Islamophobia in Western Europe: A Comparative, Multilevel Study

Kaya, Serdar

doi:10.1080/13602004.2015.1080952

Cited by 21 publications

(13 citation statements)

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“…Thus, it deflects attention away from the social, the collective, and the structural or systemic problems. However, research often disregard the literal meaning of Islamophobia, and refer it to a form of prejudice (Kaya, 2015). The advocates of the term Islamophobia view it as a significant tool to label a social reality, and to highlight injustices faced by Muslims, as well as a way of drawing attention to harmful rhetoric directed at Muslims.…”

Section: Islamophobiamentioning

confidence: 99%

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Impact of Islamophobia on post-secondary Muslim students attending Ontario universities

Alizai

2020

Race Ethnicity and Education

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This study investigated the experiences of Muslim Canadian students attending institutions of higher education in the context of increasing Islamophobia. This study utilized qualitative case study methodology to investigate the following questions: (1) What are the experiences of Muslim Canadians attending institutions of higher education in the current context of Islamophobia? (2) How is the rising anti-Muslim sentiment impacting the academic performance of Muslim students? (3) How do Muslim students negotiate or navigate their identities subsequent to recent national and international tragic events (e.g. Paris Attacks, San Bernardino and other terrorist atrocities)? The students' responses resulted in three major themes that included: (a) Islamophobia on Campus; (b) Strong religious identity, and Resisting and challenging Islamophobic sentiments; (c) Gendered Islamophobia. The findings of this research indicate that Muslim students have more attachment to their religious identity, are at the forefront of advocating for Muslims and are actively working to demystify Islamophobic notions.

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Section: Islamophobiamentioning

confidence: 99%

“…Islamophobia has a historical component, and it influences the construction of the Muslim identity as the historical Other (Kaya, 2015). In other words, Islamophobia is a new phenomenon for an old fear.…”

Section: Islamophobiamentioning

confidence: 99%

Impact of Islamophobia on post-secondary Muslim students attending Ontario universities

Alizai

2020

Race Ethnicity and Education

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“…First, Muslims constitute a large and increasing, but understudied part of the immigrant population in Western societies (e.g., Europe, the U.S. or Canada). Second, Muslims are an at-risk population for identity-based threats as public debates are often driven by the fear that Muslims fail to integrate (Foner 2015), and because anti-Muslim sentiments are widespread (Kaya 2015). It is of great importance to investigate whether minority adolescents, if indeed they wish to, can develop dual identities in such challenging contexts.…”

Section: Introductionmentioning

confidence: 99%

Dual Identity Development and Adjustment in Muslim Minority Adolescents

Spiegler

Wölfer

Hewstone

2019

J Youth Adolescence

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Dual identity (e.g., strong ethnic and national identity) is a psychological resource for minority groups, but how it develops during adolescence is less clear. In this 3-wave longitudinal study, a person-oriented approach was used to examine dual identity development in a sample of 2145 Muslim adolescents (MT1 = 15 years, 51% female) in four Western European countries. The results of a growth-mixture model pointed toward four distinct developmental Classes: (1) “Dual identity”, (2) “Separation to dual identity”, (3) “Assimilation to dual identity”, and (4) “Separation”. Multiple group comparisons further showed that adolescents in Class 1 were well adjusted, but well-being (e.g., internalizing problems, life satisfaction) and health were even higher among adolescents in Class 2. Adolescents in Class 3 had consistently lower levels of well-being, and adolescents in Class 4 had lower levels of socio-cultural adjustment (e.g., problem behaviour at school, delinquent behaviour, and lack of intergroup contact). The findings underscore that most Muslim minority adolescents in Western Europe develop a dual identity, and that the developmental process, not simply the outcome, matters for adjustment.

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“…Given a climate of fear due to several terrorist attacks committed by the 'Islamic State' (e.g., Paris, Marseille, Barcelona, and Berlin), it seems unlikely that the career of Islam as the scapegoat of Europe has reached its final climax yet. However, research on Islamophobia -which deals with public opinion and relates to studies on right-wing extremist and populist parties -has focused predominantly on Western European societies (Allen 2010;Ciftci 2012;Helbling 2012;Kaya 2015;Marfouk 2016;Mudde 2007;Pickel and Yendell 2016;Strabac and Listhaug 2008). Given the hostile reactions of Eastern European politicians during the so-called refugee crisis, one might argue that there is still a considerable research gap about the causes of citizen's susceptibility for Islamophobia in Eastern Europe.…”

Section: Introduction: Islamophobia In Eastern Europe?mentioning

confidence: 99%

Islamophobia Without Muslims? The “Contact Hypothesis” as an Explanation for Anti-Muslim Attitudes – Eastern European Societies in a Comparative Perspective

Pickel

Öztürk

2018

Journal of Nationalism, Memory &Amp; Language Politics

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Even though Muslim communities are virtually absent in most Eastern European societies new research shows that Islamophobia is more widespread in Eastern Europe than in Western Europe. The existence of ‘Islamophobia without Muslims’ is surprising prima facie, but in fact this empirical pattern reflects the assumption of the contact hypothesis. In a nutshell, the contact hypothesis argues that an individual’s contact with members of an ‘outgroup’ is conducive to refute existing prejudice and stereotypes. We test the explanatory power of the contact hypothesis on both the individual and the societal level. Empirically, we draw our data from the European Social Survey (2014), which allows us to conduct a systematic comparison of Eastern and Western European societies and to account for other well-established social psychological theories of prejudice and stereotyping (e. g. Social Identity Theory, Integrated Threat Theory). Our empirical results show that people with less or no contact are more prone to Islamophobic attitudes. This pattern is characteristic for Eastern European countries as the sheer absence of Muslim communities in these societies turns out to be a relevant explanation for anti-Muslim prejudice. Eastern European citizens tend to have para-social-contacts with Muslims. In general, they rely on media and statements of (populist) politicians, to build their opinions about Muslims. Negative news coverage fueled by terrorist attacks shapes the prevailing image of all Muslims, media consumption therefore intensifies already existing anti-Muslim sentiments. As a result, Eastern European countries have been comparatively unpopular choices for migrants to settle.

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Islamophobia in Western Europe: A Comparative, Multilevel Study

Cited by 21 publications

References 0 publications

Impact of Islamophobia on post-secondary Muslim students attending Ontario universities

Impact of Islamophobia on post-secondary Muslim students attending Ontario universities

Dual Identity Development and Adjustment in Muslim Minority Adolescents

Islamophobia Without Muslims? The “Contact Hypothesis” as an Explanation for Anti-Muslim Attitudes – Eastern European Societies in a Comparative Perspective

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