This means on the one hand, new elaboration and discussions on the Minority condition, on the other hand, new practices and identifications to Islam. Concerning practices, the major change is the process of individualization and privatization of Islam. The membership to a post-migration religious minority affects the Islamic identification among contemporary Muslim youth. New forms of religiosity defined by individualism, secularism and privatization more and more replace the uprooted Islam of the first generation. This emergence of individual is partially the consequence of the migration process.
Exile implies changes in the ways of transmission.
For example, among North African migration the gap between the values of the first generation and those of their children is more pronounced than among other groups of migrants. Belonging to the working class in the French society, the parents have struggled to maintain the cultural system of their birth country while the children have been more socialized by French institutions such as schools and social workers. One can also mention the loss of Arabic speaking as well as the abandonment of various cultural habits. The growth of a vernacular Islam in Europe is the most interesting sign of this change. Increasingly, sermons, literature and public discussions are being conveyed in the local European language.