Muslim Diversity Study: Quantitative Protocol and Practical Insights on Engaging New Zealand’s Muslim Communities

The relative size of religious groups or denominations within societies or nations influences variation in the extent to which group members psychologically identify with their religion. National‐level census data measuring the proportional size of religious groups in New Zealand are merged with nationally representative data on self‐reported psychological identification drawn from the New Zealand Attitudes and Values Study. A multilevel random coefficient model shows a logarithmic function for the relationship between religious group size and average group‐level religious identification. Members of smaller religious groups (less than 1.5 percent of the population) tend to strongly identify with their religion, whereas members of groups that are larger in size (over 6 percent of the population) tend to be less identified, on average. Religious group cohesion may be a dynamic process. Larger religious groups are less cohesive and experience more contested identities and ideological positions (average group identification is lower).

In this research the extent of the socio-religious distance between the Muslim community and other religious communities in the Cape Peninsula was examined. On the basis of an empirical study of attitudes by Muslims towards other religious groups, it appears as if Muslims in the Cape Peninsula prefer to associate primarily with their own group, and with religionists rather than with non-religionists, with Christians rather than with Jews or Hindus, and with Hindus rather than with Jews. This suggests a possible tendency in religious groups to prefer their own groups for association, and to place other religious groups at different social distances away from themselves.

For years, Pemuteran Gerokgak villagers lived harmoniously and harmoniously, side by side, mutually tolerant and even cooperating among religious believers who were also culturally different in social affairs. Life like this is one of the portraits that the Indonesian nation is really a polite nation and has a very strong tolerance. Reality mentioned above is unique because the phenomenon of religion in Indonesia during this time vulnerable to conflicts between religious communities. Therefore, the harmonious religious social life as happened in the Muslim and Hindu communities in Pemuteran Village, Gerokgak District, Buleleng Regency of Bali is an important and interesting phenomenon to be studied.
 Given the breadth of the scope of this study, the researchers focused on; What is the pattern of communication between Muslim and Hindu communities in building inter-religious harmony in Pemuteran Village, Gerokgak District, Buleleng Regency, Bali ?. What are the supporting and inhibiting factors of communication between Muslim and Hindu communities in building inter-religious harmony in Pemuteran Village, Gerokgak District, Buleleng regency of Bali?
 The research method used in this research is descriptive qualitative. this approach uses a qualitative approach with descriptive explanation, so that the data obtained through interviews and observations didepenelitiankan what it is, then analyzed through comparative theoretical studies.
 The result of this research are: Communication pattern of Moslem and Hindu Society in building inter-religious harmony in Pemuteran Village, Gerokgak Sub-District, Buleleng Regency, Bali is using communication interpersonal communication pattern, group communication, organizational / organizational communication / Institutional communication) and cultural communication (cultural communication). The pattern of communication is seen from the daily life of Muslim and Hindu communities in Pemutran Village. In their daily life they communicate both anatarpribadi, group, organization and culture. With such a pattern of communication, the Muslim and Hindu communities can build harmonious life among religious people.
 Supporting and inhibiting factors on the Communication Patterns of Muslim and Hindu Communities in building inter-religious harmony in Pemuteran Village are: Supporting Factors The existence of mutual respect between the characters. The Muslim community and Hindu have been reciprocated from the past. The existence of culture gotong royong. Inhibiting factors 1. Differences in the character of each individual. 2. The presence of newcomers.

For many years, sociologists have examined the role of religious collectivities in shaping individual attitudes and behaviors. This research has assumed that religious groups are the “locus of subcultural differences” in social attitudes. However, scholars have not addressed how denominational mobility or switching affects denominational subcultures. Our research uses data from the General Social Surveys to examine the consequences of switching on denominational subcultures. Our analysis investigates denominational differences in central tendencies and differences in homogeneity for “switchers” and those who remain affiliated with the same religious group over the life course. Further, comparisons of both types of religious group differences are adjusted to account for sociodemographic characteristics. Several promising directions for future research on religious variations in social values and attitudes are discussed.

Having children is a transformative experience and may change the way people think about the future. Parents invest time, energy and resources to ensure the survival and reproductive success of offspring. Having children may also induce environmental concerns and investments in actions aimed at guaranteeing the quality of natural resources available to offspring. However, there is limited empirical support for this parenthood effect, and little is known about how environmental attitudes and behaviour change over time following the birth of a child. This pre-registered study uses data from the first seven waves (2009–2015) of the New Zealand Attitudes and Values Study—a longitudinal national probability study of social attitudes, personality, and health outcomes—with multilevel interrupted time series analysis. Respondents’ belief in the reality and causes of climate change, sacrifices to standard of living to protect the environment, and changes in daily routine to protect the environment did not change significantly following the birth of a child; and nor were there changes in the underlying trends of attitudes or pre-birth anticipation effects. The study further found no gender differences in the attitudinal effects of childbirth. Additional exploratory analyses suggest that becoming a parent for the first time may increase beliefs in the reality of climate change but does not appear to change other environmental attitudes. Overall, our findings provide little empirical evidence for parenthood effects on environmentalism.

Studies indicate that religious affiliation has a significant effect on political and social attitudes in the United States. A conservative-liberal continuum exists among religious groups, with certain Protestant groups demonstrating relatively consistent conservative, moderate, and liberal attitudes toward several issues. Moreover, Catholics tend to report moderate attitudes, with Jews and nonaffiliates reporting the most liberal positions. However, research that has delineated this continuum has not examined changes over time. This paper examines two competing viewpoints, which we label convergence and divergence, that are derived primarily from contemporary theories of religious change, with 20 years of data from the General Social Survey, to examine whether attitudes regarding several relevant issues have shifted significantly both between and within religious groups. We find that a within-group convergence of attitudes has occurred for issues such as women's roles in society and marijuana use, divergence between groups but convergence within groups has occurred for abortion attitudes, and a clear divergent pattern has emerged between conservative Protestants and other groups in attitudes toward school prayer. Inter- and intragroup changes over time vary from issue to issue and suggest that a complex interplay of religious and secular forces have affected changing attitudes among religious adherents.

ABSTRACTWe introduce a method for assessing the overall level of bias and relative tracking accuracy in time series analysis of polling data on voter intentions by comparing two data sets: the New Zealand Attitudes and Values Study (NZAVS; N = 13,936) and the One News Colmar Brunton election polls (N = 10,210). The NZAVS is a national probability longitudinal postal panel survey started in 2009. It was set up to track stability and change in values, without any intention to predict election results. The One News Colmar Brunton Poll is a nationally representative random-digit dial telephone survey conducted by Colmar Brunton specifically to measure voter sentiment. Our comparison focused on responses to both surveys from February 2014 to September 2014, in the run up to the New Zealand general election. The NZAVS and One News Colmar Brunton Poll detected nearly identical changes in party vote over time, and both effectively predicted the outcome of the 2014 General Election. This shows the unexpected power of national-scale probability postal studies to track change in democratic decisions that affect all members of a society. These results further support the validity of the NZAVS as an independent and impartial source that might be ‘repurposed’ to create a continuous monitor tracking political attitudes and detecting citizens’ reaction to, and relative change in, opinions toward different social policies, values, and attitudes, over time.

PurposeThe main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society.Design/methodology/approachThe study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle.FindingsThe concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim.Originality/valueTolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.

Religious radicalism in the form of violent extremism is against the principles of human rights and democracy. Religious radicalism also opposes the existence of the modern state of Indonesia and, arguably, also of other Southeast Asian countries. The global political commitment initiated by the United Nations, namely Responsibility to Protect, states that several countries in Southeast Asia, such as the Philippines, are at high risk of atrocities. Civilians in Marawi in the Philippines have experienced atrocities carried out by the Maute family-led militant group backed by the Islamic State of Iraq and Syria (ISIS). In 2017, for more than five months, the restoration of regional security and stability in Marawi by the Philippine security apparatus caused many casualties. This study aimed to identify, map and analyze the narrative structure of the goals and backgrounds of the actors involved in the Marawi case and its impacts on Muslim communities in Indonesia. The research focused on a narrative analysis that united various factors contributing to violent religious extremism. This study employed a narrative perspective that was multidimensional, consisting of the narratives of marginalization, invitation, symbolic violence, and violent extremism. It demonstrated that the narrative of marginalization and calls for Jihad served as the basis of solidarity among the members of the Maute militant group in Marawi. The narrative aimed at solidarity for jihad in Marawi had more influence on groups belonging to ISIS, such as Jamaah Ansharut Tauhid (JAT), Jamaah Ansharut Daulah (JAD), and East Indonesia Mujahideen (MIT).
 Keywords: violent extremism, radicalism, terrorism, Marawi, the Philippines, Indonesia

An exploratory study of the traditional homestead forest of two different religious groups (Hindu and Muslim) in one selected floodplain area of Bangladesh was conducted over a period of six months from January to June 2002. The species' (both tree and shrub) preferences, similarities, use and sources of planting materials, spacing and location of species in the homesteads of both Hindu and Muslim communities were studied. It was found thatMangifera indica as tree species andOcimum sanctum as shrub species were the best preferred species of the Hindu community.Artocarpus heterophyllus as tree species andLawsonia inermis as shrub species were found best preferred by the Muslim community. Floristic similarities between the two groups were found 86.57% in tree species and 78.48% in shrub species. Both seed and seedlings of tree and shrub species as planting materials were used by the highest percentage of both the religious communities. For tree species, homegarden was reported to be the highest source (39%) and for shrub species, nature was the highest source (40%), which was found in the Hindu community.

Hindu and Muslim college students judged the severity of a riot and attributed blame for that riot to the Hindu community, the Muslim community and the individual offenders. Both Hindu and Muslim students showed an ingroup bias, in that when offenders were from participants’ own religious group, they blamed the offenders the most and their own community the least. However, when the offenders were from the other religious group, students (both Hindus and Muslims) blamed the other religious community. Two results were consistent with the research literature on equal status intergroup contact. First, the amount of contact Hindu students had with Muslims was negatively related to their assignment of blame to offenders. Second, Hindu participants who lived in mixed Hindu–Muslim neighbourhoods were less likely to blame the Muslim community.

This chapter reviews the core concepts of sampling, including different types of samples, considerations about response rate, margin of error, sample weighting, and adjustment. The chapter also presents a series of hypothetical case studies for how one could procure a sample in a variety of complex organisational and research contexts. These case studies cover a range of challenging sample designs that we have experienced in the last decade working in industry, running political polls, and managing a large-scale national probability longitudinal panel study. Alongside these worked examples, we present the New Zealand Attitudes and Values Study as a real-world case study of how one can conduct a national probability postal questionnaire study. The chapter includes detailed information on postal questionnaire response rates for people based on their occupation, age, gender, and socio-economic status drawn from the study. The chapter also discusses options when working with a limited budget and considering employing a non-probability sample, such as sampling undergraduates, using social media to recruit participants, or Mturk. Finally, we conclude by offering a decision guide for sample design.

The article is devoted to the analysis of Hajj as an important element of state-Islamic relations in Russia. The historical aspects of Hajj, its influence on the formation of Islamic identity and interaction with state institutions are considered. The paper also explores current trends and challenges in preparation for and during the Hajj, including issues of financial aspects, as well as legal and social barriers. The focus is on the relationship between religious practices and public policy, as well as the role of Hajj in strengthening social cohesion among Muslim communities. The article analyzes examples of successful interaction between Islamic organizations and government agencies, as well as cases of conflicts and misunderstandings that may arise during the implementation of the Hajj. The article uses an integrated approach combining historical, politological and anthropological analysis. The research is based on the analysis of historical documents, statistical data, interviews with representatives of Islamic organizations. The scientific novelty of the work lies in the systematization of knowledge about the Hajj as an important element in the system of state-Islamic relations in Russia. The unique aspects of preparation for Hajj and its implementation, which had not previously been sufficiently investigated in the context of Russian reality, are revealed. The article emphasizes that Hajj not only performs religious functions, but also becomes a factor of social cohesion among Muslim communities. The findings of the study indicate that the Hajj can serve as a bridge for intercultural dialogue and understanding in a multinational country, contributing to strengthening ties between different ethnic and religious groups. It is also noted that successful cooperation between Islamic organizations and government agencies can significantly improve conditions for pilgrims, however, there are many challenges, including financial and legal barriers, which require attention from both Muslim communities and government agencies.

EMBO Reports (2019) e48380 Invasive autopsy has been crucial to determine the cause of death—as part of a criminal investigation or for public health purposes—but the vivisection of the corpse often meets resistance from relatives or certain religious or ethnic groups. To address religious objections or feelings that invasive autopsy violates the dignity of the deceased, pathologists have been using non‐invasive scanning techniques, originally developed for medical diagnosis, either as alternatives to, or to complement traditional autopsies. The use of computer tomography and magnetic resonance imaging in places where they are readily available not only appeals to relatives who object to vivisection but it also provides additional information or helps to confirm conclusions about the cause of death. > … the rate of autopsy has been declining […], partly out of growing opposition to what is often considered unnecessary mutilation of the bodies of loved ones. Autopsy has a long history dating back to at least 3,000 years BC in ancient Egypt. Julius Caesar was subjected to an official autopsy in 44 BC after his murder in the Roman senate. In the modern era, autopsies are routinely used to determine causes of death, especially when people die unexpectedly or under suspicious circumstances. Yet, the rate of autopsy has been declining in almost every developed country and many developing ones, partly out of growing opposition to what is often considered unnecessary mutilation of the bodies of loved ones. For example, autopsies were performed on 40–60% of all people who died in hospital in the United States before 1970, but that rate has now fallen to below 5% [1]. This comes at a time when autopsies for reasons other than establishing cause of death have become increasingly valuable: to evaluate the extent of human disease in patients and the effectiveness of …

In this age of globalization and social complexity, the peaceful coexistence of Muslim and Christian Communities in Pertabas Village, Simpang Kanan District, Aceh Singkil District is an important research topic. This study investigates the factors influencing peaceful coexistence between Muslim and Christian communities and identifies effective strategies and approaches to promote religious tolerance and harmony in Pertabas Village. The research method is a qualitative case study involving interviews, observation, and documentation. Significant findings indicate that cooperation in education, economy, and social affairs are concrete manifestations of civil coexistence between Muslim and Christian communities in Pertabas Village. In support of peaceful coexistence between Muslim and Christian communities are the role of the government, clans' similarities, and economic ties. This study contributes to how cooperation and mutual respect between religious groups can form harmonious social and religious relations by encouraging additional research on the factors that influence the establishment of peaceful coexistence in a society with multiple religions. Further research can be conducted to deepen the understanding of the factors that influence the peaceful coexistence of Muslims and Christians in other areas.