Muslims constitute 2.2% of the Australian population. Given the current socio-political climate and the limited research, the present exploratory study explores the relationship between acculturation, ethnic identity, self-identity, generational status, religiosity, and demographics among adult Australian Muslims.
A cross-sectional convenience sample of 324 adult Australian Muslims completed either online or paper-based questionnaires in either English or Arabic. Recruitment was via convenience sampling and social media advertisements. Acculturation, ethnic identity (MEIM), religiosity, and demographic variables were measured.
The study sample was young and mostly female, with high religiosity levels. Acculturation was negatively correlated with ethnic identity. From multiple regression analysis, acculturation was predicted independently by religiosity (low), age (young), gender (male) and ethnic identity (low).
First generation Australian Muslims were older, had stronger ethnic identity and religiosity, and more commonly self-identified as non-Australian. By contrast second- and third-generation were more likely to self-identify as bicultural or Australian.
In summary, acculturation of Australian Muslims is influenced by multiple variables, particularly ethnic identity, religiosity, and generation; hence all these variables need to be included in policy regarding successful integration of migrants. 相似文献
Consanguineous marriage, or matrimony between biological relatives, is commonplace and on the rise in Qatar, an ethnically heterogeneous Middle Eastern country. Previous studies have demonstrated that modernization often reduces traditional forms of marriage, such as arranged and consanguineous matrimony. Qatar's rapid modernization, however, has coincided with increased rates of endogamy. In this article, the authors examine the social processes that shape normative consanguineous marriage formation and progression in Qatar. On the basis of in‐depth interviews (n = 35) with men and women engaged or married to a cousin, they detail the categorical schemas that lead to consanguineous matrimony: reservation, joking, filtering, engagement, and courtship. In describing these social exchanges, the authors illustrate 2 key features embedded within them: (a) their distinct tempo and (b) how participants frame their experiences using discourses of romantic love. Reflecting larger cultural practices and attitudes in Qatar, the authors found an amalgam of contemporary and conventional that they label modern traditionalism.相似文献
Over the last decade the issue of identity has been prevalent in discussions about British Muslims, with the events of 9/11 serving as a touchstone for media debates about religious, national and cultural affiliations. The 7/7 terrorist attacks in the UK led to young British Pakistanis being subjected to intense public and institutional scrutiny and wider political concerns being expressed about the failure of multiculturalism. Young British Pakistanis have thus had to negotiate and maintain their identities in an environment in which they have been defined as a threat to national security whilst simultaneously being pressurized to align with 'core British values'. Within this context, we convey the findings of a qualitative study involving British Pakistanis living in the North-west of England. In presenting the experiences and perspectives of participants, three interconnected processes salient to the maintenance of identity are delineated: solidity, elasticity and resilience. Having unpacked these processes, we draw upon Bhabha's third space thesis to explore the political potentiality of and the limits to hybridic identities. 相似文献
The London bombings of 7 July 2005 were a major event shaping the relationship between Muslims and non‐Muslims in Britain. In this paper we introduce the idea of ‘securitized citizens’ to analyse the changing relationship between British Muslims and wider British society in response to this and similar events. Through an analysis of qualitative interviews with Muslims and non‐Muslims of a variety of ethnic backgrounds in the areas where the London bombers lived in West Yorkshire we examine the popular perceptions of non‐Muslims and Muslims’ experiences. We show how processes of securitization and racialization have interacted with Islamophobic discourses and identifications, as well as the experiences of Muslims in West Yorkshire after the attacks. 相似文献
Each generation of immigrants has its own challenges; for example, how to maintain already constructed identities among first generation immigrants and how to construct identities of the second generation of immigrants. Numerous literature suggests that the previous studies on these topics have been conducted within larger cities such as London, Glasgow or Edinburgh. This article examines how Muslim immigrants in a small city maintain and modify some aspects of their religious and cultural identities. The data consist of 30 interviews conducted with first and second generation of Muslim immigrants in Scotland, analysis of which suggests the size of the city does not appear to affect daily Muslim practices nor their ability to maintain Muslim identity. Rather, access to shared spaces, such as Inverness Masjid and the local halal meat shop, become critical to how Muslim's maintain and modify their identity in a new place. 相似文献
While the concept of symbolic boundaries and ethnic boundary-making is well established in social research, the direct consequences of these boundaries for the integration of migrants have not received much attention. This paper thus analyses whether religious and secular boundaries of national belonging among the majority population have an impact on perceived discrimination among Muslim minorities in Western Europe. To analyse this linkage, data from the International Social Survey Programme measuring the importance of religion as a symbolic boundary of national belonging among the majority have been aggregated as a regional context condition and combined with a Muslim minority subsample from the European Social Survey. The results of the multilevel models reveal that the salience of religious boundaries is associated with less perceived discrimination among Muslim minorities, while secular orientations among the majority seem to be more decisive for subjective perceptions of feeling discriminated against. Overall, the results thus challenge the role of religion as an ethno-religious demarcation and point to the relevance of secular boundaries of belonging for immigrant integration. 相似文献