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Problematic Use of Nitrous Oxide by Young Moroccan–Dutch Adults

The recreational use of nitrous oxide (N2O; laughing gas) has largely expanded in recent years. Although incidental use of nitrous oxide hardly causes any health damage, problematic or heavy use of nitrous oxide can lead to serious adverse effects. Amsterdam care centres noticed that Moroccan–Dutch young adults reported neurological symptoms, including severe paralysis, as a result of problematic nitrous oxide use. In this qualitative exploratory study, thirteen young adult Moroccan–Dutch excessive nitrous oxide users were interviewed. The determinants of problematic nitrous oxide use in this ethnic group are discussed, including their low treatment demand with respect to nitrous oxide abuse related medical–psychological problems. Motives for using nitrous oxide are to relieve boredom, to seek out relaxation with friends and to suppress psychosocial stress and negative thoughts. Other motives are depression, discrimination and conflict with friends or parents. The taboo culture surrounding substance use—mistrust, shame and macho culture—frustrates timely medical/psychological treatment of Moroccan–Dutch problematic nitrous oxide users. It is recommended to use influencers in media campaigns with the aim to decrease the risks of heavy nitrous oxide use and improve treatment access. Outreach youth workers can also play an important role in motivating socially isolated users to seek medical and or psychological help.

Displeasure at plurality and fear of strangers? An empirical study among Youth in Germany and The Netherlands

Europe is on the path, though rocky, to political and cultural unity. After World War II, relatively large numbers of immigrants moved to Europe and brought with them outside cultural customs and religions. The issue of multiculturalism in society has been on the political agenda for decades, but attitudes have changed drastically since 11th September 2001. Attitudes in relation to migrants, particularly those with a Muslim background, have become more wary and critical. Islam has become associated with violence and terrorism and fears have grown that migration exacerbates this threat to society. These societal developments pose a threat to intercultural education. This article explores the societal situation in the Netherlands and Germany using empirical data and elaborates how youth in the Netherlands and Germany evaluate their relationship with migrant, especially through the dimension of religious tolerance and acceptance.

To have voice and choice

Social work in the Netherlands is attracting an increasing number of Turkish and Moroccan Dutch professionals, mostly second-generation migrant women from a Muslim background. Inspired by Amartya Sen’s capability approach, this article presents the findings of a qualitative content analysis of 40 interviews with professionals by peers from the same background. The question is, what kind of professionals do these newly started social workers desire to be and what hindrances do they encounter? The professionals challenge the dominance of Western beliefs and values. This becomes tangible in their desires and constraints and especially in the process of choice.

Research in social work on coping and migration

This article focuses on religious and non religious coping strategies of migrants of the first, second and third generation Muslims of rural Moroccan background in the Netherlands. In this study it was found that in dealing with stressful events and difficult emotions, the younger generations make still use of the religious coping strategies of the first generation but combine them with more active problem-solving behaviour and a less deferring, more collaborative religious coping style towards God.

Sources for religious identity development of orthoprax Muslim adolescents in the Netherlands

Cruise tourist dress behaviors and local-guest reactions in a muslim country

This article examines the ethics of tourism and cross-cultural communication between Western tourists and the local community in a Muslim country. Communicating with people who have different value systems and communication styles can contribute to various "culture shock situations" and to an increase in stereotypes and "stigma." The main goal of this research is to analyze the dress behavior of cruise tourists, applying the concept of "mindfulness" and secondly to analyze the voices and values of the resident community and of other tourists. Any apparent contradictions will be identified between local values, pretravel information, media social constructions, and tourist dress behaviors, and suggestions will be proposed about how to avoid culture shock situations. Two questionnaire surveys were conducted with German-speaking cruise tourists visiting two different destinations in the Sultanate of Oman during 2012 (N = 830) and 2013 (N = 235). In addition, in-depth interviews were conducted with members of the local community and cultural brokers as well as with tourists, onboard tour guides, and an onboard pastor. Moreover, government officials and the Assistant Grand Mufti were interviewed and pretravel information was studied. The results indicate that a mindless dress behavior has been facilitated by the type of information that is provided prior to travel and by cultural brokers, both on shore and on board, who do not make explicit reference to local dress codes. This approach promotes a concept of tolerance towards the tourist and an "accommodationist" and "laissez faire" attitude. On the other hand, tourist dress behaviors can be seen as a reflection of the posttourist, who is seeking individual authenticity and freedom. For the local community the increase in the number of mindless cruise tourists exceeds the level of acceptable tolerance in both places and has created "culture shock" situations. This research fills a major gap in applied research on the cruise tourist behaviors in a Muslim country and on crosscultural communication.