Discussion. Affirmation de soi et sécularisation des identités musulmanes

Ouali, Nouria

doi:10.4000/books.pusl.11597

Cited by 5 publications

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“…Moreover, the share of older persons of diverse ethnic background will grow in the future (Lodewijcks, 2014). Ethnic minorities of Moroccan origin constitute the largest group of non-European migrants in Flanders (Ouali, 2004): 10% of the ethnic minority older people in Flanders are of Moroccan background. This percentage is higher in cities and regions with strong migration history, such as Antwerp, Brussels and Limburg.…”

Section: Introductionmentioning

confidence: 99%

Invisible realities: Caring for older Moroccan migrants with dementia in Belgium

Chaouni

Donder

2018

Dementia

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The number of older Moroccan migrants reaching the age of high risk for dementia is increasing in Belgium. Yet no study has been performed to explore how Moroccan families facing dementia experience and manage the condition. The study employed a qualitative design using semi-structured interviews with 12 informal and 13 formal caregivers to answer this research question. Findings indicate that the experience of dementia includes several invisible realities that challenge the informal and formal caregivers: (1) the invisibility of dementia as a condition; (2) the invisible subtleties of the informal care execution; (3) the invisibility and inaccessibility of care services as explanation for these family's non-use of available services; and (4) the overlooking of culture, migration and religion as invisible influencers of the overall dementia experience. A better understanding of these hidden realities of migrant older people with dementia and their caregivers could lead to interventions to provide effective and tailored person-centred care that is sensitive to the individual's life experiences, culture and religious background.

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Section: Introductionmentioning

confidence: 99%

Invisible realities: Caring for older Moroccan migrants with dementia in Belgium

Chaouni

Donder

2018

Dementia

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“…Some believe that younger generations have grown more vocal in demanding their rights and making political claims. They contrast this increasing assertiveness with previous generations who were, in their view, more tolerant of racism, which is a widespread sentiment (Ouali 2000). For them, a sense of growing minority empowerment instils hope for the future.…”

Section: Incomplete Lives: Mixed Prospects For the Futurementioning

confidence: 95%

Incomplete lives: experiences of Islamophobia as governmentality in education and employment in Flanders, Belgium

Raemdonck

2023

Ethnic and Racial Studies

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This paper discusses Muslim experiences of differential treatment in Flanders, Belgium, and builds on theories of Islamophobia as anti-Muslim racism and a form of governmentality. I argue that Islamophobia understood as historically and structurally embedded, residing in social institutions rather than personal intentions or actions, operates in coercive and subtle ways to steer, structure and limit Muslim life courses. The analysis draws from forty semi-structured life story interviews conducted between 2020 and 2022 with mainly second and third-generation immigrants. Education and employment are prime domains where differential treatment restricts life aspirations and effectively governs Muslims' life choices. Female respondents view a headscarf ban in education and job offerings conditional on veil removal as 'a rejection of the (Muslim) self', at times leading to veil decision fatigue. Respondents offered mixed prospects for the future, with some expressing a desire to leave Belgium in search of better opportunities for self-realisation.

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“…Another study, recently conducted in Spain but based on very limited qualitative data, identifies a "religious stigma" scenario that occurs for the majority of young Muslims who were interviewed, across many aspects of their lives (Collet-Sabé 2020). Finally, in the specific case of Belgium, Ouali (2000) has also stressed the fact that Muslims' expression of their identity is still not welcomed because of its illegitimacy in a society where Islam is frequently associated with negative stereotypes and a discredited image. She points out that while the first generations of migrants who settled in Belgium showed little inclination to make political claims, the following generations are developing a very different approach particularly due to the loss of effectiveness of the traditional economic and social vectors of integration.…”

Section: The Theory Of Reactive Religiositymentioning

confidence: 99%

Young Belgian Muslims: between religious reactivity and individualization

Torrekens

Bensaid

Kavadias

2021

Ethnic and Racial Studies

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In Belgium, since the first instances of girls wearing headscarves in schools in 1989, the public discussion on the place of Islam and Muslims in Belgian society has been almost constant. That debate has become more polarized in the wake of the attacks of 22 March 2016. The results presented in this paper are drawn from sixteen group discussions and twenty individual semistructured interviews. We investigate the weight of discrimination processes on identity formation in the light of both reactive religiosity and individualization and secularization theoretical frameworks. Our data show that strongly identifying as Muslim is not experienced as being exclusive of other types of identifications claimed simultaneously. Then, we illustrate the processes of reflexivity, appropriation, and individualization of belief, as well as the negotiation or even circumvention of certain religious norms that are ongoing among Brussels' Muslim youth.

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Discussion. Affirmation de soi et sécularisation des identités musulmanes

Cited by 5 publications

References 0 publications

Invisible realities: Caring for older Moroccan migrants with dementia in Belgium

Invisible realities: Caring for older Moroccan migrants with dementia in Belgium

Incomplete lives: experiences of Islamophobia as governmentality in education and employment in Flanders, Belgium

Young Belgian Muslims: between religious reactivity and individualization

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