Perceptions of Discrimination as a Marker of Integration Among Muslim-Canadians: The Role of Religiosity, Ethnic Identity, and Gender

Litchmore, Rashelle; Safdar, Saba

doi:10.1007/s12134-014-0337-5

Cited by 79 publications

(38 citation statements)

References 10 publications

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“…We therefore see both commonalities and notable differences in the women's approaches. Women's experience or expectations of prejudice as a result of their identifiability as Muslim is also well understood (Badr, ; Cole & Ahmadia, ; Litchmore & Safdar, ). Identifiability as Muslim, therefore, proved to be a double‐edged sword, the dangers of which all of the women recognized, but with which most were willing to contend for the sake of their religious practice and social intentions.…”

Section: Results and Analysismentioning

confidence: 99%

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Meanings of the Hijab: Views of Canadian Muslim women

Litchmore

Safdar

2016

Asian J of Social Psycho

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This study demonstrates the individualized phenomenological experiences of Muslim-Canadian women through their relationships with head covering, most commonly known as the hijab. By conducting in-depth interviews with ten women, five who cover and five who do not, we sought to understand their day-to-day experiences with covering, and how their interpretations of these experiences were related to them as individuals, as well as to broader social contexts. Through the use of Interpretative Phenomenological Analysis, we found that the women's experiences can be regarded as an interplay between internal experience, that is, the personal meanings that the women placed on wearing or not wearing a headscarf, and external experience, that is, their interpretations of outside events and treatment by others as related to the headscarf. Their experiences were also embedded in the contexts of their cultural and religious communities, and broader Canadian society. Consistent with previous work, themes such as Muslim identity, religiosity and modesty were highlighted by the women, however, rather than focusing on general experiences across participants, we give primary attention to how these themes unfolded in the individual women's lives.The second author carried out subsequent analysis of the transcripts with the assistance of two senior undergraduate students. All the themes were reviewed, their meanings were examined, and each theme was organized with reference to relevant quotations and narratives from the transcripts. Subsequently, the three researchers (i.e., the second author and the two students who were both familiar with Islamic practices) developed items for a new scale based on participants' narratives. This process identified the same themes that are presented here, which has increased our confidence in the reliability of our findings.

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Section: Results and Analysismentioning

confidence: 99%

“…As such, Muslim Canadians appear to be fairly satisfied with their experiences (Adams, ). However it has also been found that Muslim women perceive greater discrimination against their religious and ethnic groups than Muslim men (Litchmore & Safdar, ). This suggests some complexity in the Canadian context.…”

Section: Representations Of Hijab In Western Contextsmentioning

confidence: 99%

Meanings of the Hijab: Views of Canadian Muslim women

Litchmore

Safdar

2016

Asian J of Social Psycho

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“…Research suggests women experience higher levels of religiosity and spirituality than men (Pew Research Center, 2016). One study identified Muslim women were more likely to perceive discrimination against their religious group than Muslim men (Litchmore & Safdar, 2015). While we are unable to compare the perspectives of women in this study with their male counterparts, most women in this study were married, had children, were unemployed, and had little education.…”

Section: Discussion: Religious Identity and Religious Influence On Wementioning

confidence: 99%

Religious Coping and Challenges Among Displaced Muslim Female Refugees

Shaw

Peacock

Ali

et al. 2019

Affilia

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With millions of women experiencing forced displacement, attention is needed toward migrant women’s lived experiences. Religion is an understudied but central component of coping for many migrant women. Through the use of qualitative and quantitative methods, an exploratory study was conducted with 36 forced migrant Shia Muslim women residing in a predominantly Sunni Muslim country of first asylum. Using the brief Multidimensional Measure of Religiousness/Spirituality and drawing from feminist theory, intersectionality, and the ecological framework, we describe women’s experience with religion and spirituality across a variety of domains. Open-ended semistructured interviews were analyzed using a thematic analysis approach. Participants were highly religious across all domains measured. Key themes emerged related to how religion helps women manage stress, including: (1) trusting God to solve problems and (2) relying on prayer and other religious practices to cope. Despite these strengths, women also described major challenges to religious practice, where the third identified theme emphasized that fear and persecution limit religious practice. This article builds understanding of forced migrant women’s experiences, with implications for social work practice and immigration policy. Service organizations can recognize and support religious coping, particularly among religious minority refugee women. Additionally, practitioners and policy makers can promote religious tolerance and understanding within diverse host communities.

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“…Perceptions of discrimination among persons of immigrant origin tend to increase with their educational level (Silberman, Alba, and Fournier 2007;Sizemore and Milner 2004;ten Teije, Coenders, and Verkuyten 2013;de Vroome, Martinovic, and Verkuyten 2014; but see Tolsma, Lubbers, and Gijsberts 2012); Diehl and Liebau (2017) even present longitudinal evidence. They are on average higher among the domestically as compared to the foreign born (Jasinskaja-Lahti, Liebkind, and Perhoniemi 2006;Litchmore and Safdar 2015;Skrobanek 2009;Yazdiha 2018), and among the employed as compared to the unemployed (Alanya, Baysu, and Swyngedouw 2015;André and Dronkers 2017). As argue, increasing integration among persons of immigrant origin goes along with a growing awareness about their marginalized (especially racial ) status in society.…”

Section: Theoretical Backgroundmentioning

confidence: 96%

Social Mobility and Perceived Discrimination: Adding an Intergenerational Perspective

Schaeffer

2018

European Sociological Review

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This article adds an intergenerational perspective to the study of perceived ethnic discrimination. It proposes the conjecture that perceived discrimination tends to increase with parental education, particularly among those children of immigrants who have attained only mediocre levels of education themselves. I discuss that this conjecture may be developed as an argument that comes in two versions: a narrow version about explicit downward (intergenerational) mobility and a wide version about unfulfilled mobility aspirations more generally. Analyses based on the six-country comparative EURISLAM survey support the argument: parental education positively predicts perceived discrimination in general, but among the less educated this relation is most pronounced whereas it is absent among those with tertiary education. A replication and falsification test based on the German IAB-SOEP Migration Sample reconfirms the main finding and provides further original pieces of evidence. The analyses suggest processes associated with unfulfilled mobility aspirations as the more plausible underlying reason.

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Perceptions of Discrimination as a Marker of Integration Among Muslim-Canadians: The Role of Religiosity, Ethnic Identity, and Gender

Cited by 79 publications

References 10 publications

Meanings of the Hijab: Views of Canadian Muslim women

Meanings of the Hijab: Views of Canadian Muslim women

Religious Coping and Challenges Among Displaced Muslim Female Refugees

Social Mobility and Perceived Discrimination: Adding an Intergenerational Perspective

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