Religious trajectories of immigrants in the first years after migration
This paper examines religious change of immigrants from Poland, Bulgaria, Turkey, and Spain in the first years after their arrival in the Netherlands––one of the least religious countries in the world. Religiosity is measured by attendance, praying, and subjective religiosity. Multiple-group latent...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
2022
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| In: |
Journal for the scientific study of religion
Year: 2022, Volume: 61, Issue: 2, Pages: 507-529 |
| Standardized Subjects / Keyword chains: | B
Netherlands
/ Immigration
/ Religiosity
B Poles / Bulgaria / Turkey / Spain / Emigration |
| IxTheo Classification: | AD Sociology of religion; religious policy AF Geography of religion AG Religious life; material religion KBA Western Europe KBH Iberian Peninsula KBK Europe (East) KBL Near East and North Africa |
| Further subjects: | B
The Netherlands
B Migration B Religion B Islam in Europe B Immigrants |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This paper examines religious change of immigrants from Poland, Bulgaria, Turkey, and Spain in the first years after their arrival in the Netherlands––one of the least religious countries in the world. Religiosity is measured by attendance, praying, and subjective religiosity. Multiple-group latent growth models are estimated based on four waves spanning a total of 4 years (n = 3354 at Wave 1) to identify religious trajectories. Results show an initial increase in attendance that levels off and ultimately reverses and a steady decrease in subjective religiosity across all immigrant groups. A group-specific pattern is visible on the praying dimension: Turks show an initial increase that levels off over time and then reverses, whereas the other groups show no substantial change. The analysis suggests that differences in opportunities to attend and exclusion experiences are unlikely to be the main drivers of the immigrants’ religious trajectories. | ||
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