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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.
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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.
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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.
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Fulltext via link. This article describes the perspective of newly started female Turkish and Moroccan Dutch professionals in social work and explores how they connect to the social work profession. Social work in the Netherlands attracts many of these young ‘new’ professionals. These second-generation women from a Muslim background are considered a ‘progressive force’ within their communities and can play an important role in ‘remaking the mainstream’. Increasing diversity and complexity go hand in hand with high expectations and claims. Muslim, gender, ethnic and professional identities have to be combined and demand high flexibility in doing boundary work.
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Wat hebben maatschappelijk werkers, leraren in het middelbaar onderwijs, ondernemers in een grootstedelijke winkelstraat, schoonmakers in een verzorgingstehuis en hbo studenten in de Randstad met elkaar gemeen? Dat ze werken en leren in een omgeving waar 'autochtone' Nederlanders niet meer vanzelfsprekend in de meerderheid zijn. Integratie is hier een zaak van een samenleving van minderheden geworden. (Hoe) lukt het mensen om in zo'n 'superdiverse' omgeving relaties aan te gaan over de grenzen van hun 'eigen' groep heen: op welke terreinen vinden ze elkaar, en wanneer stokt de communicatie? En welke rol spelen verschillen in cultuur hier eigenlijk bij? Dit boek bevat het verslag van een aantal casestudies naar alledaagse omgangsvormen in de grootstedelijke samenleving, verricht door onderzoekers verbonden aan het lectoraat Burgerschap en Diversiteit van De Haagse Hogeschool.
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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.
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De keuze voor sociaal werk biedt jonge Turks-Nederlandse en Marokkaans-Nederlandse vrouwen de mogelijkheid te studeren en zich te emanciperen, maar stelt hen tevens voor dilemma's. De eigen gemeenschap en de samenleving als geheel hebben hooggespannen verwachtingen van hen. Zelf willen ze vasthouden aan hun geloof en persoonlijke waarden en tegelijkertijd een goede, neutrale professional zijn.
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Deze lijst bevat verschillende verenigingen die zich (deels) richten op jongeren met een migratieachtergrond, opgesteld vanuit het onderzoeksproject naar de rol die identiteitsnetwerken spelen voor Amsterdamse jongeren met een migratieachtergrond. Zie de projectwebsite: https://www.inholland.nl/onderzoek/onderzoeksprojecten/jongerennetwerken-ongelijkheid-en-agency/ Mocht je als netwerk of vereniging aan deze lijst toegevoegd willen worden, of ervan verwijderd willen worden, laat het ons weten via een mailtje aan: diversiteiteninclusie@inholland.nl
MULTIFILE
In social work, the participation of Turkish and Moroccan-Dutch professionals, second and third generation migrant women from a Muslim background, is increasing. In this participative qualitative inquiry, new professionals were actively involved as co-researchers, doing research with peers from the same background. The question addressed is how these professionals deal with identity tensions and if they find positive sources of identification in social work. The new professionals claim a positive identity, connected to what they consider their strength and in particular their faith and ‘otherness’. At the same time, this increases their vulnerability, in a context in which Islam by some is considered a threat to society. The importance of a supportive professional social work identity is advocated
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