"Arabic is the language of the Muslims–that's how it was supposed to be": exploring language and religious identity through reflective accounts from young British-born South Asians

This study explores how a group of young British-born South Asians understood and defined their religious and linguistic identities, focusing upon the role played by heritage languages and liturgical languages and by religious socialisation. Twelve British-born South Asians were interviewed using a semi-structured interview schedule. Interview transcripts were subjected to interpretative phenomenological analysis. Four superordinate themes are reported. These addressed participants' meaning-making regarding "the sanctification of language" and the consequential suitability of "the liturgical language as a symbol of religious community"; the themes of "ethnic pride versus religious identity" and "linguistic Otherness and religious alienation" concerned potential ethno-linguistic barriers to a positive religious identity. Findings are interpreted in terms of concepts drawn from relevant identity theories and tentative recommendations are offered concerning the facilitation of positive religious and ethnic identities

"Turks" in the UK: problems of definition and the partial relevance of policy

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Negotiating multiplicity: adaptive asymmetries within second-generation turks’ “society of mind”

If identities are socially produced, what happens when individuals grow up participating in divergent or conflicting social contexts? This article reports on research with second-generation Turkish adolescents in London. Using the concept of the dialogical self, the research examines the dialogical structure of these young Turks’ selves. The analysis is Bakhtinian and seeks to identify the different discourses through which these young Turks talk about themselves. Three distinct discourses, or I-positions, are identified. These are then related to the sociocultural context within which these youth live, and specific attention is given to the constraints on these youth in expressing aspects of their identity. We demonstrate that the asymmetries and tensions within these adolescents’ dialogical selves are adaptive to the fractured and asymmetrical social contexts in which they are embedded

Migrating cultural capital: Bourdieu in migration studies

A Bourdieusian concept of cultural capital is used to investigate the transformations and contestations of migrants’ cultural capital. Research often treated migrants’ cultural capital as reified and ethnically bounded, assuming they bring a set of cultural resources from the country of origin to the country of migration that either fit or do not fit. Critiquing such ‘rucksack approaches’, I argue that migration results in new ways of producing and re-producing (mobilizing, enacting, validating) cultural capital that builds on, rather than simply mirrors, power relations of either the country of origin or the country of migration. Migrants create mechanisms of validation for their cultural capital, negotiating both ethnic majority and migrant institutions and networks. Migration-specific cultural capital (re-)produces intra-migrant differentiations of gender, ethnicity and class, in the process creating modes of validation alternative to national capital.The argument builds on case studies of skilled Turkish and Kurdish migrant women in Britain and German

Finding Help: Turkish-speaking Refugees and Migrants with a History of Psychosis

There is a large population of Turkish-speaking migrants living in London, many of whom are refugees (Enneli, Modood, & Bradley, 2005). Primary care and secondary mental health services have consistently reported poor continuity of care among patients from this community. The aim of this study was to explore the possible interconnection of causal attributions and pathways into care among Turkish-speaking, mainly Kurdish, patients with a past history of psychosis. Narratives of illness were elicited from informants. Physical symptomatology was a prominent feature of presentation in this group. These patients did not discuss their health problems conceptualized as uniform ‘models' of illness, but rather in an attributional style that emphasized the experience of traumatic life events, often related to the overarching problem of exile and settlement. Childhood and family issues of poverty and domestic violence were often raised by patients, but tended to be backgrounded as having little contributory significance. These patients sought intervention, serially or in combination, from a diverse range of practitioners, including private healthcare and traditional healers or hocas. Their explanatory models of illness were complex and fragmentary and the relationship between explanations and help seeking is seldom linear. The implications of these findings for health services are discussed. © 2007, Sage Publications. All rights reserved