The Political Incorporation of Muslims in the United States: The Mobilizing Role of Religiosity in Islam

Abstract

Despite the overwhelming evidence to the contrary, popular perceptions in the United States, especially among political elites, continue to believe that religious Muslims oppose American democratic traditions and values. While many studies find positive relationships between mosque attendance and civic participation among U.S. Muslims, an empirical and theoretical puzzle continues to exist. What is missing is research that examines the relationships between the multi-dimensional concept of religiosity and how this is associated with public opinion and attitudes towards the American political system among Muslim Americans. Using a unique national survey of Muslim Americans, we find a positive relationship between religious beliefs, behavior, and belonging and perceptions of compatibility with American democratic traditions. Quite simply, the most religious are the most likely to believe in political integration in the United States.

On the (In)compatibility of Islamic Religiosity and Citizenship in Western Democracies: The Role of Religion for Muslims’ Civic and Political Engagement

“…Another US study by Ayers and Hofstetter (2008), based on a national survey of 1,846 Muslims, concluded that Muslims’ religious commitment and resources (measured by their mosque attendance, prayers, and community volunteering) “was positively associated with increased political participation” (Idem 2008, 17–18). This is strongly supported by the findings of another recent US study, based on a survey of 1,410 Muslims: Muslims who were very involved in their mosque were more than 50% more likely to become politically active (e.g., attending community meeting or rally, write to political officials) than those who were not involved in their mosque (Dana, Wilcox-Archuleta, and Barret 2017, 189). Similarly, a Swiss study among Muslims of Turkish, Maghreb, and former Yugoslavian background found that Muslims’ active involvement in religious associations (but not in ethnic organizations) has a significantly positive effect on their political participation (Giugni, Michel, and Gianni 2014).…”

“…2016; Read 2015) have consistently shown that Muslims who regularly attend and are active within mosques are significantly more likely to be also engaged in other non-Muslim civil society groups. In addition, this organizational facet of their religiosity has often been linked to increased political activism and trust (Fleischmann, Martinovic, and Böhm 2016; McAndrew and Sobolewska 2015; Ayers and Hofstetter 2008; Dana, Wilcox-Archuleta, and Barret 2017). These civically mobilizing effects can be considered well established in research.…”

“…March's (2007) examination of classical and contemporary Islamic jurisprudence conclude, and in line with the emerging fiqh al aqalliyyat al-Muslema by Islamic scholar like al-Qaradawi and Jabir Al-Alwani, that Muslims are permitted to reside in non-Muslim societies, interact with non-Muslims and actively participate within these non-Sharia based societies and political systems. According to this, Islamic teaching may call for “respect of the civic culture” (Dana, Wilcox-Archuleta, and Barret 2017, 194) of the Western society Muslim reside in, but Islamic doctrines do not oblige Muslims to become engaged, politically active citizens. Qualitative studies on Muslims’ civic and political engagement in the West suggest, however, that many civically and politically active Muslims decide to go one step further, describing their faith as an important driver for their active citizenship.…”

“…Studies have consistently illustrated that the vast majority of them have no problem reconciling their faith with their civic identity in a modern Western democracies (Jakubowicz, Collins, and Chafic 2012; Environics Institute 2016), and a recent survey among Muslims in Sydney found that most of them consider Islam to be “consistent with Australian values” (Dunn et al 2015, 30). Empirical evidence even indicates that highly religious Muslims are particularly likely to regard Islamic teaching to be compatible with Western democratic values (Dunn et al 2015, 32) or, as a recent US study showed, with political participation (Dana, Wilcox-Archuleta, and Barret 2017, 23). Overall, most Muslims in the West seem to reject the claimed incompatibility of their faith with the normative framework of liberal democracies.…”

Effects of Divisive Political Campaigns on the Day-to-Day Segregation of Arab and Muslim Americans

“…Reflecting on their behavior over the past 12 months, respondents across the board self-reported that they had avoided interactions with members of other groups, avoided interactions with members of other political parties, limited their posts on social media, and less frequently visited public places (such as restaurants, shopping malls, and parks) more than once in a while (see Table A.10). In line with the scholarship on foreign and American Muslims, we also explore how religiosity (Barreto and Bozonelos 2009; Barreto and Dana 2008; Dana, Barreto, and Oskooii 2011; Dana, Wilcox-Archuleta, and Barreto 2017; Jamal 2005; Oskooii and Dana 2018) and linked fate (Barreto and Bozonelos 2009; Barreto, Masuoka, and Sanchez 2008) affected self-reported avoidance shifts in behavior. 18 Similar to other studies, we find that more religious respondents and those with high linked fate are more insulated; they were significantly more likely than their counterparts to report avoidance behaviors (see Figure A.7).…”