The religious openness hypothesis, which states that religious traditions have the potential to integrate faith with intellect, is examined in this study within a migration context for the first time. Based on two lines of research, our central question is whether the sociological context or the Islamic tradition per se explains the (in)compatibility of faith and intellect orientation and their relation to psychological openness. Religious openness, psychological openness (ambiguity tolerance and acculturation strategies) and religiosity were measured among Muslims with a Turkish migration background in Germany. Our findings show a non-significant relationship between faith and intellect orientation and we therefore propose that the secular context is the crucial explaining factor. Religious reflection also moderates the link between different forms of religiosity and ambiguity tolerance. Finally, heterogeneous religious rationalities were uncovered that challenge the negative view of Muslims as fanatic, closed-minded people which prevails among the German majority society.
Studies on xenophobic violence have mainly focused on their causes and effects, but have yet to probe how victimisation experiences of xenophobia trigger migration intentions and actual practices. In a balance of tales, I examine how families contributed to staying put/return decisions by Nigerian migrants in South Africa following the September 2019 xenophobic violence. The study asks: to what extent do family facilitate and/or contribute to the decision to return? And how do return strategies unveil the centrality of family in taking migration decisions? Data emerged through online interviews with Nigerian immigrants in South Africa who stayed put, and six family members in Nigeria were reached through snowball sampling. This was supplemented with secondary interviews conducted with Nigerian returnees in three National newspapers (The Punch, Vanguard, Nigerian Tribune and The Nation newspapers). Findings show the centrality of family in both migration intentions, staying-put, and the actual practices of Nigerian victims of xenophobia in South Africa.