Theology after Dialogue: Christian–Muslim Engagement Today and Tomorrow

The phenomenon of Christian–Muslim dialogue has had a very chequered history. At varying times, three broad modes of engagement can be said to have operated: antipathy, affinity and inquiry, and these three modes can be found still in today's world. In some places, hostility and antipathy abound. In others, voices and actions express cordial friendship, détente and affinity. In this latter climate, the prospect of engagement in mutual inquiry and cooperative ventures is not only theoretically possible, but actively pursued, and in the first decade of the twenty-first century, a number of notable initiatives in the arena of mutual inquiry have taken place. This article addresses aspects of the context and development of Christian–Muslim dialogue as a modern phenomenon, and then turns to a review of three twenty-first century developments – the Building Bridges seminar series; the Stuttgart-based Christian–Muslim Theological Forum and the “Common Word” letter. It also reflects on the models and theology of dialogue, including not only theology for dialogue, but also theology in and – importantly – after dialogue.     

Western Anti‐Muslim Prejudice: Value Conflict or Discrimination of Persons Too?

Do Western anti‐Muslim attitudes reflect Islamophobia as a general, ethnoreligious prejudice that does not distinguish between persons and ideas, values, or behavior, or are they limited to issues perceived to be in conflict with Western liberal values? In two experiments, we measured discrimination as decreased willingness to help a Muslim versus non‐Muslim to undertake an action that was either neutral or possibly in conflict with Western liberal values. As opposed to general discrimination, the participants displayed conditional, anti‐Muslim discrimination: The two targets were treated equally when the cause was neutral, but there was less willingness to help the Muslim when the cause was conflicting (protesting against the headscarf ban and against gay rights). However, participants did demonstrate subtle discrimination by showing less willingness to help the protesting Muslim compared to the protesting non‐Muslim target. Individual differences moderated these effects with multiculturalism predicting conditional outgroup prosociality, ethnocentrism predicting global outgroup discrimination, and proatheism attitudes predicting both conditional outgroup prosociality and unprejudiced rejection of value‐conflicting behavior.     

The Visibility and Invisibility of Arab Americans and Implications for Psychological Treatment: A Comment on Cho

The following is a commentary on “Ethical Considerations for Psychologists Providing Treatment for Arab Americans” (Cho, this issue). Cho (this issue) brings to light important issues on providing ethical treatment with the Arab American community. However, there is currently no formal mechanism to identify the number of Americans of Arab descent, thus impacting the ability of researchers to study psychological treatment with Arab Americans. In addition, many Arab Americans are refugees with exposure to trauma, highlighting the need for understanding the role of culture in trauma when working with this community. Implications of these issues pertinent to the Arab American community and the need for psychologists to act in advocacy roles are discussed.     

‘Hijab envy’: the visible angst of immigrant Christians in a pluralist Canada

This article explores the predilection of Christians of immigrant background to perceive themselves as a disadvantaged group in the new reality of Canada’s growing religious diversity. The present inquiry challenges loss as the definitive emotional register for Christian engagement with Canada’s new religious minorities, demonstrating that religious minorities have elicited begrudging admiration and envy from their Christian counterparts. This inquiry insists that contemporary Canada, not ‘Christian Canada’, is the most important frame for understanding the perceptions and predilections of the Christians in this study. It argues that pluralist ideals, the policy instruments, and social practices that carry these ideals and the cultural forums that display and debate these ideals shape not only the ‘attitudes’ of young Christians, but also the regimes of visibility in which and from which they operate. While scholars impute an increasing visibility to religion, this article demonstrates that the array of affects between viewer and viewed are highly variable and context specific.     

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.     

Religion and African American Political Life

Religion is a central force in the lives of the overwhelming majority of African Americans. However, psychology has been conspicuously silent about the role of religion in African American political life. This work endeavors to challenge the longstanding argument that religiosity promotes an escapist, apolitical stance among African Americans. Particular attention is paid to the ways in which our understanding of the link between religion and African American political behavior is complicated by expanded definitions of what is political and by increased attention to various forms of religious participation. Future directions for research are discussed.     

CULTURAL APPROPRIATION IN BIOREGIONALISM AND THE NEED FOR A DECOLONIAL ETHICS OF PLACE

Bioregionalism is an environmental movement that attempts to create decentralized, self‐determined communities connected to landscape and ecological features. Activists and scholars have used the phrase “becoming native” to describe the process of belonging to place. Despite its cultural appropriation, not only do bioregional writers still use the metaphor, but it has also been defended within religious studies. Instead of relying on these arguments to address ethical issues, claims to place need a decolonial framework. Looking at various voices within bioregionalism through Indigenous critiques displays both the movement’s issues as well as decolonial processes for local adaptation. Wendell Berry exemplifies the problems of bioregional ethics but also shows bioregionalism's capacity for decolonization.     

Social embeddedness and psychological well-being among African Americans and whites

Using data from the National Medical Expenditure Survey, a household survey of more than 18,000 respondents, this study examined racial and gender differences in social embeddedness, an indicator of community well-being and social support. The study hypothesized that higher levels of social embeddedness would be found among African Americans than among Whites and that the association between social embeddedness and psychological well-being would be stronger among African Americans than among Whites. African American men reported themselves more socially embedded overall than White men and, in one instance, their social involvement was especially important in predicting psychological well-being. African American women were more likely than White women to report attending meetings of churches and community groups, but otherwise were less socially involved than White women. There was no evidence of a difference between African American and White women in strength of the connection between social embeddedness and psychological well-being. African American social involvement is more selective than previously believed and generalizations must be qualified on the basis of gender.     

Culture and change blindness

Research on perception and cognition suggests that whereas East Asians view the world holistically, attending to the entire field and relations among objects, Westerners view the world analytically, focusing on the attributes of salient objects. These propositions were examined in the change-blindness paradigm. Research in that paradigm finds American participants to be more sensitive to changes in focal objects than to changes in the periphery or context. We anticipated that this would be less true for East Asians and that they would be more sensitive to context changes than would Americans. We presented participants with still photos and with animated vignettes having changes in focal object information and contextual information. Compared to Americans, East Asians were more sensitive to contextual changes than to focal object changes. These results suggest that there can be cultural variation in what may seem to be basic perceptual processes.