By Sylvain Brouard
France is usually depicted because the version of assimilationist or republican integration within the foreign literature on immigration. even if, hardly 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 supply a accomplished overview of the nation of integration in France and problem the standard main issue of integration by means of systematically evaluating the "new French" immigrants, in addition to their kids and grandchildren born in France, with a pattern of the French basic inhabitants. The authors' survey considers quite a lot of themes, together with non secular association and religiosity, political attitudes and political efficacy, price platforms (including gender roles, paintings ethics, and anti-Semitism), styles of integration, a number of identities and nationwide assets, and affirmative motion. because the authors express, regardless of present changes, immigrants of Maghrebin, African, and Turkish beginning proportion a large scope of commonality with different French electorate.
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Additional resources for As French as Everyone Else? A Survey of French Citizens of Maghrebin, African, and Turkish Origin
To be sure, confidence in the CFCM is slightly more moderate. Notably, those most sensitive to this conspicuous state recognition—practicing Muslims and youths— display a relatively more pronounced dissatisfaction. The increase in the number of places of worship participating in the election and the modification of the number and appointment of delegates have spread doubt within the Union of Islamic Organizations of France (UOIF), especially as to the transparency and honesty of the vote. The premature (to say the least) announcement of the reelection of Dalil Boubakeur as president of the CFCM also contributed to weakened confidence in the institution.
Are they opposed to it, considering it an obstacle to their religious practice, or do they rather consider it protection in a country that, while certainly secularized, was historically Catholic? First of all, how are the conditions for the practice of Islam in France evaluated? ” The percentage is the same among the French originating from Africa or Turkey; and the Muslims in this group, far from differentiating themselves from the norm, report even more positively than the others on this subject.
This puts the scope of Muslim affiliation among the RAPFI population into perspective. The impression of a uniformly Muslim population is incorrect. These results confirm the existence of religious difference between the two populations under examination but also show a relative similarity between the two populations with regard to the percentage of believers and those who are not religious. ” Beyond religion, and more than the degree of affiliation with Islam, what differentiates the New French from the rest of the French population is the overrepresentation of youths who describe themselves as Muslim, while the same age group is underrepresented in terms of Catholic membership in the whole of the French population.