The limits of interfaith? Interfaith identities,emerging potentialities,and exclusivity

Interfaith movements within the United States are currently attempting to integrate nonreligionists – agnostics, unaffiliated, humanists, and atheists for example – into their dialogical spaces. We argue that this attempt to further inclusivity within interfaith movements, although well-intended, is impeded by what we refer to as the interfaith identity paradigm. This paradigm focuses on concretised religious identities through a confessional model, which powerfully circumscribes intended efforts to engage with multi-layered experiences and radical inclusiveness. As such, we utilise contemporary anthropological theories regarding subjectivity to demonstrate that the interfaith identity paradigm results in limited participation by nonreligionists. Based on several months of participant observation at multiple interfaith meetings, this article intends to initiate a conversation among interfaith practitioners endeavouring to cultivate inviting and open spaces for religionists and nonreligionists alike. The objective of this article is not to offer solutions, but to point out a constraining practice prevalent within interfaith meetings within the United States.     

Resisting self-compassion: Why are some people opposed to being kind to themselves?

Although self-compassion is associated with positive emotions, resilience, and well-being, some people resist recommendations to treat themselves with kindness and compassion. This study investigated how people’s personal values and evaluations of self-compassionate behaviors relate to their level of self-compassion. After completing measures of trait self-compassion and values, participants rated how they would view themselves after behaving in a self-compassionate and self-critical way. Overall, participants associated self-compassion with positive attributes that connote emotional well-being, yet only those who were low in trait self-compassion associated self-compassionate responding with negative attributes that involve low motivation, self-indulgence, low conscientiousness, and poor performance. Participants’ endorsement of basic values was not meaningfully related to their evaluations of self-compassionate vs. self-critical behaviors or to self-compassion scores. We propose that self-compassion might operate as an instrumental value insofar as those high vs. low in self-compassion differ in their beliefs about whether self-compassion affects performance-related outcomes positively or negatively.