KISAICHI Masatoshi Sophia University, Institute of Asian Cultures, Professor, アジア文化研究所, 教授 (80177807)
HASE Yasuro Kyushu Institute of Technology, Faculty of Engineering, Associate Professor, 工学部, 助教授 (90212141)
YAZAWA Shujiro Hitotsubashi University, Graduate School of Social Sciences, Professor, 大学院・社会学研究科, 教授 (20055320)
HAYASHI Tooru University of Tokyo, Graduate School of Humanities and Sociology, Professor, 大学院・人文社会系研究科, 教授 (20173015)
KOSUGI Yasushi Kyoto University, Graduate School of Asian and African Area Studies, Professor, 大学院・アジア・アフリカ地域研究研究科, 教授 (50170254)
|Budget Amount *help
¥14,700,000 (Direct Cost: ¥14,700,000)
Fiscal Year 1998: ¥7,000,000 (Direct Cost: ¥7,000,000)
Fiscal Year 1997: ¥7,700,000 (Direct Cost: ¥7,700,000)
The Muslim migrants in the Western Europe who came from Turkey, the Maghreb countries and Pakistan are originally immigrant workers. They resided in the host countries such as Germany, Netherlands. United Kingdom, and France with their families since the 1970s. Nevertheless their host countries adopt secular social rules, among the migrants, re-Islamization have been accelerated in the last two decades. In this research project, we tried to illustrate outline of the re-Islimization process, and examied their major factors.
The re-Islamization itself was occurred when the Muslim migrants awakened that their daily life should be separated from their surrounding secular and inappropriate western societies, however, the immigrant policies, principles of secularism, and individualism considerably affect the goal and objectives of the re-Islamization movements.
In Germany, the Constitutional privileges are given only to Catholic, Protestant and Jewish religious communities, on the contrary the
Musli society has not been recognised as an religious community which religious education is granted as a basic right. For this reason, religious education right has been an important focus in the Muslims' rights in Germany. In addition to this, it should be noted that the German alien policies always alienated immigrants, and consequently they have lost incentives for integration to German host society.
In France, the very restrictive rule of secularism causes broader resentment among pious Muslims. It is clear that so called veil issues are politically symbolised in immigrant policies, but many cases are still in arguments.
On the contrary the Netherlands show a very different face in attitude to the Muslim residents because of tradition of liberalism and multiculturalism. The Muslims are mostly enjoying freedom of faith and religious activities, and the fact that religious education is recognised in a considerably extent is a major positive factor in the migrants' social participation. In spite of the generous attitude to the migrants, re-Islamization movements are also apparently observed in the Netherlands, because social diseases such as narcotism and alcoholism are serious issues in this country The Muslims have strong wishes to protect their children from these social diseases.
Through our research, we concluded that integration policies for the Muslim immigrants are unsuccessful in the sense that the Muslims, after their awakening in re-Islamization, abandoned their efforts to be integrated in the western individualism and secularism. Less