A New Islam in France as a Hybrid Culture

DOI Web Site
  • YAMASHITA Yasuyuki
    Ph.D. student, Graduate school of Letters, Kyoto University Research Fellow of Japan Society for the Promotion of Science

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Other Title
  • ハイブリッド文化としてのフランスの新しいイスラーム
  • ハイブリッド文化としてのフランスの新しいイスラーム : 信仰実践を回避する移民第二世代のムスリムの語りから
  • ハイブリッド ブンカ ト シテ ノ フランス ノ アタラシイ イスラーム : シンコウ ジッセン オ カイヒ スル イミン ダイニ セダイ ノ ムスリム ノ カタリ カラ
  • ――Analysis of the Narrative of a Second-generation Muslim Evading Religious Practices――
  • ――信仰実践を回避する移民第二世代のムスリムの語りから――

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Abstract

<p>The purpose of this paper is to analyze a new Islam peculiar to France, one which is a hybrid culture created by second-generation Muslims, and to propose an “adaptive Islam” as an ideal type. This paper describes how French-born Muslims of North African origin can maintain their religious beliefs while achieving social and economic success in contemporary France where Islamophobia is widely prevalent and secularism in public space is accepted as a social norm. The first section outlines an overview of Muslims in France and sets the object of this research by reviewing previous studies. As many of those studies focus only on the visible behaviors of Muslims which are regarded as social problems, they overlook those who do not conduct religious practices and therefore avoid conflict. The second section introduces a summary of a 2016 survey in Paris which mainly focuses on the life history of a young Muslim called Malik, who is a second-generation Algerian immigrant currently working in a famous enterprise. After describing Malik’s childhood, the third section discusses his irritation against first-generation immigrants, especially his parents, and their conservative religious norms. The fourth section examines how he justifies the discontinuance of religious practices for the sake of academic and professional success, by focusing particularly on how he reconsiders the actual significance of the scripture by applying it to the contemporary French context. The fifth section proposes “adaptive Islam” as an ideal type which reflects the social context of contemporary France. Finally, the conclusion examines whether this new Islam can play a critical role in countering discourses which unduly emphasize the cultural differences between Muslims and others.</p>

Journal

  • SOSHIOROJI

    SOSHIOROJI 63 (1), 39-57, 2018-06-01

    SHAKAIGAKU KENKYUKAI

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