Guveli Ayse, Platt Lucinda
Department of Sociology, University of Essex, Wivenhoe Park, Essex, Colchester, CO4 3SQ, UK.
Department of Social Policy, London School of Economics and Political Science, Houghton Street, London, WC2A 2AE, UK.
Eur J Popul. 2023 Mar 23;39(1):9. doi: 10.1007/s10680-023-09660-9.
Patterns of religiosity among both settled and migrant populations have been the subject of intense, and often conflicting, scholarly debate. In Europe, most analysis of migrant religiosity has focused on Islam, though migrants to Western European countries come from a wide range of religions and denominations. Despite a general assumption of assimilation over generations to greater secularization, evidence on trends in religiosity across migrants of different religions and for both first and second generations remains partial. We use the European Social Survey (rounds 1-9) to examine three dimensions of religiosity encompassing both performative and subjective domains, across 15 Western European destination countries over a 16-year period. While variation in religiosity between different affiliations is not large, migrants tend to have higher religiosity than non-migrants across the religious affiliations we consider. Over time we see that while natives show an overall decline in religiosity over the period, first- and second-generation Protestants and Muslims show increases in religiosity, providing some evidence for religious revival. We discuss the implications of our findings for theories of secularization and religious revival, and the future religious landscape of Europe.
定居人口和移民人口的宗教信仰模式一直是学术辩论的焦点，且常常存在冲突。在欧洲，大多数关于移民宗教信仰的分析都集中在伊斯兰教上，尽管前往西欧国家的移民来自广泛的宗教和教派。尽管人们普遍认为几代人会逐渐同化到更大程度的世俗化，但关于不同宗教移民以及第一代和第二代移民宗教信仰趋势的证据仍然不完整。我们利用欧洲社会调查（第1轮至第9轮），在16年的时间里，对15个西欧目的地国家宗教信仰的三个维度进行研究，这些维度涵盖了表演性和主观领域。虽然不同宗教信仰之间的宗教信仰差异不大，但在我们所考虑的宗教信仰中，移民的宗教信仰往往比非移民更高。随着时间的推移，我们发现，虽然在此期间本土居民的宗教信仰总体呈下降趋势，但第一代和第二代新教徒及穆斯林的宗教信仰却有所增加，这为宗教复兴提供了一些证据。我们讨论了研究结果对世俗化和宗教复兴理论以及欧洲未来宗教格局的影响。
