Religiousness of Central Asian Migrants in a Large City
Sociology
DOI:
https://doi.org/10.17072/2078-7898/2019-4-620-631Keywords:
migrants, religious practices, acculturation, assimilation, integration, marginalization, cultural self-identification, factor analysisAbstract
The aim of the study was to determine the extent of religious practices among different categories of migrants, and to identify religious groups with different acculturation strategies. In 2017 we interviewed 231 foreign migrants from Central Asia living in Yekaterinburg using the standardized interview method. The number of religious practices used by both Muslims and Christians increases with the length of stay in Yekaterinburg. Thus, as the length of their stay in the city increases, Muslims become more focused on preserving their national and cultural identity, while those who identify themselves as Christians become more focused on integrating into a new, non-Muslim culture. Socio-demographic factors influence the religious activity of migrants. As the level of education increases, religiosity weakens, while it increases with the transition from the female to male gender group. Based on the indicators of the degree of identification with the native and Russian culture using the method of factor analysis, three religious groups of migrants were compared. Among them, the following were distinguished: 1) who identified Islam as their confessional affiliation and implemented the maximum number of religious practices; 2) who identified Islam as their confessional affiliation, but were not involved in any religious practices; 3) who identified Christianity as their confessional affiliation. The first group has a strong preference for inclusion in Russian culture and for maintaining their own national-cultural identity. The second group has both attitudes underdeveloped. In the third group, the attitude toward the preservation of national and cultural identity is not developed, and the attitude toward inclusion in Russian culture is only partially developed. Based on J. Berry's acculturation theory, we can speak about the predisposition of the first group of migrants to an integration strategy of acculturation, the second group - to a marginal strategy. We define the strategy of the third group as incomplete assimilation. We consider the integration strategy, which is peculiar to the first group - actively practicing Muslims - to be the most optimal and conflict-free.References
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