This research project aimed to describe and explain how children of primary school age and under are brought up to be Muslims. The project began with secondary quantitative analysis of the Home Office Citizenship Survey. The main part of the research was a qualitative case study of Muslims in Cardiff. Semi-structured, face-to-face interviews were used in 60 families with at least one child and usually two parents. In 24 of these families, children kept oral diaries and took photographs of places and events with religious significance. Observations were also carried out by researchers of formal education. The proposed research aims to describe and explain how children of primary school age and under are brought up to be Muslims. The topic of religious nurture is of interest in relation to all faiths, but given the diversity of schools of thought and ethnic groups amongst British Muslims, there is a strong argument for a detailed study of Islam in particular. Since there has already been attention paid by researchers to Muslim adolescents and 'young people' in recent years, the intention for this proposed project is to focus on families with children of primary school age and younger. The research questions are as follows: - How do different family members negotiate religious nurture in the context of a non-Muslim society? - How do children understand their religion? - How does religious nurture differ according to children's age, perceived stage and gender? - How does religious nurture differ between families according to religious traditions, ethnic backgrounds and social class? - How does religious nurture fit with parents' attempts to transmit ethnic and national identities to children? - How important is ritual to religious nurture? Are there particular places that have religious significance? - Is there evidence of increasing secular influences on Islamic beliefs and practices in Muslim families? - Is there evidence that ideas of spirituality and personal well-being are meaningful to Muslim families? The first task will be secondary quantitative analysis of existing government survey data (including the Home Office's Citizenship Survey). This analysis will both be of substantive interest in its own right and will also inform the sampling strategy for the main element of the research project, which is a qualitative case study of Muslims in Cardiff. This particular location has been chosen because its diverse Muslim population is fairly representative of the range of Muslim traditions and different ethnic groups in the UK. The qualitative research will consist of the following elements: - In 60 families there will be semi-structured interviews with at least one child and usually with two parents (although other family members would also be invited to take part) - In 30 of these families, children will be asked to keep oral diaries (via digital recorders) and to take photographs of places and events with religious significance - In 15 of these families there will also be some observation by the researchers of everyday religious practices. As well as being presented to academic audiences via a book, journals and conferences, there will be a public event to launch the research for a non-academic audience and a 'family day' for people who participated in the research, which will include child-friendly activities and entertainment. There will also be presentations at practice/policy conferences that are geared towards Muslim organisations and people working with children and families. The principal applicant has relevant experience in research on gender, family welfare and children's national and ethnic identities. The co-applicant has conducted research on various aspects of British Islam and is the Director of the Centre for the Study of Islam in the UK.

Secondary quantitative analysis of the Home Office Citizenship Survey was carried out first. In the main phase, semi-structured, face-to-face interviews were conducted with 60 Muslim families in Cardiff with usually two parents and at least one child. In 24 of these families children kept oral diaries and took photographs of places and events with religious significance. Observations were also carried out.