Religious Identity in a Changing Age

One of the challenges for people of faith-based communities in contemporary societies is to maintain their religious identity. The challenge is particularly burdensome for Muslim youth who grow up straddling two, sometimes three cultural expectations: religious expectations and expectations of their peer group.

John O’Brien, Sociologist and Assistant Professor of Social Research and Public Policy at NYU Abu Dhabi, spent three and a half years conducting ethnographic fieldwork with a group of young Muslim friends who grew up together in post-9/11 America. His insights provide an account of the lived experience of Muslim youth in the US and the way they would engage with the normative expectations of Islam. Here we present some of his findings interspersed with commentary from analysts at Tabah Futures Initiative.

The Challenge of Religious Identity

O’Brien spent a lot of time with a group of male teenagers, who called themselves “The Legends”. The boys were offspring of second generation immigrants and were between the ages of 16–22. Their cultural backgrounds were diverse, originating from the sub-continent, the Arab world and Africa.

An important thread that bound “The Legends” together was the desire to be good Muslims. They met in the mosque and religion exercised a strong influence on their consciousness.

However, they were living ‘culturally contested lives’ as they were balancing two sets of expectations placed upon them. It was not a burdensome pressure, but it was one that they had to negotiate and harmonise. These expectations were:

1. Being a good Muslim
2. Being a ‘cool’, normal American teenager.

While there were areas in common between the two, occasionally conflicts arose. O’Brien found three dilemmas for the youth, and in each case the Muslims attempted to respond in a way that would meet both expectations. The table below summarises them.

Systems and Institutions

While it is widely acknowledged that mosque leaders in many Muslim contexts need to recognise the challenges confronting young Muslims, there are many positive examples of mosques that are trying to engage with younger generations rather than impose ideas and expectations on them. In the context of “The Legends”, there were three conditions that helped the youth in their journey and ensured their continued link with the local mosque:

1. Adults and mosque leaders would support the efforts of the youth without judgement or censure. They would talk with them with patience and understanding, rather than censure and reproach.
2. They had a close group of friends. There is a tendency for isolated Muslims to languish and suffer depression. In worst case scenarios they may resort to finding company on the internet and risk falling prey to extremist recruiters.
3. There were physical spaces where they could talk about issues important and relevant to them. Mosque spaces allowed interactions with adults; homes, restaurants, malls, workplaces, youth centres, basketball courts gave them spaces to interact with each other.

The role of religious leaders remained significant in the lives of the teenagers. For example, the local mosque supported the cause to create an American-Muslim identity, and did not find conflict with their being multiple cultural influences that act upon identity. More generally, religious leadership has an important role in guiding the process of identity formation through making Islam intelligible for the minds of current generations.

In cases where youth might suffer isolation from a wider support/friend network and seek to fulfill that need online, the percentage who are likely to be drawn to any type of radicalism is small. Research affirms that those who are often the most susceptible are the ones who do not understand the Islamic tradition. Even a basic to intermediate comprehension of the essentials of the religion would make it harder for them to be convinced by the arguments of extremist groups. Religious leaders have the task of connecting the teachings, principles and traditions of Islam to contemporary realities and challenges, while at the same time avoiding to create a judgemental atmosphere that repels the youth.

The Experience of the United Arab Emirates

Through his work at New York University Abu Dhabi, O’Brien has noted that Emirati youth have similar, though sometimes different, experiences with their American counterparts. This is inevitable, since media, internet and the globalisation of Western entertainment culture often means that youth around the world may confront similar issues. Similarities include the need to be able to understand the religious dimension of identity in light of the changes taking place in society and the challenges and question posed by these new set of circumstances. So too is the need for ‘safe’ spaces where open, constructive and critical discussions can take place — a place where youth can channel their thoughts, ideas and frustrations.

Finding the Balance

Western culture is moving increasingly towards liberalism as a defining philosophy, thereby creating a tension with more conservative attitudes on social and cultural matters. The dominant culture in modern Westen societies defines religion as conservative since religion sees the individual existing not only for his/herself but as an integral part of a wider human system to whom there are duties and responsibilities. The idea of individualised people with complete autonomy to pursue their own wishes and desires conflicts with the religious paradigm and this tension is experienced by Muslim youth (as well as other faith-centred communities). Religious and social leaders have a responsibility to cognise this reality and help the youth find reconciliation between these differences.

The easier option for Muslim youth is to follow one of two offerings: fully adopt the prevailing norms of youth culture or embrace a practice of their faith that is secluding and set apart from the real-world context. Either one can grant a young person psychological comfort as they do not have to reconcile a tension, but for those who wish to straddle the two, the dominant culture and their religion, they are wrestling with different expectations and need access to counsel and direction that will help them navigate this terrain. A complete reconciliation may not be possible, but a middle path can be reached that creates a balance rather than imbalance in identity. Religious leaders should not disregard, reject or ignore this tension by trying to simplify it. Instead, they should tackle and embrace its complexity.