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The Religious Integration in Spain of the Moroccan Muslim Second and 1.5 Generation

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The Religious Integration in Spain of the Moroccan Muslim Second and 1.5 Generation The Religious Integration in Spain of the Moroccan Muslim Second and 1.5 Generation Joaquín Eguren1 Abstract Resumen The purpose of this paper is to explain current processes El propósito de este trabajo es explicar los procesos actua- of immigrant Moroccan children born in Spain, or those that les de los niños inmigrantes marroquíes nacidos en España, o arrived during the first socialization period (until the age of 10). que llegaron durante el primer período de socialización (hasta We will describe, using a transnational lens, how this young los 10 años). Adoptaremos una óptica transnacional para des- people follow Islam in a different country from their parent’s cribir el modo en el que estos jóvenes siguen el Islam en un país homeland. At the same time, we will compare and contrast diferente al país de origen de sus padres. Al mismo tiempo, this youth with those from Latin America and observe the most realizaremos una comparación y contraste entre estos jóvenes significant differences and similarities. y otros procedentes de América Latina para ver las diferencias y semejanzas más significativas. Based on a previous quantitative survey, the study is de- veloped by an ethnographic work analyzing their religious Basándonos en una encuesta cuantitativa anterior, este es- behaviour as Muslims in Madrid. Two most important conclu- tudio se ha llevado a cabo mediante un trabajo etnográfico que sions are: the youth that arrived very early in life or were born analiza su comportamiento religioso como musulmanes en Ma- in Spain look to build a reconciled position for Muslims, with drid. Dos de las conclusiones más importantes son: los jóvenes Spanish values. Second, this group in the religious field is play- que llegaron a una edad muy temprana o que han nacido en Es- ing a double role; first inside the Islamic community and second paña intentan establecer una posición reconciliada para los mu- in the entire society. sulmanes, con los valores españoles. Por otra parte, este grupo dentro del ámbito religioso desempeña una doble función: en Key words: Islam, Second Generation, Integration, Transna- primer lugar, dentro de la comunidad islámica y en segundo lu- tionalism, Youth. gar, en toda la sociedad. Palabras clave: Islam, segunda generación, integración, trans- nacionalismo, juventud. 1 PhD in Social Anthropology, Researcher at IUEM: University Institute of Studies on Migrations (Comillas University). Anuario de Acción Humanitaria y Derechos Humanos Yearbook on Humanitarian Action and Human Rights © Universidad de Deusto. ISSN: 1885 - 298X, Núm. 8/2011, Bilbao, 117-124 http://revista-derechoshumanos.deusto.es 118 Joaquín Eguren Introduction 10). We will describe how these young people follow Islam in a different country from their parent’s homeland. At the same Two years ago, in 2009, Spain remembered the fourth time, we will compare and contrast these youth with those from centenary expulsion of the Moorish people. Philip III announced Latin America and observe the most significant differences and la pragmática (a decree) of this expulsion on April 4th, 1609. similarities. With this pragmática (decree), 300,000 Spanish people were We analyze their religious behaviour as Muslims in a secular- forced to leave the peninsula and prohibited from returning. ized society with a Catholic majority that is learning how to That decision was the final moment for Christians and Muslims cope with an increasing Islamic population. Simultaneously, they to experience conviviality, which sometimes was good, and at are incorporating into a heterogeneous Islamic community, with other times difficult. different national origins such as Maghribian, Pakistani, Syrian, Four centuries later, Spanish children of Maghribian origins and others... —specifically, children born in Spain and raised as Muslims, are This research is based on two methodological pillars. First, presently living according to these religious prescriptions. Current we take account of the results from a quantitative survey about historical, social, and cultural conditions are very different for the Second Generation in 2001. The second pillar refers to an these Maghribian children. Today’s Spanish laws permit religious ethnographic work from 2007 in Madrid, specifically about the freedom for minorities. Followers of Islam have rights and Muslim Maghribian Second Generation. legal protection to pursue their religion with peace and freedom. Recently though, difficulties have emerged that demonstrate The previous stage of my ethnographic research showed similarities to the problems from four centuries before. Specifi- the results of the 2001-2002 quantitative survey regarding the cally, the problems are fear and ignorance between native inhab- Moroccan, Peruvian, and Dominican second generations born in itants and the Maghribian population. This creates situations of Spain, or those that arrived before the age of 10 years-old. In discrimination and distrust. Some young Muslims are growing up this case, the methodology utilized a questionnaire given to under disapproving looks and mistrust from their neighbors. 539 second generation youth that lived in Barcelona and Madrid. With the approval of the 1978 Spanish Constitution, Spain For the present study, our ethnographic work has been fo- effectively granted freedoms to all religious minorities. The cused in the Comunidad Autónoma region of Madrid. To gather founding of the system created a relationship between religions information, we have formally interviewed twenty second and the State based on the two primary principles of liberty and generation youth, conducted three focus groups, and held par- equality. Following those principals, the relationship also focuses ticipant observations during informal meetings at their homes on secularization and cooperation. and other locations. We then analyzed the results. The establishment of the new regime initiated cooperation Before the results are presented, it is necessary to discuss the between the Spanish government and all religions. This new definition to understand the complexity of the second generation. regime responded to the people’s desires for political and social changes during the political transition. The new state was built on the principle of neutrality, not indifference, in relation to the 1. About Second Generation notion expression of religious diversity.2 The purpose of this paper is to explain current processes Like Portes (1996)3 indicated there are three distinct cat- of immigrant Moroccan children born in Spain, or those that egories related to the second generation. “The first category arrived during the first socialization period (until the age of refers to children born abroad that came to the United States 2 Amérigo Cuervo-Arango, F. (1995): “Breve apunte histórico de la re- 3 Portes, Alejandro (ed.) (1996): The new second generation, Russell lación Estado-confesiones religiosas en España”, in Abumalham, M. (ed.): Sage Foundation, New York. Comunidades Islámicas en Europa, pp. 155-164 Anuario de Acción Humanitaria y Derechos Humanos Yearbook on Humanitarian Action and Human Rights © Universidad de Deusto. ISSN: 1885 - 298X, Núm. 8/2011, Bilbao, 117-124 http://revista-derechoshumanos.deusto.es The Religious Integration in Spain of the Moroccan Muslim Second and 1.5 Generation 119 after their infancy. The second includes native born children of follow Islam. Because of this, we must consider if the political immigrant parents and children born abroad who came at a and religious conditions exerts an influence on this belief… very early age, also called the 1.5 generation. The final group Secondly, there is a group of young people that have a feel- is families consisting of both parents and children born in the ing of belonging that is linked to a secular cultural concept of United States. This third group represents the majority of the being Muslim. This is a result of the ethnographic work on the American population.” Berber Rifains. (Eguren, 2007)5 According to Halloway-Friesen (2008)4 the term 1.5 gen- In these cases, the internal religious experiences depend on eration refers specifically to the Latino immigrants that arrived the environment of where the individual lives. In Morocco, there in the United States as children or as adolescents. There is a is social pressure among families to give a religious sense to distinction between the first generation that arrived in the US celebrations while also respecting local customs. as adults and the second generation Latinos that were born there. The third hypothesis supposes that young people of Moroc- can immigrant children born in Spain or arrived in a very early In the Spanish case it is necessary to approach the study of infancy —during the first socialization— preferred to follow the youth that are in an intermediate situation. As indicated previ- Muslim religion and incorporate Spanish secular values. These ously, this can be referred to as the 1.5 generation. Specifically, are compatible in the religious and secular areas as tolerance, the Moroccan Muslims, the oldest ethnic and religious group, respect to religious diversity… was created by immigration. In this community there are two groups of young people. Most of the young Muslims belong to Between these young people are found two directions or the 1.5 generation. The others, comprised by those that were senses: one group that host their beliefs and “practice religion” born in Spain are considered part of the second generation. In and other group of youth
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