Derya Güngör

Religious Identification, Beliefs, and Practices Among Turkish Belgian and Moroccan Belgian Muslims: Intergenerational Continuity and Acculturative Change

In light of the religious vitality of Muslim immigrants in historically Christian and highly secularized West-European societies, this study addresses three related questions: (a) How does childhood religious transmission affect adult religiosity among second-generation Muslims? (b) How do acculturating groups as proximal acculturation contexts affect effective transmission? and (c) How do second-generation acculturation orientations affect the transmission process? Using the cross-cultural TIES (“The Integration of the European Second Generation”) surveys among adult community samples of Turkish and Moroccan Belgian Muslims in two cities (Ns = 500 and 481), cross-cultural Structural Equation Models were tested in the four groups to estimate the paths from childhood religious transmission to adult religiosity and acculturation orientations as latent dependent variables. As expected, (a) religious transmission was generally effective for religious identification, beliefs, and practices across groups, yet (b) transmission was most effective in the Turkish Belgian groups as acculturation contexts with high collective cultural continuity. And finally (c) across groups and religious dimensions, individual orientations toward heritage culture maintenance strengthened effective transmission, and host culture adoption played a minor role. We conclude that the religious life of the second generation is part of a continued orientation toward the heritage culture in acculturating families and communities.

Religiosity, Values, and Acculturation: A Study of Turkish, Turkish Belgian, and Belgian Adolescents

We address the understudied religious dimension of acculturation in acculturating adolescents who combine a religious Islamic heritage with a secularized Christian mainstream culture. The religiosity of 197 Turkish-Belgian adolescents was compared with that of 366 age-mates in Turkey (the heritage culture) and 203 in Belgium (the mainstream culture) and related to cultural values, acculturation orientations, and ethnic identification. Belgian adolescents showed lower and declining religiosity with age, whereas Turkish and Turkish-Belgian adolescents were more religious regardless of age. Acculturating adolescents reaffirmed religion as compared with monocultural adolescents in Turkey. Religious reaffirmation was related to cultural values of interdependence, heritage culture maintenance, and ethnic identification.

Defending honour, keeping face: Interpersonal affordances of anger and shame in Turkey and Japan

In the present study, we tested the idea that emotions are afforded to the extent that they benefit central cultural concerns. We predicted that emotions that are beneficial for the Turkish concern for defending honour (both anger and shame) are afforded frequently in Turkey, whereas emotions that are beneficial for the Japanese concern for keeping face (shame but not anger) are afforded frequently in Japan. N = 563 students from Turkey and Japan indicated how frequently people in their culture experience a range of interpersonal anger and shame situations, and how intense their emotions would be. As predicted, participants perceived emotional interactions to occur frequently to the extent that they elicited culturally beneficial emotions. Moreover, the affordance of culturally beneficial emotions differed in predictable ways not only between cultures but also within cultures between situations with close vs. distant others and male vs. female protagonists.

Acculturation of Personality: A Three-Culture Study of Japanese, Japanese Americans, and European Americans

The present study tests the hypothesis that involvement with a new culture instigates changes in personality of immigrants that result in (a) better fit with the norms of the culture of destination and (b) reduced fit with the norms of the culture of origin. Participants were 40 Japanese first-generation immigrants to the United States, 57 Japanese monoculturals, and 60 U.S. monoculturals. All participants completed the Jackson Personality Inventory as a measure of the Big Five; immigrants completed the Japanese American Acculturation Scale. Immigrants’ fits with the cultures of destination and origin were calculated by correlating Japanese American mothers’ patterns of ratings on the Big Five with the average patterns of ratings of European Americans and Japanese on the same personality dimensions. Japanese Americans became more “American” and less “Japanese” in their personality as they reported higher participation in the U.S. culture. The results support the view that personality can be subject to cultural influence.

Fitting in or Sticking Together The Prevalence and Adaptivity of Conformity, Relatedness, and Autonomy in Japan and Turkey

In this research, we compare two forms of interdependent agency. Whereas all interdependent cultures emphasize interpersonal connectedness, we suggest that the nature of this connection may differ between face and honor cultures. In a large survey, with 163 Japanese and 172 Turkish students, we tested the idea that, consistent with the concern for face, Japanese interdependence emphasizes conformity; that is, fitting in, whereas, consistent with the concern for honor, Turkish interdependence stresses relatedness; that is, sticking together. The results confirmed these hypotheses: Japanese described their agency more in terms of conformity than Turks, whereas Turks described their agency more in terms of relatedness. Moreover, relational well-being was predicted by conformity in the Japanese group and by relatedness in the Turkish group. Autonomy was also important for both samples, and it predicted personal well-being. Results suggest that a multi-dimensional approach to interdependent agency is needed to distinguish meaningfully between different interdependent cultures.

The Making and Unmaking of Religious Boundaries

In public debates over multiculturalism in Europe, Islamic values and ways of life are commonly represented as incompatible with Western rights and liberties. Against this background, Muslim minorities have developed generally strong and stable religious identities. This paper asks when and how multicultural cities and ethnic communities give rise to strong and stable religion. Taking an approach from religious boundary making as a heuristic framework, we bring together a series of five studies on the religious identities of Muslim minorities. The studies compare religious group boundaries and replicate boundary making processes (cf. Wimmer, 2008) across ethnic communities and multicultural cities as comparative cases. Drawing on several large-scale surveys of Muslim minorities, our comparative findings illuminate the making and unmaking of religious boundaries. We conclude that strong religion is ‘made in Europe’ as institutional rigidities and social inequalities enforce religious boundary making through social closure and cultural maintenance within ethnic communities.

Gender and Developmental Pathways of Acculturation and Adaptation in Immigrant Adolescents

Although gender is a central topic in adolescent development, it has been an under-researched aspect of adolescent development in migration. We examine the interplay between acculturation conditions, cultural orientations, and adaptation outcomes from middle to late adolescence to illuminate the gender pathways of acculturation. Our research on acculturating Turkish Belgian adolescents who combine collectivist heritage culture with a relatively individualist mainstream culture identifies social affordances and constraints on their bicultural development.

Relationship Context Matters: Cultural Differences in Self-Construals Revisited

This study compares self-construals in Belgium and Turkey in two different relationship contexts: mother and teacher. Following Kağıtçıbaşı’s model, we measured self-construal along the dimensions of autonomy and relatedness. Belgian (n = 276) and Turkish (n = 153) students completed Self Scales for either the mother or the teacher context. Consistent with previous cross-cultural research, Belgian students were more autonomous and less related than Turkish students, when aggregating across relationship contexts. However, in each culture, reported self-construals differed by relationship context. Moreover, the differences were entirely driven by the teacher context; no cultural differences were found with regard to self-construals in the mother context. One implication is that cultural self-construals are better seen as combined instances of socially situated selves than as stable traits.

Muslim Immigrant Parents’ Social Status Moderates the Link Between Religious Parenting and Children’s Identification with the Heritage and Host Culture

This study addresses the question of whether and when religious parenting is a bridge or a barrier to Muslim immigrant children’s integration. Integration was defined as children’s identification with the heritage culture and the host culture. Participants included 210 self-identified Turkish Muslim mothers, children (aged 9-14), and 115 fathers in Germany. All family members filled in questionnaires on identification with Turks and identification with Germans; in addition both parents reported on religious parenting and children on religiosity. Results of multivariate regression analyses revealed that religious parenting was negatively related to children’s identification with Germans but positively related to children’s identification with Turks through increased child religiosity. However, additional multiple-group analyses revealed that only the religious parenting of lower educated parents and first-generation mothers reduced the likelihood of children’s identification with Germans. The religious parenting of higher educated parents and second-generation mothers did not affect children’s identification with Germans but promoted children’s identification with Turks. Taken together, the findings highlight the diverse roles of religious parenting in cultural socialization processes in Muslim immigrant families.