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This study investigates the views of contemporary Muslim jurists about withdrawing treatment of the terminally ill. Its aim is threefold. Firstly, it analyses jurists' views concerning core themes within the process of withdrawing treatment. Secondly, it provides insight into fatwas about withdrawing treatment. Thirdly, it compares these views with current medical standards in Europe and the Atlantic world on withdrawing treatment. The data consisted of six papers by Muslim jurists presented at the conference of the Islamic Fiqh Council in 2015. We conducted a directed content analysis (DCA) through a predetermined framework and compiled an overview of all previous fatwas referred to in the papers, which are also analysed. The results show that the general consensus is that if health cannot be restored, treatment may be withdrawn at the request of the patient and/or his family or on the initiative of the doctor. The accompanying fatwa emphasizes the importance of life-prolonging treatment if this does not harm the patient. It becomes apparent in the fatwa that the doctor has the monopoly in decision-making, which is inconsistent with current medical standards in Europe. Managing disclosure in view of the importance of maintaining the hope of Muslim patients may challenge the doctor's obligation to share a diagnosis with them. [ABSTRACT FROM AUTHOR]

This paper provides an alternative lens of viewing digital technologies and networked spaces in outdoor intercultural learning, by introducing the Taoist philosophy of Ziran (nature) and Wuwei (inaction). The application of digital technology to outdoor learning has become prevailing and triggered critical debates and discussions among scholars and practitioners. The majority of the perspectives are, however, oriented in Western ideologies, and very rarely has any research considered this issue in the context of outdoor intercultural learning. A mini-ethnographic study was conducted to reconcile the nature-technology dichotomy during an EU-exchange sail-training voyage. Methodological implications are provided for conducting fieldwork in outdoor learning research, in line with the Ziran-Wuwei principles. The findings suggest that educators and facilitators follow the dialectical, relational, and contextual orientations to manage the (non)use of digital devices to maximise learners' outdoor experiential engagement and reflections.

This paper argues that the progressive, revisionist reaction within Catholic education and schooling, as well as within Catholicism at large, to the challenge of modernity is a mistake. In view of modernity's malaises, it advocates instead the affirmation or reaffirmation of the ideal of traditional Catholicism as the only authentic response for Catholics to modern progress. In order to justify the distinctiveness of a traditional Catholic identity and educational project, the paper offers an outline of a distinctively Thomistic educational philosophy. Its defense of the (re)affirmation of the ideal of traditional Catholic education and schooling in secularized society is neither ultra-conservative nor romantic.

To achieve a successful policy transfer from one country to another, knowledge is required about the framework conditions of the country to which the policy is transferred. An important framework condition to consider is cultural context. Therefore, this paper uses a combination of cultural definitions which consider culture as a driver for both the interpretation of its members and for the communicative and interactive behaviour within a community. This contribution presents a cultural concept to inform policy transfer from a European context to China. Chinese philosophical approaches such as Taoism, Confucianism and Buddhism, as well as the political history of China, are used to identify individual perspectives within a community that depends, among others. A pilot study for testing the peer review process in vocational education and training will also help build a better understanding of how adjustments, transfer errors and side effects can be culturally explained.

The article features the life and works of Robert Hertz. It notes that Hertz was known as a socialist activist, a nationalist soldier and an ethnographer of Europe. He was a member of Jean Jaures' socialist party and participated in World War I. It also notes that Hertz made an account about Saint Besse wherein he views that religious practices are the key contributor to social identity.

Prior research has extensively examined the relationship between religion and accrual-based earnings management. However, there is currently little research on the relationship between religion and real (non-accrual) earnings management, especially in Europe. This paper aims to fill this research gap and examines whether and how the effect of religion could be linked with firms' real earnings management activities. Four hypotheses are developed and tested, with our results providing indications that the degree of overall religiosity is negatively and significantly associated with real earnings management. Furthermore, when investigating the effects of different religions in Europe, Christianity and Islam have the opposite impact on firms' real earnings management activities. Overall, our paper indicates that in European countries, the religious environment can mitigate firms' manipulations on earnings. [ABSTRACT FROM AUTHOR]

This paper analyses an extensive corpus of texts from the German media and existing studies of German perspectives on Poland, Russia, the Czech Republic and Slovenia in order to demonstrate that there are two idealised culture cognitive models (ICCMs) that function as overarching categories for Europe: the ICCM west (the members of the European Union (EU) until 2004) and the ICCM east (the central and east European countries) as opposing constructions. These ICCMs are seen as hyperonymic categories to the construction of frames on a lower level. Frames are multielement cognitive models through which a society or nation views and structures its image of itself and that of other societies, countries or nations. The function of the frame is to present a simplified, often manipulative schema of a complex social, political and cultural reality. Frames are structures that include a variety of linguistic devices: metaphors that conceptualise, and nouns, verbs and adjectives that describe and evaluate. This paper focuses specifically on three frames (rationality/irrationality; power/weakness; civilisation/barbarism), which have been central to the German media representation of the new EU member states.

Based on a study of 1689 high school teachers across 132 high schools in 12 countries, this paper discusses their views on spirituality for high school adolescents. In general, they favoured spirituality for adolescents and its inclusion in the curriculum. Specifically teachers from European countries, US, Canada and Australia attested the relational consciousness aspect of spirituality, which enabled adolescents to form and preserve meaningful social relationships and build their altruistic potential. Log regression analysis showed that spiritual assessment of adolescents was perceived as comprehending their spiritual starting point, specifically by those from European countries, US, Canada and Australia. Further, they perceived spirituality as an integral part of the moral science and value education curriculum, with the main curricular objective as cultivating adolescents' spiritual sensibilities and mindfulness. The study provides the nuances of such as curriculum on spirituality in the high schools in terms of knowledge, skills and attitude components.

This paper brings attention to the notion of 'religious affects', namely, the affects, emotions and feelings related to religion and religious experience. It is argued that educators and students have a lot to gain from paying attention to and exploring the meaning and role of religious feelings in the context of controversies and debates surrounding Islam in the West. In particular, the paper suggests that by exploring the affective dimensions of religious injury (e.g. irritation, dishonour, insult, injury, offense, outrage), educators and students can enhance their understanding of how religious emotions are involved in religious controversies such as the recent cartoon controversies in several European countries. It is argued that a richer comprehension of affective dimensions of religious controversies will help promote inter-religious understanding and respect, an important educational aim in contemporary times, especially in school subjects such as religious education. [ABSTRACT FROM AUTHOR]

Religious education at school should be more than just the acquisition of knowledge. It should not only provide cognitive facts on how religious people act according to their moral and religious convictions, but also on how learners can gain as much profit as possible from these facts in order to build their own identity as religious "tourists". Good religious education challenges them also to become "pilgrims" and to allow the "slow questions" of religion to enter into their own life, in all their vulnerability and provisionality. This paper discusses the recent orientation towards religious experience in religious didactics in Western Europe and makes out a case for a mystagogical-communicative or "narthical" approach to religious learning. This argument is presented against the background of individualisation, pluralisation and detraditionalisation of religion, which is the typical context for young people in their search for meaning today.

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The uncertainties and scale of the Covid-19 pandemic has mobilised global anxieties and insecurities, and many cultural groups have conjuncturally embedded conspiracy theories within millennial and apocalyptic thought to explain and find meaning in the pandemic. The apocalypse lends itself well to conspiratorial thinking because conceptually it is flexible enough to reflect any crisis. To this end, the global development of Covid-19 conspiracism is what the authors term 'contagious conspiracism' which is defined as viral global cultural conspiracism. The paper explores how millennialist responses to Covid-19 in various media outlets transcend academic categories of analysis and cultural boundaries between, say, religious and secular, far-right and radical left. First explored is how the crisis became embedded in established (mainly American) contemporary millennial beliefs and prophecies through selected far-right, evangelical and radical left narratives. Second, it is shown how these theories have been 'improvised' to include 5 G and also travelled to Europe and taken on geographical significance in Belfast and Berlin. Third, the authors illustrate the shared ingredients, motivations, and semiotics across apocalyptic conspiratorial Covid-19 narratives, all of which resonate with concerns about power, specifically emergent surveillance technologies, governmental abuse of power, and neoliberal capital, with divergent truths about who is blame from 5 G/vaccine theories to corporate technocapitalism. The paper concludes that these shared discourses across apocalyptic and conspiratorial Covid-19 narratives mean many of us are conspiracists and/or conspiracy theorists at some level and is therefore both revealing of the similarities and has the potential to create democratic constituencies. [ABSTRACT FROM AUTHOR]

This paper addresses a central issue linked to research conducted on an eclectic conglomeration of people connected in various ways to the principal European site of the Japanese new religion of Tenrikyō. Although the center itself is in a Parisian suburb and the majority of its key actors are Japanese, the people connected to this center and its associated social world span beyond the Paris region and include various nationalities, countries of residence, and even religious identities. Moreover, the people connected to this center and the presence of the Tenrikyō religion in Europe are largely one and the same, but not entirely. A question commonly posed to the researcher by "outsiders" is how many Tenrikyō "members" there are in Paris, France, and/or Europe, and if they are Japanese or the nationality of the local country (French, German, etc.) The complexities of answering such questions are the focus of this discussion. [ABSTRACT FROM AUTHOR]

This article intended to compare the discrimination perceived, respectively, by Muslim and non-Muslim immigrants in Europe, and investigate its determinants. Data covered six European Social Surveys and fourteen countries. The study found that the perception of being discriminated against is much more widespread among Muslim immigrants. The paper also found vast demo-socioeconomic heterogeneities between Muslim and non-Muslim immigrants. Consequently, the hypothesis was advanced that those heterogeneities were responsible for the discrimination differential between the two groups. In order to test this hypothesis, the present study used a statistical decomposition model rather than the procedures usually employed to analyse perceived discrimination. It emerged that demo-socioeconomic dissimilarities (in age, education, unemployment, income etc.) between Muslim and non-Muslim immigrants do not explain their gap in perceived discrimination. Nor is the gap eliminated by controlling for the host country's features, economic conditions and native hostility included. Instead, it emerged that identical individual traits—such as second generation, age, and income—are accompanied by opposite outcomes of perceived discrimination in the two groups. These divergent outcomes, in turn, are associated with deep-rooted characteristics of the immigrants' cultural identity. These findings suggest that these characteristics can be more impactful than the immigrants' socioeconomic status and the host country's features and that, ultimately, immigrants' shared in-group values play a more prominent role in the discrimination perceived by ethnic-religious groups than usually assumed by current literature. [ABSTRACT FROM AUTHOR]

Digital technology is now a fundamental and indispensable component of daily life. While the great opportunities offered by cyberspace are undoubted, the growing security challenges and threats it brings should not be overlooked. Cyberspace, by its nature transnational and elusive regarding forms of control, is useful to terrorism because it allows not only the propaganda of fundamentalist doctrines but also the creation and manipulation of information; the apology and dissemination of information instrumental to the processes of radicalisation; the use of devices capable of transversally violating the security of technical and virtual infrastructures that are critical to the security of nations; the operational planning of terrorist activities; and the recruitment, financing, and training of recruits. The so-called "new terrorism", religiously motivated, makes extensive use of the digital tool. After an excursus concerning the use of cyberspace by religious fundamentalist groups and the transformation of religiously motivated terrorism, this paper focuses on the analysis of the European legal response and on the need for global and shared European action. [ABSTRACT FROM AUTHOR]

The aim of this paper is to explore the intergenerational transmission of female labor force participation from mothers to children. Using data collected by the European Social Survey from 2002 to 2018 (N = 118,219), we analyse four different samples of native and immigrant women and men in order to assess the relationship between working mothers and their daughters and sons' wives participation to the labour market. For both native and immigrant women, having had their mothers employed when the respondents were 14 was associated with higher probability they were employed at the time of survey. Similarly, for both native and immigrant men, having had their mothers employed when the respondents were 14 was associated with higher probability their wives were employed at the time of the survey. We concentrate our attention on the role of religion. We find that religiosity is negatively related to the participation of women in the labour market, with differences between those who had a working mother and those who had not. Results of some augmented models indicate that the intergenerational transmission of female labor force participation varies according to religious affiliation. [ABSTRACT FROM AUTHOR]

This paper examines the dynamics of the development of Euro-Islam as a discourse which offers a modern interpretation of Islam that fits with European context. It investigates how Europe-wide Muslim umbrella organisations promote Euro-Islam discourse while at the same time gain position to represent European Muslims at the European level by mobilising the discourse. Drawing from constructivist literature, this paper argues that Tariq Ramadan's version of Euro-Islam has been in the stage of socialisation characterised by (1) the existence of network of organisational platforms such as Federation of Islamic Organisation in Europe (FIOE) and Forum of European Muslim Youth and Student Organisations (FEMYSO), (2) the support from supranational actors such as European Parliament and European Commission, and (3) the efforts to codify the discourse through the creation of the Muslims of Europe Charter. However, given the lack of organisational infrastructure to diffuse the discourse due to the diverse nature of Muslim communities in Europe, further internalisation of the discourse has been hindered. Additionally, the connection between Euro-Islam's organisational platforms with Islamist movement has made the discourse on Euro-Islam being perceived as a camouflage for Islamist agenda. Thus, at this stage, Euro-Islam has become 'empty signifier' that are open to continual contestation which serves Muslim umbrella organisations with speaker position to lobby at the European level. [ABSTRACT FROM AUTHOR]

The paper examines the relation between religiosity and cognitive appraisal of the subjective well-being of the Central and Eastern European's elderly population. The first part of the paper is dedicated to examining of the scientific literature. In the second part, the authors explore the data basis corresponding to the 6th wave of World Value Survey. The authors use the heterogeneous correlation and the multi-linear regression analysis in order to explain the relation between religiosity and subjective well-being of the old aged. Our results suggest that in the case of the Central Eastern European elderly satisfaction with life is mostly influenced by health and income. It is likely that for Central and Eastern European's elders religious practices do not sufficiently influence their life satisfaction. [ABSTRACT FROM AUTHOR]

This paper examines religious change of immigrants from Poland, Bulgaria, Turkey, and Spain in the first years after their arrival in the Netherlands––one of the least religious countries in the world. Religiosity is measured by attendance, praying, and subjective religiosity. Multiple‐group latent growth models are estimated based on four waves spanning a total of 4 years (n = 3354 at Wave 1) to identify religious trajectories. Results show an initial increase in attendance that levels off and ultimately reverses and a steady decrease in subjective religiosity across all immigrant groups. A group‐specific pattern is visible on the praying dimension: Turks show an initial increase that levels off over time and then reverses, whereas the other groups show no substantial change. The analysis suggests that differences in opportunities to attend and exclusion experiences are unlikely to be the main drivers of the immigrants' religious trajectories. [ABSTRACT FROM AUTHOR]

This paper explores the changing role of Islam in Europe, via the case of Italy. The focus is on the contemporary geographies of the changing identities and relationships in the Euro-Mediterranean region. The article intends to challenge the continuous representation of Islam in Europe between homogeneity and otherness. Indeed, the approach considers that relationships which shape places (and are shaped by places) do not stem only from media narratives, from powers and ideologies in general, but also from people's everyday inter-ethnic, inter-cultural, and emotional interactions. The latter do not occur in a vacuum, but rather in places and digital communication channels under grids of power. They are sometimes characterized by behaviours of self-caging and last but not least they always develop in light of geographical transformative power of encounters as 'situated' dynamics of people. Encounters are further shaped and have transformative potential within realms of 'moral geographies' of people and society's values and beliefs while dealing with 'difference'. The paper is based on a series of fieldwork carried out by the author over the years including expert interviews (interreligious dialogue associations, religious leaders, and researchers) and surveys/interviews with immigrants from across the Mediterranean, and on available data and literature for Italy. Main findings for policy-making can be summarized as follows: Europe is a periphery for Umma, not a central place, but in contrast to some origin countries, Islam versions as Islam as predominant not a minority religion. Conversely, the European tradition of human rights, universalism, and democracy should be re-examined and practiced not only in the abstract but in the concrete form of engaged human relations with 'empathy', while laissez faire multiculturalism, aggressive assimilation or 'culturalism' exceptions should be avoided. [ABSTRACT FROM AUTHOR]

Since much of the discussion about Islamophobia has been concerned with positive-self and negative-other representations of Muslims, understanding it as a culturally racist discourse foregrounds the way Muslims are constructed as deeply threatening to the values and identities of the spaces they occupy. These representations invoke an essentialised and determinative Muslim culture that can be understood as the central organising principle of Islamophobia: the belief that relies upon binary oppositions that allow its proponents to advocate a host of positive values, while repudiating and denigrating Muslims. This paper explains how Islamophobia can be conceptualised as the racist discourse that upholds a system of Eurocentric supremacy, a historical development based on the universalising aspects of Western culture that led to the development of a racialised social system in Europe. By demonstrating the form and content of Islamophobic discourse, the paper draws attention to a wide array of issues ranging from the securitisation discourse, institutionalisation of Islamophobia, to its modes of articulation in specific European countries. It further argues that given the rise of racist, especially Islamophobic, far-right parties in European countries, combating Islamophobia becomes an institutional priority that requires outspoken and brave initiatives and persons who not only challenge this pervasive form of racism but also address structural forms of discrimination affecting Muslims or those perceived as such. [ABSTRACT FROM AUTHOR]

Purpose - Despite numerous studies on FGM, little is known about belief systems that support FGM in the EU. The purpose of this paper is to explore the dynamic nature of belief systems and enforcement mechanisms that perpetuate FGM among three African migrant communities in the EU. Design/methodology/approach - This paper is based on data collected through community-based participatory action research in three communities: Eritrean and Ethiopian community in Palermo, Italy; Guinea Bissauan community in Lisbon, Portugal; and Senegalese and Gambian community in Banyoles, Spain. A total of 24 FGDs and 70 in-depth narrative interviews were conducted for the research. Findings - The research finds that belief systems supporting the practice of FGM among African migrants in the European diaspora are similar to those in their home countries. Beliefs structured around religion, sexuality, decency, marriage and socialisation are particularly significant in perpetuating FGM in the study migrant communities. These are enforced through sanctions and social expectations from the migrants' home and host communities. Research limitations/implications - Members of the migrant communities that were the focus of this research are ethnically diverse; therefore it is possible that differences in the practice of and views on FGM by various ethnicities may have been masked. Also, due to close linkages between the migrants and their home countries it was hard to delineate beliefs that are specific to the host countries. In addition, it was difficult to assess the level of education of the migrants and how this may have impacted on their beliefs due to their contrasting and inconsistent educational backgrounds. Originality/value - This paper provides evidence to show that the practice of FGM among migrants in the EU is driven by both social norms and individual (parent) behaviour and therefore there is a need for interventions to focus on individual behaviour change and social norm transformation techniques. It also suggests that beliefs around FGM have remained socially significant among migrants despite their exposure to European culture because such beliefs are used to promote the moral standards of girls, marriageability of women, respectability of families, and the assertion of cultural and religious identity in the migrants' new environment. The paper further underscores the role of migrants' European context as well as the home country in strengthening beliefs that perpetuate FGM in the EU. [ABSTRACT FROM AUTHOR]

This paper is a non-conventional academic paper based on a live discussion organized by the Polish expert on Saudi women's issues, Professor Anna Odrowaz-Coates (2015, 2016), which took place in The Maria Grzegorzewska University in Warsaw, in June 2018. Two participating experts are known for their conflicting points of view on issues of security and integration of Muslims in Europe. In this exchange of viewpoints, they focussed on the issue of conversion to Islam in Poland and the UK, drawing upon multiple field research experiences they encountered. The main points of reference deal with the conversion of British prisoners whilst in prison and that of Polish women of diverse backgrounds. The impact of new media on the formation of public opinion, dissemination of faith and radicalization is also considered. The expert debate makes a significant contribution towards the socio-cultural and political discussion on culture clash versus coherence, integration and stability in a European context. It also concerns the use of new communication technology for the preservation of peace, radicalization and the elevation of moral panic. [ABSTRACT FROM AUTHOR]

The idea of modern cremation was much more than a notion of a more hygienic, ecological and aesthetically acceptable method for the disposal of human remains. From its inception at the end of the 18th century, all the way into the second half of the 20th century, it was tied to various political, national and cultural ideologies, with the common factor throughout being anticlericalism and secularisation. In this paper, I will explore the development and status of the idea and practice of cremation in countries which found themselves behind the Iron Curtain after the Second World War. Did modern cremation serve in the interest of socialist social order and communist ideology, and if so, in what way? What was the fate of the idea in relation to the specificities of different communist regimes and what factors affected its adoption or rejection? [ABSTRACT FROM AUTHOR]

The rapid growth of the population in the last 70 years has been constantly accompanied by increasing migration flows. From 1950 to 2020, the population of Europe grew from about 547 million to 741 million, while the Muslim share in this population quadrupled from10.7million to 42.7million people. Such an exponential growth of the Muslim population could pose political challenges for Europe, especially for the countries of Western Europe, which are often the final destination for migrants from various parts of the world, primarily from North Africa and the Middle East. This paper aims to analyse trends in migration and the rate of natural increase in order to roughly estimate whether Europe’s demographic outlook will undergo a major change in the next 50 years. It also attempts to determine what kind of political challenges might arise as a result. Using the method of quantitative content analysis, it is estimated that the Christian population will decrease by about 25 million due to the ageing of the population and declining birth rates, while the Muslim population will increase by about 200 million due to migration and the rate of natural increase. The conclusion is that there are indications that migrations will change not only the demographic outlook, but also the European political and security identity in the worst case. However, in the case of government controlled migration-induced changes, they will lead mostly to minor changes in the emigration policy. [ABSTRACT FROM AUTHOR]

Austria legally recognized Islam in 1912 and has thus been characterized as a “liberal” country regarding the inclusion of Muslims. But when the law was revision in 2015, it was largely criticized as discriminatory, anti-constitutional, and authoritarian towards the Muslim minority. The paper asks how a number of different social movement organizations and networks have framed their political participation, protest, and activism. It asks what demands were expressed regarding justice, criminalization, alienation, discrimination, and other contested issues. The paper also ponders the implications of political inclusion versus distance from the system for Muslim agency, as the protest movement ranged very widely from state-affiliated institutions to state-independent individuals. [ABSTRACT FROM PUBLISHER]

This paper explores the idea of ‘superdiversity’ at the city level through two churches with different approaches to architectural visibility: the hypervisible Universal Church of the Kingdom of God and the invisible Igbo Catholic Church, both in North London, guide our exploration of invisible Nigerian London. Although Nigerians have lived in London for over 200 years, they live beneath the radar of policy and public recognition rather than as a vital and visible element of superdiversity. This paper argues that we can trace the journeys composing Nigerian London in the deep textures of the city thus making it visible, but this involves re-mapping space and ethnicity. It argues that visibility is vital in generating more open forms of urban encounter and, ultimately, citizenship. [ABSTRACT FROM PUBLISHER]

Our paper contributes to the literature by providing evidence on the influence of the Christian and humanist traditions in Europe, the recognition of religious perspectives within EU law, the historical and cultural role of religions in Europe, the participation of religious bodies in European public life, and religious influence over EU law. The paper generates insights about Europe's growing religious diversity, the monopolistic character of European churches, the gradation of religious decline across Europe, the decline of Christian practice, and the weakness of European Christianity. [ABSTRACT FROM AUTHOR]

Historical processes of state formation and nation building are crucial for an understanding of the geography of religions and churches in Europe. Each country has developed its own model of state-church relations, giving rise to a ‘bewildering variety’ as Grace Davie aptly remarks. The aim of this paper is to bring some order to this variety by developing a framework for the comparative study of church-state relations based on Stein Rokkan's famous conceptual map and recent extensions of it to Central and Eastern Europe by John Madeley. According to that framework Europe has been divided into three monoconfessional (Roman Catholic, Lutheran, and Eastern Orthodox) blocs and two multi-confessional culture belts from Northwest to Southeast, and from Northeast to Southeast. This historical pattern has been challenged by secularisation, which started with the Enlightenment and the French Revolution (Western Europe) and the Russian Revolution (Eastern Europe until the velvet revolutions of 1989/1991) and then became widespread after the ‘cultural revolutions’ of the 1960s. A second challenge has to do with globalisation and its consequences, such as massive immigration and the rise of immigrant religions, and in general deterritorialisation, which means the disembeddedness of religion from its national territory. A third challenge concerns reterritorialisation at other (supranational, regional, transnational, and local) scales, of which the new territorial order of the European Union seems to be the most important. Finally, this paper serves as an introduction to the case studies on church-state relations in this special issue. [ABSTRACT FROM AUTHOR]

Purpose – The purpose of this paper is to investigate the possible relationship of religion and culture with the social capital in a particular region. Design/methodology/approach – The data of 85 regions from 26 European countries are analysed. Regression analysis is used for analysing cultural dimensions, religion-related aspects and the communist past as possible factors of social capital components. In addition, graphic analysis is used for the generalisation of the results. Findings – The results from both the regression and graphic analyses indicate that cultural dimensions capture the possible reasons for different levels of social capital better than religion-related aspects or the division according to the communist background. Research limitations/implications – Conclusions can be drawn only for the European regions analysed. Data were not available for regions in all European countries and including control variables was limited by the data availability. Practical implications – When intending to develop policies for increasing social capital, the culture of a particular region should be assessed in order to predict the success of the policies. Originality/value – The novelty of this study lies in including cultural dimensions based on Hofstede’s concept to the set of possible factors determining the level of social capital in a region. [ABSTRACT FROM AUTHOR]

While the concept of symbolic boundaries and ethnic boundary-making is well established in social research, the direct consequences of these boundaries for the integration of migrants have not received much attention. This paper thus analyses whether religious and secular boundaries of national belonging among the majority population have an impact on perceived discrimination among Muslim minorities in Western Europe. To analyse this linkage, data from the International Social Survey Programme measuring the importance of religion as a symbolic boundary of national belonging among the majority have been aggregated as a regional context condition and combined with a Muslim minority subsample from the European Social Survey. The results of the multilevel models reveal that the salience of religious boundaries is associated with less perceived discrimination among Muslim minorities, while secular orientations among the majority seem to be more decisive for subjective perceptions of feeling discriminated against. Overall, the results thus challenge the role of religion as an ethno-religious demarcation and point to the relevance of secular boundaries of belonging for immigrant integration. [ABSTRACT FROM AUTHOR]

Prior studies on Roma migration put much emphasis on either structural factors or networks that become key elements for explaining the growing migration flows of a population lacking economic resources and characterized by poor education. Although very relevant for explaining the perpetuation of migration, these studies posit the limit of downplaying migrants' agency and the role of identity markers mediating the influence of structural conditions in both destination and origin countries. Drawing on quantitative data from the Roma Inclusion Barometer (2006) as well as on in-depth interviews with Roma migrants from Eastern Romania, the paper provides a more comprehensive account of contemporary Romanian Roma migration towards Western European countries. The paper challenges the portrayal of the Roma migrant population, as conveyed by many scholars, as a rather passive one and argues that gender, religion and subgroup identities constitute key elements in explaining Roma migrants' agency. [ABSTRACT FROM AUTHOR]

The paper presents Pentecostalism that is primarily a mission movement more than a hundred years old. It reflects on the place and role in World Christianity of this still young and growing church tradition, and the relationships between Pentecostalism and the ecumenical movement. The challenges that Pentecostalism is facing are discussed, with special attention to the Eastern European context. [ABSTRACT FROM AUTHOR]

This paper offers a short analysis of the ecclesiological and missiological context that led to the establishment of the Romanian Pentecostal Agency for Foreign Mission (APME). It states the main steps in the process of the development of the organization in its first decade of existence (2006–2016), during which it became one of the youngest and most dynamic missionary structures in Europe. It describes the process of the birth of APME and the important role the founding team played in the existence of the agency and in articulating the mission, vision, values, and work philosophy. The main section will present the components of APME's work strategy which led to implementing the vision and reaching the objectives: mobilizing the churches, recruiting, training, sending, supporting missionaries, and promoting the ministry. A short section will show the crucial importance of internal and foreign partnerships in the activity of APME. In the final part we will list the main lessons learned in the ten years of APME's existence that can be shared with other mission organizations, as well as the challenges that the organization faces over the next few years. [ABSTRACT FROM AUTHOR]

This paper evaluates the effects of migration on life satisfaction in later life. We compare the life satisfaction of older migrants with that of non-migrants and return migrants of a similar age and originating from the same regions in Turkey. Turks constitute one of the largest migrant groups in Europe, and the growing population of older Turkish migrants display greater risks of loneliness and material disadvantage compared to native-born populations in Europe. However, compared to their non-migrant peers from the country of origin, older migrants may experience gains from migration that are reflected in their life satisfaction. Using the 2000 Families Study, a large survey of Turkish migrants from the peak labour migration period and their non-migrant comparators, we investigate whether life satisfaction of migrants and stayers differs and the possible causes of any differences. We find that both migrants and return migrants experience higher life satisfaction in old age than stayers. However, the gap cannot be explained by the classical determinants of life satisfaction such as income, health, partner and friends, or religiosity, nor by the better outcomes of the migrants’ children. We discuss possible reasons for this migration satisfaction advantage. [ABSTRACT FROM AUTHOR]

The breakthrough of the newly built sacred structures of European autochthonous religions activated in recent decades indicates the topicality of the sacred space studies in these emerging places of worship as well as the historical background. While focusing particularly on Latvians and Dievturība, the paper encompasses the sanctification of trees and house thresholds, the case of Rāmava, analysis and classification of sacred structures, and an insight into Dievturi shrines. [ABSTRACT FROM AUTHOR]

The article contributes a better understanding of the mechanisms underpinning the intertwining of national and religious identity at the individual level in (some) former Communist and socialist European countries. It starts by retracing from a historical perspective the place religion occupied under the regimes, then paying attention to how, once politicized and ethnicized by the hand of a new class of ethnopolitical entrepreneurs, religion became "the hallmark of nationhood." This excursus allows us to better contextualize both the theoretical argument and findings. The intertwining of national and religious identity is investigated from two main theoretical sources. The first is the debate within sociology and political science on different ideas of nationhood, while the second consists of socio-psychological models of intergroup relations. The empirical investigation is based on survey data from the European values study (EVS, 2017). A comparative approach is used that includes four countries having Catholic large majorities (Poland, Slovenia, Croatia, and Hungary) and, as a benchmark, Romania, having an Orthodox majority. To test the hypotheses, a structural equation model is specified. The causal model seeks to unravel to what extent different conceptions of nationhood (ethno-religious vs. civil), together with national attachment, influence the intergenerational transmission of religious values and distrust of people of another religion/nationality. The research results are in line with the current European trends pointing in the direction of a stronger overlap between the religious and the national in tailoring collective identities. [ABSTRACT FROM AUTHOR]