Muslim community volunteering: the civic-religious ‘culture of benevolence’ and its sociopolitical implications

ABSTRACT

Policymakers across the West seek to promote volunteering among migrants and ethno-religious minorities as a way to foster their social incorporation. Volunteering within a minority community context, however, does not receive the same appreciation and support as volunteering in ‘mainstream’ civil society groups. This applies particularly to Muslim volunteering within mosques or other Islamic organisations, which are often perceived as places of self-isolation and cultural separateness. Drawing on a mix-method study, this article examines Muslim volunteering in different Islamic community groups in Australia. The study found that a majority of Muslim community volunteers were currently, or had previously been, active also in secular organisations. Their decision to volunteering for a Muslim instead of a non-Muslim group is driven primarily by pragmatic rather than ideological reasons. Through their intra-community engagement, most Muslim volunteers pursue community-focussed goals, while simultaneously seeking to contribute to the society at large—both driven by a ‘culture of benevolence’ (Wilson, J., and M. Musick. 1997. “Who Cares? Towards an Integrated Theory of Volunteer Work.” American Sociological Review 62 (5): 694–713) inherent in their Islamic faith. Muslim intra-community volunteering typically strengthens both their religious and their civic identity, and helps them become more engaged, politically interested and critical citizens, with extended social networks within and, to a slightly lesser extent, beyond the Muslim community.

KEYWORDS:

• Volunteering
• Muslims
• community organisation
• social cohesion
• civic engagement

Disclosure statement

No potential conflict of interest was reported by the author.

ORCID

Mario Peucker http://orcid.org/0000-0003-1759-2578

Notes

1 There is also a growing body of research on Muslims’ religiosity and political participation, which this article does not cover. For an overview, see Peucker (2018).

2 The Australian study's sample was biased towards those Muslims who are active within a voluntary organisation as it recruited its participants through ‘religious and other community organisations. The sample is therefore mostly made up of individuals who participate in activities associated with religious and community organizations’ (Vergani et al. 2017, 67).

3 While Muslim volunteers within Salafi organisations do not differ from the rest of the sample, those respondents who volunteer for Hizb ut-Tahrir are much less driven by the goal to ‘do something about the negative perception of Muslims’ and social or fun related reasons play an even more marginal role than among the rest of the respondents.