By Sylvain Brouard
France is frequently depicted because the version of assimilationist or republican integration within the foreign literature on immigration. even if, hardly ever have surveys drilled all the way down to offer person responses from a double consultant pattern. In As French as each person Else?, Sylvain Brouard and Vincent Tiberj offer a finished overview of the country of integration in France and problem the standard trouble of integration by way of systematically evaluating the "new French" immigrants, in addition to their young ones and grandchildren born in France, with a pattern of the French common inhabitants. The authors' survey considers a variety of themes, together with spiritual association and religiosity, political attitudes and political efficacy, worth structures (including gender roles, paintings ethics, and anti-Semitism), styles of integration, a number of identities and nationwide assets, and affirmative motion. because the authors convey, regardless of current ameliorations, immigrants of Maghrebin, African, and Turkish starting place proportion a large scope of commonality with different French voters.
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Extra resources for As French as Everyone Else? A Survey of French Citizens of Maghrebin, African, and Turkish Origin
More than 80 percent claimed to have fasted during all of Ramadan, and 8 percent did not fast at all. Youths, the most educated, and people with mixed ancestry differ in this practice: this last group fasts less systematically throughout Ramadan, contrary to youths and the most educated. Finally, even though very few had completed the pilgrimage to Mecca, 81 percent of Muslims have the intention to do so. The youngest are, again, the most likely to consider it. Nearly 10 percent of regularly practicing Muslims have already gone to Mecca, and nearly all the other members of this group have the intention of going.
As a result, the phenomenon 18 ■ Chapter 1 of re-Islamization, at its greatest strength, touches only 10 percent of Muslims. This trend needs to be qualified, however. When we ask Muslims to compare their practice of Islam with that of their parents, the majority among them (65 percent) claim to practice “less well,” exactly like the majority of those who claim to accord more importance to religion. The youngest are no different in this respect. Only 16 percent of Muslims estimate that they practice their religion “better” than their parents.
This chapter gives a faithful and precise account of relationships to Islam among those who constitute the most important group of French Muslims—that is, if we believe as Michèle Tribalat does that “the Muslim question is largely a Maghrebin question, and will be for a long time” (Tribalat 2004b, p. 29). All Muslims? While the importance of Catholicism in French society, its evolution, and the behavior of Catholics have long been the object of in-depth analyses, the study of relationships to Islam in France is still in its early days.