Abstract
At least three traditions in sociological thought address the question of social inclusion. In the systems theory proposed by Luhmann, inclusion means that individuals are able to adapt and gain access to functional subsystems, such as the labor market or the welfare state. In the tradition of Simmel, social inclusion is seen as an outcome of “cross-cutting social circles”. Both perspectives are addressed in Lockwood’s distinction between social integration and system integration. Building on these theoretical traditions, the study proposes a typology of migrant integration in which inclusion requires a realization of both social and system integration. Against this theoretical background, the paper deals with the question of which kind of integration the Swiss Muslims strive for through civic engagement. Drawing on narrative autobiographical interviews, the study reveals two main tendencies among the studied Muslims. While some seek an opportunity to engage with people of other worldviews through civic engagement (social integration), others limit their civic engagement only to those religious communities that cultivate a strong collective Muslim identity, and reduce their contact with non-Muslims to a peaceful co-existence (system integration). The study also shows that these two attitudes are associated with two views on outgroup tolerance. While the advocates of social integration are for <em>liberal</em> tolerance, the supporters of system integration show tendency towards <em>multicultural </em>tolerance.
Highlights
Without a doubt, one of the most common markers of social inclusion and exclusion throughout the history of mankind has been religious affiliation
Social Inclusion, 2016, Volume 4, Issue 2, Pages 95-106 the rise of Islamic consciousness in the Islamic world and its expansion into Western countries in the last two decades there have been increasing calls to underscore the limits of tolerance
People can only be regarded as included if they are endowed civil, political, and social rights (Marshall, 1950), and if they can establish crosscutting social ties (Kronauer, 2010). This premise is compatible with Bourdieu’s theory of capital (Bourdieu, 1983), according to which social inclusion can only be achieved if people have access to institutional resources, and that these resources are often made available through economic and cultural capital, or when social capital is generated through active participation in social networks
Summary
One of the most common markers of social inclusion and exclusion throughout the history of mankind has been religious affiliation. Social Inclusion, 2016, Volume 4, Issue 2, Pages 95-106 the rise of Islamic consciousness in the Islamic world and its expansion into Western countries in the last two decades there have been increasing calls to underscore the limits of tolerance. We do not analyze the objective inclusion of Muslims. We focus on one of the subjective aspects of integration, namely Muslims’ normative views on their inclusion. We draw on narrative autobiographical interviews to analyze Swiss Muslims’ views of integration and their preferred type of inclusion in Swiss society.
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