By Sylvain Brouard
France is usually depicted because the version of assimilationist or republican integration within the foreign literature on immigration. notwithstanding, 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 entire evaluation of the kingdom of integration in France and problem the standard concern of integration by means of systematically evaluating the "new French" immigrants, in addition to their childrens and grandchildren born in France, with a pattern of the French normal 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 property, and affirmative motion. because the authors convey, regardless of latest ameliorations, immigrants of Maghrebin, African, and Turkish beginning percentage a large scope of commonality with different French voters.
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Additional info for As French as Everyone Else? A Survey of French Citizens of Maghrebin, African, and Turkish Origin
In our sample, three-quarters of the second generation come from mixed marriages. One can imagine, with good reason, that having a father of Maghrebin origin and a mother who isn’t, or vice versa, makes the transmission of Islamic affiliation less systematic, particularly in French society, where Muslims are not the majority. This theory is borne out for those New French with a Maghrebin background: 28 percent of this population who have a mixed ancestry describe themselves as Muslim, compared with 78 percent of those without a mixed ancestry.
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. So the conditions for the religious practice of Muslims in France are evaluated rather positively, and fairly consistently so. This result is particularly surprising. According to the classical rights-claiming attitude, those affected by a policy, principally Muslims in this case, would need to declare themselves less satisfied with their situation than the others do.
Women are no more or less frequently Muslim than men. Adherence to Islam does not seem to depend on one’s level of schooling. In fact, the percentage of those who describe themselves as Muslim and have a baccalaureate* and advanced degree is close to the percentage of those without diplomas, whether they are French people of Maghrebin origin or French people of any other immigrant group studied here. As such, Islam in France is not the prerogative of either the most educated or the least educated.