Immigrants' religious participation in the United States

Using New Immigrant Survey 2003 data, I examine immigrants' religious participation once in the United States. This is the first large-scale study to consider this question quantitatively and to compare across origin groups; the findings are key to informing our knowledge of the religious lives of the foreign born. Results indicate that, after accounting for participation before coming to the US, time in the US exhibits a robust, positive association with an increase in religious participation, suggesting the continuing importance of religion in immigrants' adjustment, in spite of the disruptive event of migration.     

How the religious context affects the relationship between religiosity and attitudes towards immigration

This article approaches two shortcomings in previous research on religiosity and prejudice: (1) the lack of cross-country comparative studies; and (2) a failure to consider any moderating effects of religious contexts. We examine whether the relationship between religiosity and anti-immigration attitudes varies depending on religious contexts in Europe, and we find two things. First, strongly religious people are on average less likely to oppose immigration than non-religious people. Second, different religious contexts moderate the religiosity–attitude relationship in that religious people in Protestant countries and in countries with a low proportion of majority adherents are more tolerant than religious people in Catholic countries and in religiously homogenous countries. State policies also matter in that religious people are more negative where the government favours the majority religion. This calls into question the taken-for-granted understanding of religiosity and out-group attitudes found in the USA.     

Educational performance of native and immigrant children from various countries of origin

Mostly due to the lack of suitable data, cross-national research on the integration of migrant pupils is still scarce. We aim to fill this gap by addressing the question of the extent to which native and first- and second-generation migrants from various regions of origin, living in thirteen different countries of destination, differ in their scholastic ability. Using the PISA 2003 data, we focus primarily on the impact of origin and destination effects on the scholastic achievement of migrants.

The results indicate that family characteristics and origin and destination effects can offer a significant contribution to the explanation of difference in scholastic knowledge between natives and first- and second-generation migrants. However, certain primary origin and destination effects, as well as interactions between these and family characteristics, remain significant and substantive after controlling for family characteristics, suggesting serious integration problems in the case of migrants from a few regions of origin in some European countries of destination.     

Nationalism and Support for Immigrants' Rights Among Adolescents in 25 Countries

Adolescents' attitudes toward immigrants develop in tandem with their sense of national identity. In this article we identify factors that influence restrictive views of nationalism and opposition or support for immigrants' rights during young people's formative years, among the generation that comprises today's young adults. Data were analyzed from 77,000 native-born 14-year-olds from 25 countries surveyed in the IEA Civic Education Study of 1999. National indicators of citizenship policies and demographics were incorporated into a multilevel analysis. High levels of protective nationalism were associated with negative attitudes toward immigrants' rights in long-established democracies, but not in newer ones; this relationship was stronger in religiously diverse countries. Adolescents in countries with more restrictive citizenship policies were less supportive of immigrants' rights, although these policies did not moderate the extent to which attitudes to immigrants were correlated with nationalism. The findings illustrate the importance of attention to the national context when studying the development of social attitudes.     

Integration and religiosity among the Turkish second generation in Europe: a comparative analysis across four capital cities

Drawing on recent cross-national surveys of the Turkish second generation, we test hypotheses of secularization and of religious vitality for Muslim minorities in Europe. Secularization predicts an inverse relationship between structural integration and religiosity, such that the Turkish second generation would be less religious with higher levels of educational attainment and intermarriage. The religious vitality hypothesis predicts the maintenance of religion in the second generation, highlighting the role of religious socialization within immigrant families and communities. Taking a comparative approach, these hypotheses are tested in the context of different national approaches to the institutionalization of Islam as a minority religion in four European capital cities: Amsterdam, Berlin, Brussels and Stockholm. Across contexts, religious socialization strongly predicts second-generation religiosity, in line with religious vitality. The secularization hypothesis finds support only among the second generation in Berlin, however, where Islam is least accommodated.     

Migration and Development: Equalisation and Inequalities in Ecuador's Southern Sierra

Based upon a case study of the municipality of Cañar, in Andean Ecuador, this paper examines the conflictive relationship between migration and development to show how current approaches fail to consider the political issues implicit in this link. Instead, the concept of displacement is proposed, which, as argued in this work, implies an action (that of moving to another place) which subjects perform reflexively upon themselves. This challenges the notion of this action as a transitive one, in which the subject exerts the action on an object. Cañar combines two important elements that make it relevant for highlighting this relationship: on the one hand, it is a district with a high indigenous population and, on the other, it has had historically a high rate of immigration to the USA and Spain. These two factors make it possible to confront both the immigrants' practices and the role of nation-states in the construction of structures of exclusion and, thereby, to examine why the result of this confrontation does not necessarily turn into development. From this viewpoint, the paper discerns the role of the nation-state in constructing structures of social, political, cultural, and symbolic exclusion in the locality of origin as well as in the locality of destination of migrants, further presenting the forms of agency used by the migrants to overcome these structures. In other words, it is an attempt to take the analysis into a terrain that escapes the dichotomies between state (structures) and actors (agency).     

On Abortion: Exploring Psychological Meaning and Attitudes in a Sample of Mexican Gynecologists

Elective abortion has become an issue of ethical and political debate in many countries including Mexico. As gynecologists are directly involved in the practice of abortion, it is important to know the psychological meaning that the term ‘elective abortion’ has for them. This study explores the psychological meaning and attitudes toward elective abortion of one hundred and twenty‐three Mexican gynecologists. We used the semantic networks technique, which analyzed the words the participants associated with the term ‘elective abortion’. The defining words most frequently used by participants implied a negative sanction. There were important differences by gender and religiosity: male gynecologists, as well as those with strong religious beliefs (mainly Catholics), revealed a more negative psychological meaning and more negative attitudes than females or physicians with weak religious beliefs. A contribution of the present study is that it highlights the importance of psychology to enhancing understanding of the issue of elective abortion.     

The management of otherness beyond the state: integration policies and inclusive citizenship as a government paradigm in the Basque Country

The ethnic identity of second-generation immigrant youth has important implications for their association with, and integration in, receiving countries. This paper deals with the ethnic identity formation of second-generation Turkish immigrant youth in Germany, with particular attention paid to the notion of reactive ethnicity. While much of the literature discusses the ethnic retention of this specific group as unwillingness to integrate, this paper frames their ethnic identity formation as reactive ethnicity, which emerges in reaction to social exclusion. Utilizing a case study of Turkish students of disadvantaged schools, the article illustrates that reactive ethnicity is strongly linked to perceived discrimination and that it acquires characteristics of resistance when the dominant group denigrates and invalidates the immigrants' culture.     

A family affair: how and why second-generation Filipino-Americans engage in transnational social and economic connections

In this article, I argue that second-generation migrants can engage in cross-border ties as a result of first-generation migrants mediating relationships between their children and those abroad. This paper draws on interviews with second-generation Filipino-Americans to demonstrate how and why respondents engage in mediated social and economic cross-border ties collectively with first-generation migrant parents. Second-generation Filipino-Americans feel an obligation, not necessarily to those in the Philippines, but to parents who request that their children engage in transnational social and economic ties. Just as parents serve as the means and reasoning for why these transnational connections persist among their children, parents play a role in why ties fail to manifest. By looking into why some engage in social and economic cross-border ties while others do not, I provide insight into how the children of migrants participate in the transnational social field.     

Generation,ethnic and religious diversity in friendship choice: exploring interethnic close ties in Britain

Abstract

Interethnic friendships can reflect intergroup relations and immigrants' integration into host societies. Using pooled 2007–09 Citizenship Surveys, this study investigates interethnic friendship patterns and determinants of friendship choice in Britain. The paper focuses on generational, ethnic and religious diversity in forming interethnic close ties. The most common friendship pattern is having co-ethnic close friends. This ethnic boundary in interethnic ties, however, weakens across generations whereby those born in or migrated to Britain at young ages have a higher chance of having close friends from other ethnic groups. We find that interethnic friendships are formed in a ‘pan-ethnic’ pattern by which those with similar ethnic/racial and religious background such as Muslim Indians and Pakistanis, or mixed white and black Caribbean and black Caribbean, are more likely to nominate one another as close friends.     

Immigrant generation,religiosity and civic engagement in Britain

Abstract

Immigrant integration appears to be generational in the USA, and further facilitated by religious involvement. We examine whether similar patterns exist in Britain. We find evidence for secularization across ethnic minority groups, measured by private religious practice and religious salience. Communal religious practice appears robust to generational decline. Ethnic minority members of the second generation exhibit lower social trust; for the 1.5 generation, being more religious is associated with lower trust. However, members of the 1.5 and second generation are more civically involved than the first and religiosity further increases civic involvement. While anecdotal accounts suggest that religiosity has a particularly dissociative effect on the second generation, we find no evidence for this. In sum, successive generations of ethnic minority respondents appear to be secularizing; successive generations are more civically involved than the arriving generation, although less trusting; and immigrant religiosity promotes civic integration.     

Religious Pro-Sociality? Experimental Evidence from a Sample of 766 Spaniards

This study explores the relationship between several personal religion-related variables and social behaviour, using three paradigmatic economic games: the dictator (DG), ultimatum (UG), and trust (TG) games. A large carefully designed sample of the urban adult population in Granada (Spain) is employed (N = 766). From participants'' decisions in these games we obtain measures of altruism, bargaining behaviour and sense of fairness/equality, trust, and positive reciprocity. Three dimensions of religiosity are examined: (i) religious denomination; (ii) intensity of religiosity, measured by active participation at church services; and (iii) conversion out into a different denomination than the one raised in. The major results are: (i) individuals with “no religion” made decisions closer to rational selfish behaviour in the DG and the UG compared to those who affiliate with a “standard” religious denomination; (ii) among Catholics, intensity of religiosity is the key variable that affects social behaviour insofar as religiously-active individuals are generally more pro-social than non-active ones; and (iii) the religion raised in seems to have no effect on pro-sociality, beyond the effect of the current measures of religiosity. Importantly, behaviour in the TG is not predicted by any of the religion-related variables we analyse. While the results partially support the notion of religious pro-sociality, on the other hand, they also highlight the importance of closely examining the multidimensional nature of both religiosity and pro-social behaviour.     

Host-country patriotism among European immigrants: a comparative study of its individual and societal roots

While research has traditionally focused on first- and second-generation immigrants' socio-economic incorporation and to a lesser extent on their cultural and political integration, we analyse their affective attachment to the host country. Specifically, we assess: (1) the extent to which immigrants appear more or less ‘patriotic’ than non-immigrants; (2) what individual-level characteristics lead immigrants to greater (or lesser) attachment and; (3) whether cross-national differences in affective feelings towards the host country can be explained by relevant contextual characteristics. Analysing the 2008 wave of the European Values Study, we arrive at the conclusion that immigrants are not disaffected in terms of national pride, and that their own attachment is largely a function of the community in which they find themselves.     

Both black and symbolically white: The ‘Bajan-Brit’ return migrant as post-colonial hybrid

The research presented in this article centres on an under-researched demographic group of young return migrants, namely, second-generation Barbadians, or ‘Bajan-Brits’, who have decided to ‘return’ to the birthplace of their parents. Based on 51 in-depth interviews, the essay examines the experiences of second-generation return migrants from an interpretative perspective framed within post-colonial discourse. The article first considers the Bajan-Brits and issues of race in the UK before their decision to migrate. It is then demonstrated that on ‘return’, in certain respects, these young, black English migrants occupy a liminal position of cultural, racial and economic privilege, based on their ‘symbolic’ or ‘token’ whiteness within the post-colonial context of Barbados. But this very hybridity and inbetweeness means that they also face difficulties and associated feelings of social alienation and discrimination. The ambivalent status of this transnational group of migrants serves to challenge traditional notions of Barbadian racial identity.     

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

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.     

The early history of migration and settlement of Yemenis in Cardiff, 1939–1970: religion and ethnicity as social capital

Utilizing Putnam's concept of bonding social capital, this article explores the under-researched topic of the history of migrant men's reproduction of social capital in Cardiff, Wales. Drawing upon a series of oral history interviews with a respected imam of more than fifty years, and informed by existing research on Muslim migrants, we explore both the advantages and disadvantages of community relationships between Yemeni men in relation to trust, reciprocity and interpersonal well-being. By examining these complex bonds, this article contributes to the literature on religious and ethnic social networks by challenging the assumption that migrants always benefit from social resources (Wilson 1978; Shah 2007), and offers an alternative account of religiously underpinned social capital to those of studies of majority ethnic Christians in North America (Smidt 2003). Uniquely, this article also points to the divergences between religious and ethnic capitals in the context of Yemeni migrants' social resources during 1939–1970.     

The art of imperfection: contemporary synagogues in Germany and the Netherlands

This article compares the remarkable revival of Jewish religious architecture in Germany and the Netherlands by focusing on two cases in particular: a newly built synagogue centre in Dresden and a renovated synagogue in a small Dutch town. Both structures contain a carefully styled ornament of imperfection that on the surface looks remarkably similar. Although in both cases the ornament can be interpreted as a symbolic comment on the post‐war Jewish presence in Europe, their symbolic meaning and depth differ profoundly. In Dresden, this element primarily has a political meaning meant for the German public, to which the predominantly Russian‐Jewish community is largely indifferent. In the Netherlands, the stylistic creation of imperfection is a more complex, multilayered architectural sign that speaks of aspirations of tradition, continuity, and a particular religious way of being in the world. Building upon these ethnographic reflections, as well as on Richard Sennett's work on architecture and the human body, I interpret these architectural practices as an example of a particular kind of contemporary religiosity which seeks to engage actively with fragmented and unsettled reality, both historically and existentially. This is presented as an alternative to dominant theories of contemporary religion that interpret modern religiosity in terms of authenticity, the sacralization of the self, and the desire for wholeness.     

Symbolic ethnicity and symbolic religiosity: Towards a comparison of ethnic and religious acculturation

This article begins with a brief section updating my 1979 Ethnic and Racial Studies article ‘Symbolic ethnicity: the future of ethnic groups and cultures in America’. However, its main aim is to describe and develop the somewhat parallel concept of symbolic religiosity, which I conceive as the consumption of religious symbols apart from regular participation in a religious culture or in religious organizations, for the purpose of expressing feelings of religiosity and religious identification. Since I assume that symbolic religiosity develops mainly among the acculturating descendants of immigrants, I also explore the possibility of separating and then comparing ethnic and religious acculturation. I assume further that among religio‐ethnic groups like the Jews, and ethno‐religious groups such as Russian, Greek and other Orthodox Catholics, ethnic and religious acculturation proceed in divergent ways. This raises a number of interesting empirical questions about the differences between and similarities of ethnicity and religion among these groups and in general. The article concludes with speculations about what might happen to ethnicity and religiosity in the future. Most of my illustrative data in this article are drawn from studies and observations about American Jewry.     

Religiosity and Support for Killing Animals: Evidence of a Curvilinear Relationship

ABSTRACT

Prior research shows that the correlation between religiosity and support for animal rights can be positive, negative, or zero. We hypothesized that this relationship may actually be curvilinear, where a moderate degree of religiosity may reduce support for killing animals (compared with non-religiosity or atheism), but a very high degree of religiosity (e.g., fundamentalism) might increase support for killing animals. We tested this hypothesis in a large sample of American undergraduate students, using a correlational study design with self-report measures of religiosity and of support for killing animals in different domains. The results indicated that, in support of our hypothesis, the relationship between religiosity and support for killing animals is curvilinear, as moderate levels of religiosity were related to less support for killing animals. People who were either not religious at all or very religious were the ones who most supported the killing of animals. Belief in God in itself was related to less support for killing animals. We then replicated the curvilinear relationship between religiosity and support for killing animals using data from four experiments from a previously published article on support for killing animals. We briefly consider possible explanations for these findings, the limitations of the study, and propose directions for future research. Overall, we believe that this study helps clarify the complex relationship between religiosity and support for killing animals, and advances the scientific understanding of the psychological forces that motivate people to support or object to the killing of animals.