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

Labour market entries and exits of women from different origin countries in the UK

“…Religiosity varies substantially across ethnic groups and therefore might provide some explanation for differences in labour force transitions. However, whereas older research among immigrants has found a strong relationship between religiosity and female LFP (van Tubergen 2007) more recent studies find no or rather low associations in immigrant groups (Fleischmann and Phalet 2012;Maliepaard, Gijsberts, and Lubbers 2012). These divergent findings might reflect that the relation between religiosity and gender role attitudes seems to be more complex for secondgeneration immigrants with evidence pointing at the decoupling of religious beliefs from gender ideology among Muslim women (Ahmad 2001;Scheible & Fleischmann, 2012;Georgiadis and Manning 2011).…”

Contextual Conditions for Acculturation and Adjustment of Adolescent Immigrants – Integrating Theory and Findings

“…Religious maintenance is usually connected to high ethnic maintenance in Muslim immigrant groups (e.g., Schachner et al, 2014a). When confronted with Islamophobia in the mainstream society, a higher ethnic and religious identity is sometimes accompanied by a weaker orientation towards or even a disenfranchisement from the mainstream culture (Fleischmann & Phalet, 2011;Verkuyten & Yildiz, 2007). This contributes to the separation of Muslim immigrant adolescents that takes place in many Western societies.…”

Investigating preferences for patriarchal values among Muslim university students in southern Thailand

“…In recent years, there has been a surge in scholarship on Muslim minorities in western countries, particularly European nations (Abbas 2004(Abbas , 2007Khan 2000;Husain and O'Brien 2000;Peach and Glebe 1995) and also the United States (Haniff 2003;Kurien 2001;Maira 2005;Schmidt 2004). Although the breadth and variety of such studies defy easy categorization, those that have examined Muslim immigrant integration in western environments and effects on religious values have confirmed trends aligning with classical assimilationist theories (Maliepaard et al 2010;Van Tubergen 2007), as well as more segmented assimilation patterns dependent on individual level characteristics or post-immigration environmental contexts (Fleischmann and Phalet 2012;Güveli and Platt 2011;Smits et al 2010). Other examinations have identified reactive identification trends among Muslim immigrants to the west as a result of stigma, or real or perceived hostility (Kunst et al 2012;Voas and Fleischmann 2012;Shirazi and Mishra 2010).…”