Currently working as a researcher at Netherlands Institute for Social Research (SCP). Areas of expertise: Policy interactions, policy analysis, religious (dis)affiliation, religious identity formation
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Papers by Maria Vliek
backgrounds in the Netherlands and Britain who have moved out
of Islam. Rather than focusing primarily on ‘leaving faith’ (i.e. a
predominantly negative and religiously centred approach), it will
present four types of thematic trajectories that consider the
broader life-worlds and experiences of the interlocutors. These
themes will illustrate the relative weight of the religious voice in
trajectories, rather than presupposing the centrality of religion in
one’s (former) identity or trajectory. It will thereby display a broader
understanding of the interlocutors’ experiences as being in a
negative relation to religion alone: not only religious, but also
political, social, ethnic and gender boundaries provided the contexts
in which people moved out of Islam. The themes (‘religious break’,
‘social break-away’, ‘the entrance’ and ‘unconscious secularization’)
will be illustrated by four case studies. A fifth case will be presented
to illustrate the potency of the intertwinement of the themes.
backgrounds in the Netherlands and Britain who have moved out
of Islam. Rather than focusing primarily on ‘leaving faith’ (i.e. a
predominantly negative and religiously centred approach), it will
present four types of thematic trajectories that consider the
broader life-worlds and experiences of the interlocutors. These
themes will illustrate the relative weight of the religious voice in
trajectories, rather than presupposing the centrality of religion in
one’s (former) identity or trajectory. It will thereby display a broader
understanding of the interlocutors’ experiences as being in a
negative relation to religion alone: not only religious, but also
political, social, ethnic and gender boundaries provided the contexts
in which people moved out of Islam. The themes (‘religious break’,
‘social break-away’, ‘the entrance’ and ‘unconscious secularization’)
will be illustrated by four case studies. A fifth case will be presented
to illustrate the potency of the intertwinement of the themes.
kinderen en hun kansengelijkheid.
Op langere termijn is de verwachting dat de stelselherziening, die 2,5 miljard euro zal kosten, slechts een beperkt positief effect zal hebben op de arbeidsparticipatie (+0,2%) en niet zal bijdragen aan de ontwikkeling van kinderen en kansengelijkheid. Op de korte termijn zijn er daarnaast aanzienlijke risico’s. De hoge inkomensonafhankelijke vergoeding leidt tot een grotere stijging van de vraag naar kinderopvang dan de markt kan bijbenen. Dit heeft prijsstijgingen, wachtlijsten en mogelijk een daling van de opvangkwaliteit tot gevolg. Deze risico’s zijn des te groter naarmate de krapte op de arbeidsmarkt aanhoudt. Dit pakt vooral ongunstig uit voor de kinderen die het meest kunnen profiteren van goede kinderopvang voor hun ontwikkeling, en vormt daardoor ook een risico voor hun kansengelijkheid.
Het lijkt verstandig de herziening van het financieringsstelsel te heroverwegen vanwege de beperkte langetermijneffecten en de aanzienlijke kortetermijnrisico’s. De mogelijke maatschappelijke baten van
verdere investeringen in de kinderopvang liggen vooral in de ontwikkeling van kinderen, het tegengaan van taal- en ontwikkelingsachterstanden en het bevorderen van kansengelijkheid. Daarom lijkt een verschuiving van de focus van arbeidsparticipatie naar de ontwikkeling van kinderen meer voor de hand te liggen.
which individuals may wish to adhere, religion can be a monitoring factor in the adherent’s life, religion provides support for the willpower necessary to adhere to a standard, and finally, religion can provide the appropriate motivation for prosocial, moral behaviour and self-control. When this thesis discusses the elements of identity development it refers to Marcia’s model. One can either be in a state of Diffusion, Foreclosure, Moratorium, or Achievement, depending on levels of exploration and commitment. It concludes that most participants presented themselves to be in a state of foreclosure, which could affect commitments they make later in life. In all the identity domains addressed in this study, (parents, siblings, friends, school, gender and ethnicity) religion played a central role. Participants said religion was the standard to which they wished to adhere. Furthermore, from the participants’ answers, it has become clear that their social environment can fulfill various strategic roles for prosocial, moral behaviour and self-control: parents, siblings and friends were often seen as spiritual models, or the participants fulfilled this role themselves. The religious code was often said to be followed, however, several examples of deviation from this code came to light during the interviews. In addition, the potential risks for radicalisation and violence, specifically when it
concerns the failure of masculinity in career and marriage are examined. In patriarchal societies, it is often crucial to obtain a job before being married. If one fails, it could lead to feelings of being powerless which, in combination with (perceived) marginalisation, could lead to violent expressions of the need for empowerment.
Drawing on fieldwork in the UK and the Netherlands, this study examines the experiences of people moving out of Islam. It rigorously questions the antagonistic nature of the debate between ‘the religious’ and ‘the secular’, or who is in and who is out, and argues for recognition of the ambiguity that most of us live in. Revealing many complex forms of moving out, this study adds much-needed nuance to understandings of secularity and Muslim identities in Europe.