Since the second half of the 20th century, immigrants and refugees from numerous countries have arrived in Switzerland. With their long-term settlement, the immigrant minorities have established cultural and religious associations to maintain their cultural and religious traditions and to teach their children the faith and religious practices from the country of origin. In contrast to the first immigrant generation, the second generation has had concurrent social influences from the Swiss ordinary school system and the cultural-religious traditions of their parents. This article asks to what extent the young generations have continued the religious traditions brought by their parents and what changes have occurred in adapting religious practices, ideas and collective forms to the new socio-cultural environment. In addition, we study whether and how the second generations have striven to move away from the often-marginalised social position of their parents and engage with social recognition in Swiss society. To provide answers to these pertinent questions, the article will draw on the examples of first and second-generation Muslims and Buddhists in Switzerland and refer to the theoretical model designed by the American scholars Fred Kniss and Paul Numrich. The article argues that not only outward changes of religiosity are observable among second-generation youths, but also that despite an intensified degree of individualisation, some of their newly founded youth associations strive for civic participation and social recognition in the public arena of Swiss civil society.

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The book is focused on the religiosity of a migrant group that has hardly been researched so far. Using young adults with Vietnamese roots as examples, it shows how intergenerational changes in religiosity take place in the diaspora. By means of biographical-narrative interviews with more than 20 young adults in Switzerland and Germany, the publication provides an insight into processes of identity formation, strategies of action of young adults and changed forms of religiosity. The author uses methods from qualitative social research, social network analysis and ethnography for her research.