<?xml version='1.0' encoding='utf-8'?>
<!DOCTYPE article PUBLIC "-//NLM//DTD JATS (Z39.96) Journal Publishing DTD v1.2 20190208//EN" "http://jats.nlm.nih.gov/publishing/1.2/JATS-journalpublishing1.dtd">
<article article-type="research-article" dtd-version="1.2" xml:lang="ru" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink"><front><journal-meta><journal-id journal-id-type="issn">2408-9338</journal-id><journal-title-group><journal-title>Research result. Sociology and Management</journal-title></journal-title-group><issn pub-type="epub">2408-9338</issn></journal-meta><article-meta><article-id pub-id-type="doi">10.18413/2408-9338-2020-6-3-0-12</article-id><article-id pub-id-type="publisher-id">2173</article-id><article-categories><subj-group subj-group-type="heading"><subject>SOCIAL STRUCTURE, SOCIAL INSTITUTES AND PROCESSES</subject></subj-group></article-categories><title-group><article-title>&lt;strong&gt;Growing up in the shadow of the Holy Shroud. Muslims&amp;rsquo; second generations in Italy&lt;/strong&gt;</article-title><trans-title-group xml:lang="en"><trans-title>&lt;strong&gt;Growing up in the shadow of the Holy Shroud. Muslims&amp;rsquo; second generations in Italy&lt;/strong&gt;</trans-title></trans-title-group></title-group><contrib-group><contrib contrib-type="author"><name-alternatives><name xml:lang="ru"><surname>Ricucci</surname><given-names>Roberta</given-names></name><name xml:lang="en"><surname>Ricucci</surname><given-names>Roberta</given-names></name></name-alternatives><email>roberta.ricucci@unito.it</email><xref ref-type="aff" rid="aff1" /></contrib></contrib-group><aff id="aff1"><institution>University of Turin, Dept. of Culture, Politics and Society, Lungo Dora Siena, 100 – Turin, Italy</institution></aff><pub-date pub-type="epub"><year>2020</year></pub-date><volume>6</volume><issue>3</issue><fpage>0</fpage><lpage>0</lpage><self-uri content-type="pdf" xlink:href="/media/sociology/2020/3/203-212.pdf" /><abstract xml:lang="ru"><p>Muslims in Italy include not only members of the first generation, but also an increasing number of members of the second generation. With this in mind, it is becoming increasingly clear that any study of Muslims must take into account how Muslim immigrants and their Italian-born children, or second generation, adapt to life in Italy. The article will examine the intergenerational differences in the ethno-religious identity of Muslim Italians, and the findings will be incorporated into the broader literature on their second generation, acculturation, and religiosity. The study focuses on the following questions: a) how do Muslims in the second generation, as a group, express their religious identity, and b) are there any differences in the religious identity of the second-generation Muslims and their parents? The problem of the ethno-religious adaptation of the second-generation Muslims in Italy is an important area of research, given the negative media attitudes after 9/11 in the context where one of the political parties, the League of the North, uses religious differences to combat immigration, highlighting the distance between the younger generation of Muslims and others. The data used in the article was obtained from semi-structured quality interviews with 40 young Muslims.</p></abstract><trans-abstract xml:lang="en"><p>Muslims in Italy include not only members of the first generation, but also an increasing number of members of the second generation. With this in mind, it is becoming increasingly clear that any study of Muslims must take into account how Muslim immigrants and their Italian-born children, or second generation, adapt to life in Italy. The article will examine the intergenerational differences in the ethno-religious identity of Muslim Italians, and the findings will be incorporated into the broader literature on their second generation, acculturation, and religiosity. The study focuses on the following questions: a) how do Muslims in the second generation, as a group, express their religious identity, and b) are there any differences in the religious identity of the second-generation Muslims and their parents? The problem of the ethno-religious adaptation of the second-generation Muslims in Italy is an important area of research, given the negative media attitudes after 9/11 in the context where one of the political parties, the League of the North, uses religious differences to combat immigration, highlighting the distance between the younger generation of Muslims and others. The data used in the article was obtained from semi-structured quality interviews with 40 young Muslims.</p></trans-abstract><kwd-group xml:lang="ru"><kwd>Islam</kwd><kwd>local policies</kwd><kwd>second generations</kwd><kwd>Italy</kwd><kwd>religion</kwd></kwd-group><kwd-group xml:lang="en"><kwd>Islam</kwd><kwd>local policies</kwd><kwd>second generations</kwd><kwd>Italy</kwd><kwd>religion</kwd></kwd-group></article-meta></front><back><ref-list><title>Список литературы</title><ref id="B1"><mixed-citation>Allievi, S. (2003), Islam italiano. Viaggio nella seconda religione del paese, Einaudi, Torino.</mixed-citation></ref><ref id="B2"><mixed-citation>Aydin, N., Fischer, P. and Frey, D. (2010), &amp;ldquo;Turning to God in the face of ostracism: effects of social exclusion on religiousness&amp;rdquo;, Personality and Social Psychology Bulletin, 36: 742&amp;ndash;53.</mixed-citation></ref><ref id="B3"><mixed-citation>Berry, J.W. (2008), &amp;ldquo;Immigration, Acculturation, and Adaptation&amp;rdquo;, Applied Psychology,</mixed-citation></ref><ref id="B4"><mixed-citation>46 (1): 5&amp;ndash;34.</mixed-citation></ref><ref id="B5"><mixed-citation>Cesari, J. (2013), Why the West Fears Islam, Palgrave Macmillan, New York.</mixed-citation></ref><ref id="B6"><mixed-citation>Cesari, J. (ed.) (2014), The Oxford Handbook of European Islam, Oxford University Press, Oxford.</mixed-citation></ref><ref id="B7"><mixed-citation>Connor, P. (2009), &amp;ldquo;International migration and religious participation: the mediating impact of individual and contextual effects&amp;rdquo;, Sociological Forum, 24: 779&amp;ndash;803.</mixed-citation></ref><ref id="B8"><mixed-citation>Foley, M.W. and Hoge, D.R. (2007), Religion and the New Immigrants: How Faith Communities Form Our Newest Citizens, Oxford University Press, Oxford.</mixed-citation></ref><ref id="B9"><mixed-citation>Foner, N. and Alba, R. (2008), &amp;ldquo;Immigrant religion in the US and Western Europe: bridge or barrier to inclusion?&amp;rdquo; International Migration Review, 42: 360&amp;ndash;92.</mixed-citation></ref><ref id="B10"><mixed-citation>Gans, H.G. (1994), &amp;ldquo;Symbolic ethnicity and symbolic religiosity: Towards a comparison of ethnic and religious acculturation,&amp;rdquo; Ethnic and Racial Studies, 17 (4): 577&amp;ndash;592.</mixed-citation></ref><ref id="B11"><mixed-citation>Garelli, F. (2020), Gente di poca fede, Il Mulino, Bologna.</mixed-citation></ref><ref id="B12"><mixed-citation>Guolo, R. (2005), &amp;ldquo;Il campo religioso musulmano in Italia.&amp;rdquo; Rassegna Italiana di Sociologia, 4: 631&amp;ndash;57.</mixed-citation></ref><ref id="B13"><mixed-citation>Heath A., Rothon, C. and Kilpi, E. (2008), &amp;ldquo;The Second Generation in Western Europe: Education, Unemployment, and Occupational Attainment&amp;rdquo;, Annual Review of Sociology, 34 (1): 211&amp;ndash;235.</mixed-citation></ref><ref id="B14"><mixed-citation>Helbling, M. (ed.) (2012), Islamophobia in the West: Measuring and Explaining Individual Attitudes, Routledge, London.</mixed-citation></ref><ref id="B15"><mixed-citation>Hirschman, C. (2004), &amp;ldquo;The Role of Religion in the Origins and Adaptation of Immigrant Groups in the United States.&amp;rdquo; International Migration Review, 38 (3), 1: 206&amp;ndash;1,233.</mixed-citation></ref><ref id="B16"><mixed-citation>Hunter, S.T. (ed.) (2002), Islam, Europe&amp;rsquo;s Second Religion: the New Social, Cultural, and Political Landscape, Praeger, Westport.</mixed-citation></ref><ref id="B17"><mixed-citation>IDOS-UNAR (2019), Rapporto immigrazione, IDOS, Roma.</mixed-citation></ref><ref id="B18"><mixed-citation>Lorentzen, L.A. (ed.) (2009), Religion at the corner of bliss and nirvana: politics, identity, and faith in new migrant communities, Duke University Press, Durham.</mixed-citation></ref><ref id="B19"><mixed-citation>Maddanu, S. (2009), &amp;ldquo;L&amp;rsquo;islamit&amp;agrave; dei giovani musulmani e l&amp;rsquo;ijtihad moderno: nuove pratiche per una nuova religiosit&amp;agrave; europea&amp;rdquo;, Rassegna Italiana di Sociologia, 4: 655-680.</mixed-citation></ref><ref id="B20"><mixed-citation>McKay, J. (1982), &amp;ldquo;An Exploratory Synthesis of Primordial &amp;amp; Mobilizationist Approaches to Ethnic Phenomena.&amp;rdquo; Ethnic and Racial Studies, 5: 392-420.</mixed-citation></ref><ref id="B21"><mixed-citation>Mezzetti, G. and Ricucci, R. (2019), &amp;ldquo;Political opportunity structures and the activism of first- and second-generation Muslims in two Italian cities&amp;rdquo;, Religion, State and Society, 47 (4-5):</mixed-citation></ref><ref id="B22"><mixed-citation>405&amp;ndash;422.</mixed-citation></ref><ref id="B23"><mixed-citation>Modood, T. and Triandafyllidou, A. (Eds.) (2012). European multiculturalisms. Cultural, Religious and Ethnic Challenges, Edinburgh University Press, Edinburgh.</mixed-citation></ref><ref id="B24"><mixed-citation>Nasar, M., Martineau, W. and Thompson, S. (2012), &amp;ldquo;Misrecognizing Muslim consciousness in Europe&amp;rdquo;, Ethnicities, 12: 131&amp;ndash;41.</mixed-citation></ref><ref id="B25"><mixed-citation>Open Society Institute (2010), Muslims in Europe. A Report on EU 11 Cities, Open Society Institute, Budapest-New York.</mixed-citation></ref><ref id="B26"><mixed-citation>Pace, V. (2013), Le religioni nell&amp;rsquo;Italia che cambia, Carocci, Roma.</mixed-citation></ref><ref id="B27"><mixed-citation>Phalet, K., G&amp;uuml;ng&amp;ouml;r, D. and Fleischmann, F. (2011), &amp;ldquo;Religious Identification, Beliefs, and Practices among Turkish-Belgian and Moroccan-Belgian Muslims: Intergenerational Continuity and Acculturative Change&amp;rdquo;, Journal of Cross-cultural Psychology, 42 (8): 1356-1374.</mixed-citation></ref><ref id="B28"><mixed-citation>Podrebarac Sciupac, E. (2020), Hispanic teens enjoy religious activities with parents, but fewer view religion as &amp;ldquo;very important&amp;rdquo;, Pew Research Center, Washington, DC.</mixed-citation></ref><ref id="B29"><mixed-citation>Ricucci, R. (2017), Diversi dall&amp;rsquo;islam. Figli dell&amp;rsquo;immigrazione e altre generazioni, Il Mulino, Bologna.</mixed-citation></ref><ref id="B30"><mixed-citation>Ricucci, R. and Premazzi, V. (2017), &amp;ldquo;Between national mass media and the local dimension: Muslims and Islamophobia in Italy&amp;rdquo;, Islamophobia, Forum for Arab and International Relations: 63-79.</mixed-citation></ref><ref id="B31"><mixed-citation>Saint-Blancat, C. (2004), &amp;ldquo;La transmission de l&amp;rsquo;islam aupr&amp;egrave;s de nouvelles g&amp;eacute;n&amp;eacute;rations de la diaspora,&amp;rdquo; Social Compass, 51: 235-247.</mixed-citation></ref><ref id="B32"><mixed-citation>Vertovec, S. and Rogers, A. (Eds.) (1998), Muslim European Youth: Reproducing Ethnicity, Religion, Culture, Ashgate, Aldershot.</mixed-citation></ref></ref-list></back></article>