Christians and Muslims in Southeast Asia: Attitudes Inherited,Transmitted, Consolidated and Challenged

ABSTRACT

Christians and Muslims have been interacting to varying degrees in Southeast Asia since the fifteenth century. The formative phase of the relationship between the two drew to some extent on attitudes inherited from other regions and other eras. Because of this, narratives of suspicion and hostility have been evident from the earliest interactions up to the present. However, towards the end of the European colonial era, more open and tolerant attitudes were expressed in various literary records, providing the foundations for greater mutual acceptance in the twentieth century.     

Applicability of the social identity model of collective action in predicting support for interreligious violence in Indonesia

To what extent does religious identification promote collective efficacy and perceived injustice that contribute to explain support for interreligious violence in Indonesia? This overarching research question is inspired by theoretical insights starting from social identity theory, and noticeably enriched by collective action theories. We use high‐quality data of 1,995 randomly selected individuals (Muslims and Christians) from across the Indonesian archipelago to investigate the mediating effects of perceived injustice and collective efficacy on the relationship between religiosity and support for interreligious violence. We also improve upon previous research with an elaborate measure of religiosity (beliefs, practice, and salience). Our structural equation modelling analysis reveals that collective efficacy significantly mediates the relationship between the religiosity dimensions and support for interreligious violence. Moreover, on average, the Muslim community has a higher level of collective efficacy, as compared to the Christian community, which positively affects the relationship between most religiosity dimensions and support for interreligious violence. An interesting finding is that in the Christian community, salience is overall negatively related to collective efficacy, which then negatively affects support for interreligious violence. These results provide novel empirical insights on the role of religious identity in interreligious conflicts in the South Asian context, especially Indonesia.     

The role of dual categorization and relative ingroup prototypicality in reparations to a minority group: An examination of empathy and collective guilt as mediators

In the current study, we investigate factors that facilitate or otherwise obstruct reparations of a perpetrating group (i.e. Muslims) to a victim group (i.e. Christians). The study (N = 200) reveals that among Muslim participants, the role of dual Abrahamic categorization in positively predicting reparation attitude towards Christians was mediated by the first group's prosocial emotions of empathy and collective guilt towards the latter group. In addition, relative Muslim prototypicality negatively predicted dual Abrahamic categorization and each of the two prosocial emotions. Empathy and collective guilt in turn mediated the role of relative ingroup prototypicality in negatively predicting reparation attitude. Moreover, as hypothesized, we found that the roles of empathy and collective guilt in predicting reparation intention, as manifested in participants' willingness to engage in collective action on behalf of the victim group, were not significant on their own, but were mediated by reparation attitude. These findings shed light on the importance of the relationship between the perpetrating group's shared identity with the victim group, reduced ingroup focus and its support for making reparations to the victim group. Theoretical implications, study limitations and practical strategies highlighting how to decrease relative Muslim prototypicality are discussed.     

The struggle to be seen: Muslim–Christian relations and religious (in)visibility at the Hispano–Moroccan borderland

ABSTRACT

This article analyses the ways in which Muslim–Christian relations occur in the Hispano–Moroccan borderland, more precisely, in the North-African enclaves of Ceuta and Melilla. It argues that, in these two Spanish autonomous cities, the relations between Christians and Muslims are articulated through a symbolic system in which the former exercise the capacity of being apparent, whereas the latter tend to be ‘pushed away’ from the visible, although they exert resistance. This results in a decrease of Muslims’ degree of public exposure. The article critically assesses the relational dynamics between Muslims and Christians in Ceuta and Melilla against the trope of ‘invisibility’, by looking at how they use religion to exert these enunciations: a) I briefly contextualize historically the setting, b) I explore how religion is racialized, c) I look at the use of historical vocabulary and narratives on religion to manifest intergroup conflict, d) I expose how the regime of (in)visibility unfolds, e) I scrutinize the recent development by which Christians participate in making Islam more visible and the resulting consequences this has on the relations between the two groups. The article assesses why and how religion provides the language through which these particular forms of ‘othering’ are manifested.     

Sense of community among Muslims in the Brazil–Paraguay border: narratives of belonging and generational differences

ABSTRACT

The so-called ‘Triple Frontier’—the border between Paraguay, Brazil, and Argentina—is the ‘host society’ of an important Muslim community, composed mainly of Lebanese immigrants and their descendants born in Brazil and Paraguay. In less than two decades, Shi’i and Sunni Arab Muslims created mosques, religious centres, a cemetery, and three schools. Mosques, schools, and religious centres are spaces for the production of a sense of community. The institutional discourse of these entities emphasises the connection between religion and community origin, considering Islam as part of ‘Arab culture’. Taking generational differences into account, this article aims to analyse the narratives of plural identity expressed in the meanings attributed to the immigrants’ self-identification as Muslims. Based on fieldwork in the South American border area, this work aims to shed light on the way in which immigrants and their descendants reinterpret their religious belonging, informed by the new experience of living in multi-religious societies.     

Explaining the Sense of Family Coherence Among Husbands and Wives: The Israeli Case

ABSTRACT

This study examined variables belonging to the family environment that explain the sense of family coherence among husbands (n = 133) and wives (n = 133) in Israel. Specifically, the explanatory variables tested were spousal power relations (as expressed in equality in the division of household labor and decision making), and perceived family conflict. In general, the sense of family coherence among spouses was found to be high. Perceived family conflict contributed to explaining the sense of family coherence for both husbands and wives. Equality in the division of household labor and in decision making had a greater impact on husbands than wives. Family coherence correlated negatively with age for husbands and positively with income for wives. The explanatory variables had a greater impact on the sense of family coherence among husbands than among wives.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Narrative self and high risk for schizophrenia: remembering the past and imagining the future

ABSTRACT

We examined the narrative self of those at high psychometric risk for schizophrenia (HR). Eighty undergraduate students wrote personal narratives about a turning-point event in their life, and about a possible future. The turning-point narratives were coded for topic, specificity, event valence, valence of causal coherence link, overall level of causal coherence, and agency. The future narratives were coded for the number and valence of goals, topic of goals, and specificity of goals. Word count was applied to all narratives. The HR group expressed lower levels of agency and a trend of lower levels of causal coherence when narrating turning-point events. When imagining their futures, HR participants produced shorter narratives and showed a trend of having fewer goals. Including the dimensions of both the turning point and the future narratives revealed that the HR group membership was best predicted by lower levels of agency and of causal coherence in the turning-point narrative, and fewer words in the future narrative. Narratives differed specifically in those few elements that are critical for the achievement of narrative continuity. Consistent with the theory, people at high risk for schizophrenia already present, to some extent, an impoverishment in their narrative sense of self.     

Book reviews

Studies in Religious Fundamentalism. Ed. L. Caplan The Macmillan Press Ltd, 1987 ISBN 9 78033 419748 £29.50(h/b).

Trying Trialogues: Pluralism and Prejudicial Pluralism. David Kerr and Dan Cohn‐Sherbok (editors). Christians, Muslims and Jews, Conference of Christians, Muslims and Jews, Birmingham, 1984, no price given. pp.IV, 384     

Religious Diversity in a “Christian Nation”: The Effects of Theological Exclusivity and Interreligious Contact on the Acceptance of Religious Diversity

Using data from the nationally representative Religion and Diversity Survey, Americans’ responses to religious diversity are examined at the national and community levels. While an overwhelming majority of Americans agree that religious diversity has been good for the nation, support for the inclusion of non‐Christians in community life is mixed. Theological exclusivism is consistently and strongly associated with negative attitudes toward religious diversity and less willingness to include Muslims and Hindus in community life. Belief that the United States is a Christian nation is associated with a positive view of religious diversity but decreased willingness to include Muslims in community life. Prior contact with Muslims, Buddhists, and Hindus is predictive of more positive views of religious diversity; contact with Muslims is associated with greater tolerance for a mosque in one's community.     

Collective memory,martyrdom monument,and Christian-Muslim reconciliation in Seko,North Luwu,Indonesia

This study explores the collective memory of the DI/TII (Darul Islam/The Indonesian Islamic Army) case between 1951 and 1965, the martyrdom monument, and Christian-Muslim reconciliation in Seko, Nort Luwu, and South Sulawesi. The monument portrays the interaction between Christians and Muslims during times of conflict and pushes society to construct a better developed civilization. Data collection is conducted using a qualitative approach. We adopt a bottom-up approach, conducting interviews with perpetrators, their descendants, and the monument's creator. The aims of this study were (a) to analyze the collective memory of the Seko people about the DI/TII incident, (b) to find out why Christians in Seko erected a monument to the martyrs, and (c) to seek reconciliation between Christians and Muslims in Seko. We argue that the Seko community's use of sallombengang--a philosophy promoting harmony and peace despite diversity--can deter Seko parties from pursuing confrontation between Christians and Muslims.     

Creative thinking and collective mobilisation in the Muslim world

ABSTRACT

To what extent does openness to new ideas and creativity (ONIC) help explain the elite-challenging collective mobilisation in the Muslim world? Are religious Muslims who are open to creative and innovative thinking more or less likely to engage in pro-democratic collective action? Analysing 16 Muslim-majority countries, this study advances the debate of Muslim contentious politics by systematically examining the extent to which ONIC explains the variation in high-risk, pro-democratic collective mobilisation. A quad-dimensional analysis of creativity indicates that ONIC is an empirically distinctive measure to capture openness and creative thinking. The evidence further suggests that, ceteris paribus, Islamic religiosity and ONIC are not mutually exclusive and that both are positively associated with collective protests. Notably, ONIC does appear to intervene to mediate the positive relationship between Islam and engagement in high-risk collective action, implying that the effects of religiosity may not be independent from how Muslims position themselves towards being open to novel ideas or creativity. The findings also demonstrate that an individual-level ONIC may be boosting the likelihood of protest engagement among more devout individuals in Islamic societies.     

Interfaith marriage attitudes in Muslim majority countries: A multilevel approach

ABSTRACT

This research uses multilevel structural equation modeling to examine Muslims’ attitudes toward interfaith marriage with Christians in 22 countries with a Muslim majority population (N = 21,373). Attitudes toward interfaith marriage, for sons and daughters separately, were measured with single items, and three binary items were used to measure participants’ religious beliefs. Overall attitudes were negative and more negative toward marriage of one’s daughter compared to one’s son. Stronger religious belief was associated with more negative attitudes, but less so for Muslims who perceived more similarities than differences between Islam and Christianity. Perceived religious similarity was associated with more positive attitudes. The proportion of Christians in a country was not associated with interfaith marriage attitudes. However, the association between belief and attitude was found to differ considerably across countries.     

Sense of coherence, negative life events and appraisal of physical health among university students

We examined the stress-buffering effects of the ‘sense of coherence' among 116 undergraduates (70 females and 46 males) with a mean age of 18.6 years. Self-reported physical well-being and psychological distress were assessed on two occasions separated by two months. Assessment of the sense of coherence occurred at time-one, whereas assessment of negative life-events for the past year occurred at time-two. Sense of coherence correlated negatively with negative life events and reported psychological symptoms of both occasions, and negative life events correlated positively with both assessments of psychological distress. Negative life events correlated positively with physical ailments reported for both occasions only among students low in sense of coherence; this significant correlation persisted after accounting for the relationship between psychological and physical symptoms. We discuss the possible salubrious effects of a sense of coherence on the health appraisals of young adults experiencing stress.     

Social desirability and relations between goal orientations and competitive trait anxiety in young athletes

ObjectivesTo examine the impact of a social desirability response set on relations between goal orientation and performance anxiety in youth sports.DesignCorrelational field design.MethodData assessing goal orientation, performance anxiety, and social desirability were obtained from male (n=106) and female (n=75) adolescent athletes (M age=12.1 years; SD=1.3 years).ResultsFemale athletes reported significantly higher levels of task orientation and lower levels of ego orientation and concentration disruption, than males. As predicted, ego orientation was positively correlated with all indices of performance anxiety in males and females. Task orientation was negatively associated with all indices of performance anxiety in males but only concentration disruption in females. Social desirability was negatively related to ego orientation in males and females, and positively related to task orientation in females, but not males. Performance anxiety was negatively related to social desirability in females, but not males. Controlling for social desirability attenuated the observed relations between goal orientations and performance anxiety in females, but not males.ConclusionsThese results suggest the importance of incorporating measures of social desirability when studying psychosocial variables with either positive or negative connotations. Our results suggest that social desirability may contribute to relations between goal orientation and anxiety in athletes, particularly females.     

Exploring the Role of Sport Sense of Community in Perceived Athlete Burnout,Sport Motivation,and Engagement

The main purpose of this work was to examine the relationships between the sport sense of community, athlete burnout, engagement, and motivation in adolescent athletes, adopting a longitudinal perspective, and using both person- and variable-centred approaches. A total of 250 adolescent athletes were involved in the study. Athletes' perceptions of burnout, engagement and motivation significantly differed across two different clusters: high and low sport sense of community profiles. Consistent with our hypothesis, sport sense of community dimensions (i.e., satisfaction of needs and influence) negatively predicted athlete burnout and controlled motivation, and positively predicted engagement and autonomous motivation six months later.

Lay Summary: Athlete burnout is associated with negative consequences for athletes’ well-being, whereas engagement reflects a positive state. The sport sense of community refers to the athletes’ relationship with their sport environment. In this study, we provided preliminary evidence of the protective role of the sport sense of community on athlete burnout.     

Christian–Muslim Relations in Contemporary Sub-Saharan Africa

Socio-economic developments in Africa in an era of globalization, the rise of charismatic and evangelical Christianity, and the call for Islamization and application of the Shari^ca in parts of Africa are in danger of creating tension and destroying the apparently peaceful co-existence between the two faith communities. The article offers a conceptual basis for the relationship between Christians and Muslims from the Islamic perspective, addressing the need for Christians and Muslims to work in concert and the inherent problems that must be faced, and makes recommendations to foster a better relationship. Since any discussion of the contemporary is rooted in the past, reference is made to historical situations in order that Muslims and Christians may learn from history. Examples from Nigeria and the Sudan, where there has been polarization of Muslims and Christians, and where the problem is endemic, seek to illustrate the point, together with personal experiences and observations from Ghana.     

Prioritizing Patterns and Life Satisfaction among Ultra-Orthodox Jews: The Moderating Role of the Sense of Community

Abstract

Recent research suggests that individuals differ in the extent to which they seek activities that promote hedonic or eudaimonic well-being. Prioritizing positivity describes a strategy of pursuing happiness by seeking pleasurable activities or circumstances that can lead to naturally occurring positive emotions, while prioritizing meaning describes a strategy of cultivating well-being by purposefully seeking activities that are conducive to experiencing meaning in life. While these notions have been examined among the general population, little is known about how these prioritizing patterns are linked with well-being in closed religious groups, who often promote the benefit of the collective group in lieu of the individual’s personal choices and interests. Based on a sample of 407 Ultra-Orthodox Jewish individuals (mean age?=?33.58, SD?=?8.89), 55.5% of which were women, the results demonstrated that prioritizing meaning and sense of community were positively associated with life satisfaction. Moreover, a significant interaction of sense of community?×?prioritizing positivity was found, indicating a positive connection between prioritizing positivity and life satisfaction for individuals with a high sense of community, but a negative connection for those with a low sense of community. Our findings suggest that even in extremely close-knit community-oriented societies, a strong sense of belonging to a community enables individuals to prioritize more hedonic aspects of their lives in order to promote their life satisfaction.     

Editorial

Abstract

After outlining its geographical horizons, this article goes on to survey the history of Islam, in Europe and the different profiles of the Muslim communities today in western Europe, the USA and the Balkans. It suggests that there are usually four phases in the development of these communities. The three main Western approaches to managing diversity are outlined, alongside the three most common models for the relationship between religion and the state. The politics of identity is discussed, addressing the question, ‘How can religious diversity be reconciled with shared citizenship?’, along with the crisis of leadership among Muslims in the West and the radicalisation of some Muslims. Muslim attitudes towards Christianity are described, as are church responses at both national and international level. Finally two further questions are addressed: ‘Can the churches act as an antidote to religious nationalism?’ and ‘Can Christians and Muslims together shape civic space for the common good?’