By Jonathan Scourfield
How will we discover ways to be non secular? To make feel of this method should still we emphasise the ordinary reinforcement of physically rituals? Or the lively position of people in making judgements approximately religion at key moments? Or should still we flip to cognitive technology to give an explanation for the common constructions on which religiosity is equipped? and the way does a comparatively religious minority move on faith in a often secular Western context? What value does faith have for relations lifestyles during this state of affairs? and the way does a non secular id engage with other forms of collective identity, for instance with a state, ethnic crew or a locality? those are the various questions that Muslim Childhood offers with. This publication is ready usual British Muslims' daily spiritual socialization of youngsters in early and center early life. It presents an in depth description of ways Muslim households in an earthly Western context try to go on their religion to the subsequent iteration. it's rooted in unique qualitative learn with 60 Muslim households in a single British urban. The authors' personal research of survey info means that Muslims within the united kingdom extra successfully go on their religion to the subsequent new release than different spiritual teams. This ebook is partly an try and clarify why that will be.
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Extra info for Muslim Childhood: Religious Nurture in a European Context
Second generation—based on the religion that the adult respondents to the HOCS currently practise. • Third generation—based on the religion that the young people respondents to the YPS say they currently have. Since the HOCS and YPS are linked by household and by parents (although this is a slightly smaller sample) we can see changes in religious activity across these three ‘generations’ within the same families. It is not necessarily the case that the adults who completed the HOCS are parents of the young people who completed the YPS, but some adult respondents were siblings or other relatives.
For each independent variable, the incidence of successful religious transmission was examined, both for the group of all people raised in a religion and for the ‘Muslim only’ subgroup. Univariable logistic regression analyses were then conducted with each independent variable in turn before multivariable binary logistic regression models examined the extent to which variation between religions was independent of other demographic factors. Finally, univariable logistic regression analyses were repeated for the subgroup of respondents who reported being raised as Muslims.
Stberg (2006), for example, describes Muslim youth in Norway as having an ‘integrated plural identity’, so able to be reasonably at home with non-Muslim peers (and their Western youth culture) but also to maintain Muslim faith and practice. Østberg puts a theoretical emphasis on cultural flow as opposed to separate cultures existing alongside each other and separate from one another. Learning Religion In this section, we briefly review four theoretical perspectives which are relevant to our study and which surface at various points during the 13 Scourfield, Gilliat-Ray, Khan, and Otri book.
Muslim Childhood: Religious Nurture in a European Context by Jonathan Scourfield