turkish Republic is the only Muslim country ruled with secular democracy and one of the three Muslim countries where abortion is legalized. The first aim of this paper is to present discussions on abortion in Islamic ethics in the context of major ethical concepts; the legal status of the fetus, respect for life and the right not to be born. The second aim is to put forth Turkey’s present legislation about abortion in the context of Islamic ethical and religious aspects.     

Determinants of Attitudes Toward Muslim Students Among Flemish Teachers: A Research Note

Muslims are now the second largest religious group in almost all Western countries and a large majority of Muslim citizens are children who attend schools. However teachers’ attitudes regarding the education of Muslim students are largely ignored by educational researchers. In this study, we investigate the determinants of teachers’ attitudes among Flemish (Belgian) teachers (N = 620). Regression analysis has revealed that female teachers, Muslim teachers, younger teachers, and teachers with a four‐year college degree have significantly more positive attitudes. Most interestingly, we found that teachers working in schools that enroll a larger share of Muslim students (greater than 50 percent) have more negative attitudes toward Muslim students than other teachers. The implications of these findings for educational policy are discussed.     

Feelings toward refugees and non‐Muslims in Turkey: The roles of national and religious identifications,and multiculturalism

The current study, conducted in Turkey, examined feelings toward Muslim refugees among Turkish participants (n = 605) in comparison to feelings toward established non‐Muslim national minority groups. Using the social identity perspective, these feelings were examined in relation to national and religious group identifications, and the endorsement of multicultural beliefs. The feelings toward both refugees and minority communities were similarly negative, yet the processes behind these feelings were somewhat different. While stronger national identification was associated with more negative feelings toward Muslim refugees, stronger religious group identification was associated with more negative feelings toward non‐Muslim minority communities. Further, higher endorsement of multiculturalism was associated with less negative feelings toward both refugees and minority communities, but only for relatively low national identifiers.     

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.