Mieke Maliepaard

Generational differences in ethnic and religious attachment and their interrelation. A study among Muslim minorities in the Netherlands

Abstract Are there generational differences in ethnic and religious attachment among Muslim minorities in the Netherlands? To answer this question, we assess patterns of ethnic and religious identity and practice as well as their interrelation among Dutch Turks and Moroccans. Classical assimilation theories predict a decline in ethnic attachment over generations, but are less clear on consequences of migration on religious attachment. We use quantitative analysis to test propositions among first and second generation minorities (N = 1,861). Our data indicate that the second generation reports weaker ethnic and religious identities, and engages less in ethno-cultural and religious practices. We do find, however, that religious and ethnic identity become increasingly related for the second generation. These differences can only partly be accounted for by differences in education, employment and life course events.

Parental Religious Transmission after Migration: The Case of Dutch Muslims

In a secular host society where Islam is not reinforced outside the family or ethnic community, little is known of the extent to which Muslim immigrants succeed in transmitting their religion to their second-generation children. Parents are generally found to be important religious socialisation agents for children, but this has rarely been studied in a migration context. In this article we study parental religious transmission, taking into account the childs educational attainment and social contacts with Dutch friends as possible inhibitors. On the basis of data from 641 parent–child dyads, we find the expected positive relation between the parents’ and the childs frequency of religious attendance and their respective attitudes toward religious homogamy and religious schools. Turkish-Dutch parents are more effective than Moroccan-Dutch in transmitting religious attendance, in line with higher levels of social cohesion in Turkish immigrant communities. Having Dutch friends and higher levels of education has little influence on the transmission of religious values from parents to children. The effective transmission of religion is a strong explanation for the continuously high religious involvement in the Turkish- and Moroccan-Dutch communities.

Social Integration and Religious Identity Expression among Dutch Muslims The Role of Minority and Majority Group Contact

Against the background of contrasting religious versus secular norms in immigrant communities and in Dutch society, this study examines how religious identity expression is related to the social integration of Dutch Muslims within (a) Turkish or Moroccan minority groups and (b) Dutch majority groups. Using nationally representative survey data (N = 2,027), we distinguish religious identification from religious practice (worship and dietary practices) and assertion (support for the role of religion in politics and society) as different forms of religious expression. Structural equation models confirm that minority group contact supports and, conversely, majority group contact suppresses religious practice and assertion. In line with religion as social identity, this result is partly because Dutch Muslims with more minority contacts identify more strongly with their religion, whereas those with more majority contacts identify less strongly. As found in a social capital approach, social integration also directly influences religious expression, especially within the most cohesive Turkish minority group.

Cultural Integration in the Muslim Second Generation in the Netherlands: The Case of Gender Ideology

In the Netherlands, relations between Muslims and non-Muslims have become polarized around issues of religion and gender. On the basis of a dataset with 669 parent–child dyads, we assess attitudes among the second generation concerning the gendered division of paid work and family responsibilities, that is, gender ideology, as compared to their parents. The aggregate picture indicates movement toward more egalitarian attitudes, indicating mainstream assimilation. At the same time, a sizable subgroup turns out to be more traditional than their parents, indicative of reactive ethnicity. Embeddedness in the ethnic community and education are shown to explain part of these divergent patterns.

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.

Knowing, understanding and practising democratic citizenship: an investigation of the role of religion among Muslim, Christian and non-religious adolescents

Abstract The aim of this study is to examine the relation between religiosity and civic competences required to practise democratic citizenship. We compare non-religious, Christian and Muslim adolescents in the Netherlands to see whether (a) there is a relation between religion and civic competences, and (b) whether this differs depending on religious denomination. In the public debate, the reconcilability of Islamic beliefs and democratic citizenship is often questioned, but the relation between the two lacks empirical support. Results from analyses on data of 364 adolescents in the Netherlands indicate that religious adolescents have more developed democratic competences than non-religious adolescents. This is the case both for Christian and Muslim adolescents. The strength of religiosity does not play a role in predicting civic competences. Importantly, no differences are found between the civic competences of Muslim and Christian youth.

Religion and new immigrants' labor market entry in Western Europe

This paper analyzes the effects of religious participation upon a major socio-economic integration outcome, namely employment, among recent Christian and Muslim newcomers in three Western European destination countries: Germany, the Netherlands, and Great Britain. The paper revisits theoretical arguments about religious participation as an ethnic investment strategy or, alternatively, as a bridge to the societal mainstream. Drawing on the longitudinal dataset produced in the international survey project on ‘Socio-cultural Integration Processes among New Immigrants in Europe’ (SCIP), the paper puts these arguments to a rigorous test by analyzing effects of involvement in religious communities on employment and by scrutinizing channeling effects of the ethnic composition of religious congregations for recent migrants’ entry into mainstream versus ethnic niche economies. The paper finds only limited support for either of the two arguments, suggesting that religious participation is structurally decoupled from socio-economic integration. However, persisting net employment gaps between recent Christian and Muslim immigrants might indicate the existence of religiously marked and socio-economically consequential boundaries in Western Europe.

National disidentification and minority identity: A study among Muslims in Western Europe

Abstract Host national disidentification in which immigrants explicitly distance themselves from society is problematic for a cohesive national community and is likely to hamper immigrants’ successful host society integration. Among Sunni Muslim immigrants of Turkish origin living in Germany and the Netherlands we tested whether (a) an empirical distinction between national disidentification and identification can be made, (b) whether higher perceived group discrimination of Muslims (“reactive religiosity path”) and (c) stronger Muslim self-centrality (“intrinsic religiosity path”) are associated with stronger host national disidentification, to the extent that they are associated with a stronger commitment to religious identity content. Disidentification was found to be a separate construct and both the reactive religiosity path and the intrinsic religiosity path were found to be related to higher levels of disidentification, mediated by religious identity.

Islamic gatherings: experiences of discrimination and religious affirmation across established and new immigrant communities

To what extent are perceptions of discrimination associated with religious affirmation among Muslim minorities in the Netherlands? Drawing on recent nationally representative surveys among self-identified Muslims from five ethnic groups in the Netherlands, we test boundary conditions of reactive religiosity. Our findings indicate that for Muslims from established immigrant groups, perceptions of discrimination are associated with more frequent religious attendance, but that this is not the case for Muslims from smaller, less established ethnic communities. Findings are interpreted using a boundary framework.

A Further Test of the “Party Over Policy” Effect: Political Leadership and Ethnic Minority Policies

This study tests the “party over policy” effect by focusing on the influence of political leadership on the publics acceptance of cultural diversity and affirmative action policies. Both people on the mainstream political left and the right were expected to agree more with statements of a leader of the political party they identify with compared to a leader of a party they do not identify with, independent of the pro- or anti-immigrant content of the statement and independently of their political orientation. The findings from two framing experiments embedded in a representative survey among the native population in the Netherlands support this expectation.