Ifop study on Islam: analytical errors pointed out by three researchers
An Ifop survey, commissioned by a magazine suspected of links with the United Arab Emirates, affirms a marked increase in religiosity and rigorism among Muslims in France. Its conclusions, already relayed in the public debate, are however firmly contested by three major specialists interviewed by The Conversation: Franck Frégosi, eminent specialist on Islam in France, as well as Patrick Simon and Vincent Tiberj, authors of the analyzes on religion in the Trajectories and origins survey (TeO, Insee/INED).
The researchers denounce major methodological biases in particular. Ifop does not distinguish between immigrants and descendants of immigrants, a crucial element for measuring the evolution of religious practices. Conversely, TeO data — much more robust — show stability, or even a slight decline, in Muslim religiosity for ten years. They also criticize several questions considered ambiguous or poorly defined, in particular those relating to “sympathy” towards Islamist movements. According to them, this type of wording creates an imposition effect, pushing some respondents to answer despite limited knowledge of these terms, which artificially inflates certain figures.
Specialists also point out that several indicators used by Ifop to attest to an increase in religiosity are questionable. The increase in the number of people declaring that they are observing Ramadan, for example, cannot be automatically interpreted as a religious strengthening. Ramadan is often a marker of identity or community, more than an intense spiritual practice. In less observant families, we fast mainly to share a collective moment – sometimes with non-Muslim neighbors – and, for some, it even constitutes the last symbolic link with Islam. “Are we still religious? »asks Patrick Simon, who believes that this indicator must be handled with caution.
Specialists also consider the idea of a “religious separatism”. Many practices perceived as rigorous are in reality part of strategies of accommodation with French society, without intention of breaking. “Observance of food or clothing does not mean a break with the Republic,” recalls Patrick Simon. According to TeO data, generational differences are primarily an age effect: young people say they are more religious, but their relationship to religion moderates as they enter adult life. A dynamic which contradicts the idea of a lasting re-Islamization. Wearing the veil follows similar trajectories, remaining more common among immigrant women than among their descendants.
Researchers also underline the importance of religious diversity, which is constantly increasing. Young people from mixed families are much more likely to declare themselves without religion, a phenomenon which should strengthen and contribute to a gradual de-intensification of the relationship with religion in future generations. Finally, they remind us that secularization is not a linear and uniform process. Certain practices can be reinforced while coexisting with distancing from religion in other aspects. For specialists, reducing these complex movements to “Islamization” constitutes an analytical error.
For these experts, the Ifop survey maintains an indictment by amalgamating religious practices, cultural attitudes and presumed radicalization. “The choice of questions does not correspond to the conclusions put forward,” insists Patrick Simon, calling for a careful reading of figures now widely used in the political debate.
