‘Now My Life in Syria Is Finished’: Case Studies on Religious Identity and Sectarianism in Narratives of Syrian Christian Refugees in Austria

Using semi-structured life story interviews with Syrian Christian refugees in Austria, this article investigates the impact on identity of the conflict in Syria and the resulting act of seeking refuge outside Syria. It suggests that the sectarian dynamics of the war affect religious minorities in particular, and the method of using biographical case studies allows an analysis of how the sectarianization discourse is used by interviewees to construct their autobiographical narratives of life as refugees. The results, taken from four case studies, show that in each case, religion is a strong marker, providing a framework for self-interpretation in a period of change and/or disruption. In most cases, post-flight identity as a matter of ‘translocational’ positioning is constructed within the framework of sectarianism. The argument of the article is twofold: first, sectarianism provides a setting for Syrian Christians that is appropriated through diverse biographical patterns. Second, sectarianism as a narrative strategy is modelled by and responds to contexts in the host society. The results of this study aim to offer important suggestions for understanding the particular experience of Christian refugees settling in the European diaspora.     

Displacement as trauma and trauma as displacement in the experience of refugees

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees’ lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one’s mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections.     

We Welcome Refugees? Understanding the Relationship between Religious Orientation,Religious Commitment,Personality, and Prejudicial Attitudes toward Syrian Refugees

ABSTRACT

Approximately 5 million refugees have been displaced since the start of the Syrian civil war in 2011. In 2016, the refugee crisis reached deadly proportions, causing many Syrians to flee their homes in search of asylum. Individual responses to refugees differed as Syrians attempted to resettle throughout the world. Research has shown that religious orientation (intrinsic, extrinsic, quest), religious commitment, and personality traits can help explain prejudicial attitudes toward outgroups. The purpose of this study is to examine the role that personality and religion play in predicting prejudicial attitudes toward Syrian refugees in the United States. The study’s sample consists of 844 participants recruited during the height of the Syrian refugee crisis. Participants completed online surveys through Amazon’s Mechanical Turk. Results of hierarchical regression indicated that personality explained about 14% of the variance in prejudicial attitudes; specifically, Extroversion and Conscientiousness were positively related to prejudice, whereas Agreeableness was negatively related. Religious commitment and religious orientation explained an additional 0.8% to 2.5% variance, respectively, in prejudicial attitudes above and beyond personality. We discuss implications of findings for future research and practice.     

Religion, Social Incorporation, and Civic Engagement: Second-Generation Indian American Christians

Recent studies have shown that participation in religious institutions facilitates the civic incorporation of contemporary immigrants. These studies have focused on either the immigrant generation or on the second generation. This paper contributes to the literature by showing how negotiations and disagreements between generations shape the civic engagement of multigenerational Christian congregations. The research is based on a study of congregations consisting of first- and second-generation immigrants belonging to the ancient Malankara Mar Thoma Syrian Christian church based in Kerala, a state in south India. It shows how first- and second-generation Mar Thoma American conceptions regarding ethnic and religious identity and the social obligations mandated by religion were based on very different understandings about Christian worship, evangelism, social outreach, and their interrelationship. The immigrant generation’s ideas were shaped by the doctrines and practices of the Mar Thoma denomination in India, whereas those of the second generation were influenced by nondenominational American evangelicalism. This paper focuses on the second generation and shows how they developed ideas of American identity and Christian obligation in interaction with and often in opposition to those of their parents’ generation, with the result that contradictory forces affected the civic engagement of these multigenerational congregations.     

‘Just black sometimes’, part 2: reflections on an adolescent's journey

In this second article about work at a refugee centre for unaccompanied minors in Berlin, the author discusses his encounter with Syrian and Afghani adolescents who were enrolled in the program. Issues around adaptation to a new culture are explored with attention to the dynamics of conformity and marginalization. The questions of what happens to adolescent refugees separated from their families, and how their identity formation is shaped by this burden is explored in relation to the author's meeting with a Syrian adolescent living in Berlin. To illustrate the long reach of a missing father who has been left behind, characters from Virgil's Aeneid are discussed to amplify heroic and spiritual aspects within father‐son relationships. The interplay between needing help and allowing for resilience is explored as an important aspect of refugees’ transitions, while also considering variables such as dependence and independence, foreign and familiar, being with or without family, and adjusting to the present and/whilst relating to the past; tensions between these alternatives can create various psychosocial challenges for adolescent refugees.     

Whether a religious group membership is shared and salient influences perceived similarity,political support,and helping intention toward refugees,but not charitable donation

This research investigates the ways in which (un)shared religious group memberships contribute to individual helping responses through perceived similarity in the context of a refugee emergency. Across three studies (N = 762), we examined religious sub-groups of British people's helping responses to religious subgroups of Syrian refugees, in quasi-experimental and experimental designs. Overall findings suggest that sharing a religious group membership with refugee targets increases perceived similarity, political support, and helping intention, but not charitable donation—regardless of shared group membership being subtle or salient. However, when refugee targets' religious identity is that of a salient unshared group membership, not sharing a religious group membership reduces perceived similarity, political support, and helping intention, among those who are religious—with again charitable donation remaining unchanged. These results provide critical insights into developing more effective and unique strategies to promote and mobilize support for refugees among different groups of potential helpers.     

A Threatened Identity: The Mental Health Status of Syrian Refugees in Egypt and Its Etiology

This study utilized the development-based trauma framework on identity traumas to study the cumulative effects of trauma on the identities of Syrian refugees. Participants included 196 Syrian refugees residing in Cairo, Egypt (Mean age = 35.99, SD = 11.05). The rate of post-traumatic stress disorder was 33.5%, and the rate of depression was around 30%; the level of comorbidity was high with a high rate of suicidal plans or attempts (13.7%). Analyses indicated that existential annihilation anxieties, moderated by identity salience, mediated the effects of cumulative trauma on mental health. The results confirmed the utility and validity of the identity trauma model and provided evidence of the dire mental health needs of Syrian refugees.     

Sacred space: function and mission from a sociological and theological perspective

Drawing on interviews with 21 individuals who attend religious services mainly for religious holidays and rites of passage and case studies with a Christian and Missionary Alliance congregation and a Roman Catholic congregation, we offer a sociological and theological discussion of ‘sacred space’. Sociologically, we argue that sacred space is an important reason for why annual attenders attend religious services when they do, mainly because sacred space helps to centre them with some semblance of meaning and direction, transition and transformation in life. Theologically, we show that church leaders, when thinking about and creating sacred space relative to the mission of their church, give importance to individuals' religious journeys and transformation. However, they appear to give greater ascendancy to the missional belief that sacred space should facilitate horizontal relationships between humans more so than vertical relationships between humans and God.     

外来务工女性刻板印象威胁的应对策略与认同管理

为了探讨外来务工女性群体刻板印象威胁的应对策略和认同管理,从天津市WX社区通过滚雪球抽样方法选取124名外来务工女性作为被试,采用问卷调查的形式,测查了外来务工女性群体刻板印象应对策略和认同管理模式,尤其考察了认同基线水平、认同融合、否定策略和榜样策略对于应对和认同管理的有效性。结果表明：（1）外来务工女性群体具有双重认同趋势;具有较高城市认同融合的外来务工女性群体具有显著的认同维护倾向;（2）不同印象管理水平的外来务工女性对否定策略的使用差异性很小,反而是刻板印象威胁的长期性和暴露性是引发否定策略的重要因素;（3）角色榜样成功的应得性对外来务工女性城市认同感的提高具有积极效应;（4）城市务工年数和收入成为这一群体城市认同的主要影响因素。     

“Being Religious” or “Being Spiritual” in America: A Zero‐Sum Proposition?

Recent discussions of religious attitudes and behavior tend to suggest—and in a few cases, provide evidence—that Americans are becoming “more spiritual” and “less religious.” What do people mean, however, when they say they are “spiritual” or “religious”? Do Americans see these concepts as definitionally or operationally different? If so, does that difference result in a zero‐sum dynamic between them? In this article, we explore the relationship between “being religious” and “being spiritual” in a national sample of American Protestants and compare our findings to other studies, including Wade Clark Roof’s baby‐boomer research (1993, 2000), 1999 Gallup and 2000 Spirituality and Health polls, and the Zinnbauer et al. (1997) study of religious definitions. In addition to presenting quantitative and qualitative evidence about the way people think about their religious/spiritual identity, the article draws implications about modernity, the distinctiveness of religious change in the recent past, and the deinstitutionalization of religion.     

Fatal violence – from trauma to offence: A case study in forensic psychotherapy and trauma therapy with a migrant patient

Abstract

That persons who are objects of violence and traumatisation become offenders themselves is a typical feature of ill-fated cycles of violence in countries torn by fierce political, ethnic, and religious conflicts. Some refugees and migrants with this background present a challenge to forensic psychotherapy when they continue such patterns of physical force and criminal behaviour in a host country like Germany, and are found to be either not responsible or of diminished responsibility for their criminal acts by reason of mental disorders or addictions. Their offences create a critical legal situation for them, since they are threatened with deportation. At the same time, their clinical condition is critical, for they were possibly subjected to traumatic experiences by authorities in their past; their cooperation in the treatment can seriously affect their legal status. Finding a way out of these complications has to take these special factors into account. Our paper focuses on the case study of a refugee from North Africa, illustrating a model of cooperation in forensic inpatient treatment, special trauma therapy (narrative exposure therapy), and expert testimony.     

The Narratives of Shia Madurese Displaced Women on Their Religious Identity and Gender Citizenship: A Study of Women and Shi’as in Indonesia

Journal of Religion and Health - This article explores expressions in how the local Shi’as Muslim women refugees define and interpret their religious identity and gender citizenship in...     

‘In Our Country it's Just Poor People who Ride a Bike’: Place,Displacement and Cycling in Australia

This study investigates relationships and characteristics of participation in cycling in Melbourne, Australia, as an expression of place and displacement among persons from culturally and linguistically diverse origins including Asia (i.e. Vietnam, Sri Lanka and Japan) and Arab Africa (i.e. Saudi Arabia, Eritrea and Sudan). Using a mixed‐method approach, results indicated that despite a significant number of migrants to Australia with origins in places where cycling is a common mode of transport and activity, a large number of newly arrived and marginalised migrants and refugees are less likely to engage in cycling. Cyclists' identity, citizenship, social‐economic marginalisation and residential geographic isolation significantly impacted on their cycling in Melbourne. Although cycling is considered accessible, environmentally friendly, healthy and functional, the results indicated that this view may only represent and be shared by selected citizens. In short, culturally and linguistically diverse participants identified cycling behaviour differently in Australia in comparison with cycling in their countries of origin. The results contribute to knowledge in highlighting the extent of displacement facing marginalised communities that evolves in everyday practices of local mobility. The study identified a number of paradoxes facing mainstream policy makers, researchers and cycling advocates who tend to take cycling participation for granted as non‐political and universal. Copyright © 2014 John Wiley & Sons, Ltd.     

Converting to Continuity: Temporality and Self in Eastern Orthodox Conversion Narratives

Based on interviews with converts to Eastern Orthodox Christianity in the United States, this article documents and analyzes a narrative form in which conversion is described as the progressive discovery of a latent religious self that was part of one's life all along, or what I term a conversion to continuity. These findings contrast markedly with those of most contemporary conversion research, which emphasize the narration of a dramatic temporal break between converts’ past and present religious selves (epitomized by the evangelical “born‐again” genre). I examine how and why temporal continuity was a characteristic feature of these conversion accounts and demonstrate how such narratives helped constitute forms of religious experience and self‐identity that differ in important respects from those documented in previous studies. In light of these findings, I argue for a reconceptualization of continuity and discontinuity within processes of religious identity change as an institutionally anchored figure/ground relationship as opposed to an either/or dichotomy. I also highlight promising avenues for future comparative research on the relationships between time, narrative, and subjectivity across religious and secular contexts.     

Identity,politics, and the future(s) of religion in the UK: the case of the religion questions in the 2001 decennial census1>

With the publication of the results of the United Kingdom's decennial Census questions on religion it is important to situate this data within the wider social and religious contexts that led to the inclusion of these questions in the Census. This includes engagement with some of the issues likely to affect both the data itself and the uses to which it might be put. The varied forms of the questions on religion as asked in different parts of the UK are outlined within the context of a discussion of the scholarly taxonomy of religions. The questions are also explored in the light of the interplay between the varied categories of religions and the official ‘recognition’ implied by their use within the Census. Finally, the place of religious statistics within the ‘politics of identity’ as well as their potential contribution to the development of a communalist ‘identity politics’ are critically explored.     

Role of Religious Attendance and Identity Conflict in Psychological Well-being

A sample of individuals who identified as gay or lesbian were administered measures of church attendance, their religious organization’s view of homosexuality, perceived conflict between religious faith identity and sexual orientation identity, social support, depression, and generalized anxiety. Among participants who rated their church as rejecting of homosexuality, greater frequency of attendance was related to a higher incidence of GAD symptoms, but not depression. No correlation was found for those attending accepting faith communities. Those who attend rejecting faith communities attended services less often, experienced greater identity conflict, and reported significantly less social support than those of the Accepted group. Regression analyses indicated that identity conflict and social support did not fully account for the relationship between attendance and GAD symptoms. Overall, findings from the current study support previous suggestions that participation in conservative or rejecting religious communities may adversely affect the emotional well-being of GL individuals.     

Aid for Refugees: Religion,Migration, and Poor Relief in Sixteenth-Century Geneva

During the sixteenth century, migration of mainly French Protestants into Geneva resulted in a significant refugee community dedicated to discipline and poor relief. This article examines the ongoing impact of migration on the formation of religious communities and their correlation with the development of poor relief funds in a leading Reformation city. The social dislocation of religious refugees fostered a high commitment to their new identity as advocates of the Reformed religion and proponents of poor relief for foreigners. John Calvin, chief minister and French immigrant, articulated his ideals for establishing a truly Christianized community through the institutions of the church, the consistory and the Bourse française (French Fund) to support the formation of a distinctive religious identity. This article argues that aid for the refugees became an integral part of establishing this religious and social reformation from the 1540s to the 1560s as waves of refugees landed in Geneva.     

The Mutually Constitutive Relationship between Place and Identity: The Role of Place‐Identity in Discourse on Asylum Seekers and Refugees

Recent discursive research has shown that constructions of place may function to regulate social relations and reinforce particular notions of belonging. However, extant discursive research on place‐identity has so far neglected the mutually constitutive relationships between constructions of place and identity in legitimising people's presence. To address this gap, this study, undertaken in Scotland, applies the notion of place‐identity to the discursive analysis of interviews with asylum seekers and refugees, people who work in organisations that support asylum seekers and refugees and locals who live in areas where asylum seekers and refugees tend to be housed. The analysis suggests that constructions of asylum seekers’ and refugees’ countries of origin as dangerous, and the host society as relatively problem‐free, function to constitute their identities as legitimate and to justify their presence in the host society. Moreover, constructions of place may work to portray refugees and asylum seekers as benefiting the local community and as belonging more than certain other locals. In contrast, constructing the host society as ‘full’ functions to oppose their presence through portraying them as not being able to belong. This demonstrates the mutually constitutive roles of place and identity in legitimising or resisting people's movement and belonging. Copyright © 2013 John Wiley & Sons, Ltd.     

Recollections of Childhood Religious Identity and Behavior as a Function of Adult Religiousness

People have a strong motivation to maintain a self-concept that is coherent and consistent over time. Religion is an central source of social identity for many people, but its importance is prone to dramatic change across the life course. To maintain a consistent perception of self, recollections of one's own past religiousness may shift to better fit with the present. This study examined changes between early and middle adulthood in retrospective perceptions of religious behavior and identity in childhood. Data from a population-based birth cohort sample were matched with data from individuals who participated in at least two of three adult follow-up studies, at intervals of approximately 10 years. Logistic regression was used to analyze the association of final recollections of childhood behavior and identity with previous recollections and current religious characteristics. Consistent with the predictions of temporal self-appraisal theory, participants' perception of their religious identity as children tended to change over time to match their adult religious identity. Recollections of childhood religious behavior were more stable than recollections of religious identity, and change was unrelated to adult behavior. These results have implications for studying religious characteristics using retrospective measures, regarding their accuracy and their independence from contemporary measures.