Marja Tiilikainen

In this article we examine accounts in interviews with Finnish educators of adult migrants in relation to religion. We argue that a historically constructed normative and affective Finnish lens on religion that is closely tied to notions of whiteness and racialization shapes these accounts. Rooted in the intertwined history of Lutheranism and secularism, this lens favours private, personal, and low-key expressions of religion, forms that are seen as more compatible with Finnish societal norms. While culturalized aspects of Lutheranism such as holidays and traditions are accepted as educational content, educators are concerned about whether the practice of Islam and its approach to time are compatible with Finnish working life. This concern reveals that the model for understanding religion is both normative and affective. As divergent forms of religion are subdued in the public sphere, religious minorities therefore negotiate their positions within unequal power dynamics. Our findings suggest that the interviewed educators’ prevailing understanding of religion is aligned with the racializing structures of migrant integration. They privilege forms of religion that benefit the assumed white, Lutheran, and secular majority, and (Muslim) migrants are accordingly viewed primarily as the future workforce.

In this article, we explore the role of family-like relationships in creating wellbeing for unaccompanied minor refugees (UMRs) to Europe. Our theoretical point of departure is a relational approach to wellbeing as conceptualized by Sarah C. White. The data comprises interviews with 51 settled UMRs in Finland, Norway, and Scotland, focused on their social networks, and a selection of paired interviews with young people alongside someone they defined as family-like and important for their wellbeing today. Findings illuminate the important role family-like relationships have in meeting the daily needs of young refugees. These relationships are ascribed meaning in the context of young people’s wider networks and ideas of ‘what family should do’. Family-like relationships gain particular importance for UMRs in two different ways: first, the physical absence of the family of origin enforces children and young people’s need to create trusted, reciprocal networks. Second, building family-like relationships is necessary in a new country where UMRs grow up and face new expectations, needs, and opportunities. We argue that relational wellbeing is built in a hybrid ‘third space’. A welfare state should support the wellbeing of UMRs by nurturing welcoming communities and providing UMRs help with building family-like relationships through formal and other support networks.

This chapter introduces the central conceptual and theoretical framework of the volume, which is the nexus between everyday security, forced migration and family separation. We discuss the problems with the term ‘refugee’ and justify everyday security as an approach. We then present the global and transnational scope of the book, which enables us to rebalance previous scholarship on families and migration. Finally, we provide a brief roadmap of the contents of the book.

Increasing research shows that migrants are disproportionately exposed to coronavirus disease 2019 (COVID-19). However, little is known about their lived experience and related meaning-making. This qualitative study maps COVID-19-related experiences among respondents from three migrant groups living in Finland: Somali-, Arabic- and Russian-speakers (N = 209). The data were collected by telephone interviews over four weeks in March and April 2020. Using inductive thematic analysis, we identified seven themes that illustrate respondents’ multifaceted lived experiences during the first phase of pandemic. The themes depict respondents’ difficulties and fears, but also their resilience and resources to cope, both individually and collectively. Experiences varied greatly between individuals and migrant groups. The main conclusion is that although the COVID-19 pandemic may be an especially stressful experience for migrant populations, it may also provide opportunities to deepen cooperation and trust within migrant communities, and between migrants and their country of settlement. Our analysis suggests that cooperation between local authorities and migrants, trust-building and effective information-sharing can foster positive and functional adaptations to disease-related threats and changing social environments.

In this chapter, the meaning and importance of material religion and culture for the formation of migrant women’s religious, cultural, ethnic and national identities in the diaspora will be investigated. The chapter will compare two groups of African Muslim women coming from Sudan and Somalia who migrated to two different European countries – Ireland and Finland respectively. The focus of the chapter lies in the investigation of the impact various material objects and symbols have on the women’s sense of belonging and self-understanding in a European context. The chapter will examine how Sudanese and Somali women create their private spaces within their houses through particular objects, symbols and artefacts in order to construct a ‘home’ for themselves in the diaspora.

This book examines the needs, aspirations, strategies, and challenges of transnational Muslim migrants in Europe with regard to family practices such as marriage, divorce, and parenting. Critically re-conceptualizing ‘wellbeing’ and unpacking its multiple dimensions in the context of Muslim families, it investigates how migrants make sense of and draw on different norms, laws, and regimes of knowledge as they navigate different aspects of family relations and life in a transnational social space. With attention to issues such as registration of marriage, civil versus religious marriage, spousal roles and rights, polygamy, parenting, child wellbeing, and everyday security, the authors offer national and comparative case studies of Muslim families from different parts of the world, covering different family bonds and relations, within both extended and nuclear families. Based on empirical research in the Nordic region and further afield, this volume affords a more complete understanding of the practices of transnational migrant families, as well as the processes through which family relations and rights are negotiated between family members and with state institutions and laws, whilst contributing to the growing literature on migrant wellbeing. As such, it will appeal to scholars of sociology and social policy with interests in migration and transnational communities, wellbeing, and the family.

Objectives: The aims of the study were, first, to describe and analyze healthcare services utilization patterns of older immigrants in Finland, and particularly to compare the availability and accessibility of health services between older Somalis and Finns. The second aim was to examine the preferences for mental healthcare within the group of Somalis. The third aim was to test the existence of a service usage gap expected to be characteristic of the Somali group, in which high levels of mental health problems occur alongside simultaneous low levels of mental health service usage. Design: The participants were 256 men and women between the ages of 50–85; half were Somali migrants and the other half Finnish matched pairs. The participants were surveyed regarding their usage of somatic, mental, and preventive health services, as well as symptoms of depression, general distress, and somatization. The Somali participants were also surveyed regarding their usage of traditional healing methods and preferences for mental healthcare. Results: The Somali group had significantly lower access to personal/family doctors at healthcare centers as well as a lower availability of private doctors and occupational health services than the Finns. Instead, they used more nursing services than Finnish patients. The Somali participants attended fewer age-salient preventive check-ups than the Finns. The majority of the Somalis preferred traditional care, most commonly religious healing, for mental health problems. The hypothesized service gap was not substantiated, as a high level of depressive symptoms was not associated with a low usage of health services among the Somalis, but it was found unexpectedly among the Finns. Conclusion: Our findings call for culturally appropriate general and mental health services for older immigrants, which requires awareness of clients’ preferences, needs, and alternative healing practices. Somali participants encountered institutional barriers in accessing healthcare, and they preferred informal mental healthcare, especially religious healing instead of Western practices.

Causal attributions of mental health problems play a crucial role in shaping and differentiating illness experience in different sociocultural and ethnic groups. The aims of this study were (a) to analyze older Somali refugees’ causal attributions of mental health problems; (b) to examine the associations between demographic and diagnostic characteristics, proxy indicators of acculturation, and causal attributions; and (c) to analyze the connections between causal attributions and the manifestation of somatic-affective and cognitive depressive symptoms. A sample of 128 Somali refugees aged 50–80 years living in Finland were asked to list the top three causes of mental health problems. Depressive symptoms were analyzed using the Beck Depression Inventory (BDI). The results showed that the most commonly endorsed causal attributions of mental health problems were jinn, jealousy related to polygamous relationships, and various life problems. We identified five attribution categories: (a) somatic, (b) interpersonal, (c) psychological, (d) life experiences, and (e) religious causes. The most common causal attribution categories were life experiences and interpersonal causes of mental health problems. Men tended to attribute mental health problems to somatic and psychological causes, and women to interpersonal and religious causes. Age and proxy indicators of acculturation were not associated with causal attributions. Participants with a psychiatric diagnosis and/or treatment history reported more somatic and psychological attributions than other participants. Finally, those who attributed mental health problems to life experiences (e.g., war) reported marginally fewer cognitive depressive symptoms (e.g., guilt) than those who did not. The results are discussed in relation to biomedical models of mental health, service use, immigration experiences, and culturally relevant patterns of symptom manifestation.