Developing a Concept of Muslim Religiosity: An Analysis of Everyday Lived Religion among Female Migrants in Austria

Berghammer, Caroline; Fliegenschnee, Katrin

doi:10.1080/13537903.2014.864810

Cited by 23 publications

(16 citation statements)

References 22 publications

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“…Since not all the participants were fluent in Swedish at the time of the first round of interviews, we offered them a choice of having an interpreter present either in person or interpreting by phone with loud speakers. We outweighed the potential risk of using an interpreter and considering their position as gate keepers that could influence the interview (see Edwards, 2013), with considerations of creating an enabling environment that prevents exclusion of groups and individuals who are already disadvantaged or at risk of not being heard (Edwards, 2013; Ingvarsdotter et al., 2012). During the first phase, eight interviews were conducted with an interpreter, while three were conducted in Swedish with some use of English.…”

Section: Methodsmentioning

confidence: 99%

“…Previous research has recognised the importance of religion in the migration process (Berghammer and Fliegenschnee, 2014;Connor, 2010;Diehl and Koenig, 2013;Foner and Alba, 2008;Frederiks, 2016;Jeldtoft, 2011;N ı Raghallaigh, 2007N ı Raghallaigh, , 2011Silvestri, 2011). On the other hand, Foner and Alba (2008) argue that due to the history of religious conflict, the separation of church and state and the specific background of religious immigrants, religion is largely perceived as a barrier to integration in Europe, and European studies tend to focus on religion as a source of conflict.…”

Section: Introductionmentioning

confidence: 99%

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‘I don’t think you will understand me because really, I believe’ – Unaccompanied female minors re-negotiating religion

Ekström

Bülow

Wilińska

2019

Qualitative Social Work

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The role of religion in migration has been a contested subject in previous research and social work practice, with religion being considered both a bridge and a barrier to integration. When considering unaccompanied female minors, struggling to be recognised beyond the prevailing image of the victimised refugee girl, religion is sometimes seen as a force of oppression rather than a tool for integration. In this article, we focus on the embodied practices of young women’s lived religion in a context where such practices are constructed as otherness. Based on an interview study with 11 unaccompanied female minors, this article explores the identity negotiations that emerged when migrating from societies where religion plays an integral part in everyday life to a society with highly secular values. By using the concept of (oppositional) gaze, we explore how these young women negotiate their identities at a point where the normative, invisible gaze meets the embodied practices of lived religion. We demonstrate how these young women are themselves agents of their own faith, and we confirm previous research that points to religion as a support structure for unaccompanied minors; however, not without causing friction in their new society. The study shows how lived practices of religion and the development of an oppositional gaze can function as mutually reinforcing processes in identity negotiation. In social work, understanding the role of religion through lived practices might contribute to a more holistic approach when creating solutions for young people experiencing turbulent circumstances of arriving in a new country.

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Section: Methodsmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

‘I don’t think you will understand me because really, I believe’ – Unaccompanied female minors re-negotiating religion

Ekström

Bülow

Wilińska

2019

Qualitative Social Work

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“…The problematic of the role of religious women within dissimilar religious space is strongly tied with politicization of secular or religious norms and values, and with feminist geopolitics (e.g. Gökarıksel and Secor 2015;Berghammer and Fliegenschnee 2011;Dowler and Sharp 2001). Very lively discussion is about different headscarf policies in Western Europe where the headscarf policies at the state level differ in relation to differences in gender equality, culture and religious dominance, from regulation to accommodation (Sauer 2009).…”

Section: Religious Experience Of Womenmentioning

confidence: 99%

Feminist approaches in the geographies of religion: experience, emotions, everydayness and embodiment in postsecular society and space

Klingorová¹

2020

Auc Geographica

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Recently, geography has included in research the increasing role of religion in postmodern Western society and space. Religion is no more being understood as an objective truth, but as an individual experience of a person with a significant impact on the perception of space and place-making. This problematic undoubtedly requires a new theoretical and empirical perception in the new geographies of religion. This paper appeals for the geographical study of the relation between religion and (postsecular) space could be significantly enhanced using feminist approaches, which enable the inclusion of personal experiences and individuality in the geographies of religion. Using the feminist approaches, the changes in religious climate, ongoing currently in the West, including Czechia, could be better addressed in geography. Thus, the paper theoretically discusses the potential of feminist approaches and argues especially for the relevancy of four topics, personal experience of people, emotions, embodiment, and the everydayness, which can offer new insights into understandings of the relation between religion and space. Similarly, methodologies used by feminist scholars provide unique option for getting to know how religious people interact with sacred as well as secular space. Therefore, the paper aims to justify the contribution of feminist approaches and the empirical research considering the creation of sacred space and framing the everyday religious experience of people.

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“…The religiosity of migrantsperhaps particularly Muslims -has received increasing attention in Europe recently. An emerging body of work discusses 'Muslim religiosity', drawing on the notion of everyday lived religion (Berghammer and Fliegenschnee 2014;Dessing et al 2016). Lived religion includes the 'material, embodied aspects of religion that occur in everyday life … [as well as] how people explain themselves.…”

Section: Conceptualizing Transnational Islamic Charity As Everyday Rimentioning

confidence: 99%

“…Nabeel, for example, told us that 'Islam is a way of living … this affects all aspects of your life and it isn't only linked to prayer … it is how you behave as well … how you treat other people.' This statement echoes debates on the methodological challenges of studying 'the religious', as if a category isolated from social, cultural, political and economic dimensions (Berghammer and Fliegenschnee 2014;Bolognani and Mellor 2012).…”

mentioning

confidence: 99%

Transnational Islamic charity as everyday rituals

Erdal

Borchgrevink

2016

Global Networks

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Developing a Concept of Muslim Religiosity: An Analysis of Everyday Lived Religion among Female Migrants in Austria

Cited by 23 publications

References 22 publications

‘I don’t think you will understand me because really, I believe’ – Unaccompanied female minors re-negotiating religion

‘I don’t think you will understand me because really, I believe’ – Unaccompanied female minors re-negotiating religion

Feminist approaches in the geographies of religion: experience, emotions, everydayness and embodiment in postsecular society and space

Transnational Islamic charity as everyday rituals

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