Religion and Intergroup Boundaries: Positive and Negative Ties Among Youth in Ethnically and Religiously Diverse School Classes in Western Europe

Fenella Fleischmann,Frank Van Tubergen,Müge Simsek

doi:10.1007/s13644-021-00473-y

Abstract

BackgroundIn the past decades, Western European countries have become increasingly religiously diverse; furthermore, a growing share of their population is now youth with a migration background. Little is known about the role religion plays in social ties among children of native and immigrant origins.PurposeThis study examines religious group boundaries among youth in secondary schools in England, Germany, the Netherlands, and Sweden. To this end, it describes to what extent youth’s positive and negative ties in the classroom are segregated along religious lines. Furthermore, it analyzes the role of structural opportunities and religious in-group preferences in the formation of religious boundaries in the social networks of youth.MethodsThe data come from the first wave of the Children of Immigrants Longitudinal Survey in Four European Countries (CILS4EU), which contains more than 18,000 adolescents (aged 14–15) in England, Germany, the Netherlands, and Sweden. First, we describe overall religious segregation in the social ties of youth by using the full survey data. Second, we test our hypotheses by analyzing the complete social networks of 5236 students in 247 classes.ResultsThe analysis reveals that friendships are more likely between classmates with similar religious affiliations than classmates with different religious affiliations. In particular, in terms of friendships, there is clear segregation between non-religious and Christian youth on the one hand and Muslim youth on the other. This segregation is partly driven by structural forces that constrain intergroup meeting opportunities. However, group segregation goes beyond the patterns expected from opportunities alone. The results show strong preferences for intrareligious friendships and a tendency to avoid ties between Muslim and non-Muslim youth.Conclusion and ImplicationsThere are religious boundaries in the social relationships of youth in ethnically and religiously diverse school classes in Western Europe. In particular, social boundaries between Muslim and non-Muslim youth are the strongest. Creating opportunities for positive intergroup contact, such as the promotion of religiously diverse schools, apparently is not sufficient to avoid religious boundaries among youth. To reduce segregation along religious lines, interventions would also need to address the factors that shape youth’s preferences for intrareligious friendships.

Highlights

In the past decades, Western European countries have become more religiously diverse as a result of immigration from highly religious and often non-Christian societies
It has been found that Western European majority populations are more hostile toward Muslims than immigrants in general (Doebler 2014; Simonsen and Bonikowski 2020; Strabac and Listhaug 2008), that there are rather few marriages between Muslim immigrants and non-Muslims (Lucassen and Laarman 2009), and that Muslims are discriminated in the labor market (Adida et al 2016; Bartkoski et al 2018; Blommaert et al 2014; Di Stasio et al 2019)
We first present a descriptive picture of gross religious group boundaries in classroom networks, that is, the gross group segregation in positive and negative ties among youth of different religions

Summary

Introduction

Western European countries have become more religiously diverse as a result of immigration from highly religious and often non-Christian societies (van Tubergen and Sindradottir 2011). Western European countries have become increasingly religiously diverse; a growing share of their population is youth with a migration background. Purpose This study examines religious group boundaries among youth in secondary schools in England, Germany, the Netherlands, and Sweden. To this end, it describes to what extent youth’s positive and negative ties in the classroom are segregated along religious lines. It describes to what extent youth’s positive and negative ties in the classroom are segregated along religious lines It analyzes the role of structural opportunities and religious in-group preferences in the formation of religious boundaries in the social networks of youth. We test our hypotheses by analyzing the complete social networks of 5236 students in 247 classes

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Conclusion