Minority Religious Groups Research Articles

The Sacred of Today?

Abstract Even if the sacred is a classical concept in religious studies and sociology, relatively little is known of its current empirical subjective varieties. This article explores what people today consider sacred at the intersection of religion and nonreligion. Our data (N=6938) was collected with face-to-face interviews (N=1965) and from an internet panel (N=4313) in Finland. We present both an overall picture on what people consider sacred and the results of exploring the effect of religiousness, political stance, and social structural positions. Respondents of both moderately religious and nonreligious groups tend to hold health, love, and close ones sacred. Our findings challenge a linear, dualistic view of religious versus nonreligious and show that sacred exceeds religious boundaries and is experienced by religious and nonreligious people alike, but in various ways. The concept of sacred can be used to detect the inner diversity of both religious and nonreligious identities.

Whose children are they? Using Kymlicka on multiculturalism to evaluate rights and freedom in Christian home education

ABSTRACT This paper considers the so far unresearched position of Christian home education in England and, specifically, the implications of the proposed English Schools Bill (2022) for this minority religious group. We consider the case for external protection of their practices, as well as charges of internal restriction within the context of largely unregulated home education. Quantitative and qualitative survey data from 462 Christian home educators is analysed to elucidate the minority positioning of the group before considering whether sufficient opportunities exist within the proffered education to proselytise, question and reject the faith if desired. We conclude that Christian home educators in the UK constitute a minority group in need of political recognition to continue in the educational aspects of their faith. We also conclude that whilst, in this data set, internal restrictions are not evident, Christian home education is not homogenous. We argue that opportunities for heresy and apostasy need to be clearly open to children being educated at home for religious reasons but argue that further research and a theoretical framing of ongoing public debate, rather than recourse to law, constitute a way forward more likely to protect pluralism and minority freedoms.

‘달리뜨스탄(Dalitstan)’: 인도 식민지 말기 달리뜨 분리주의의 맥락과 성격

History of Modern India witnessed the struggles and negotiations of Dalits, the former Untouchables to secure their rights in various fields. Their movement, with its various stages from collective awakening to political entitlement, and to new cultural identity making, has primarily been led by B. R. Ambedkar. All these activities of Dalit movement have persisted amidst political upheaval of national movement and state formation in India. Dalits, facing the late-colonial and early republican circumstances, had to construct their own identity which survived the ‘all-embracing’ Hindu identity and to secure the safeguards as a minority while being recognized as the equal citizens of Republic of India. This research pays attention to the separatism of Dalit community suggested by Ambedkar during the 1940s and onwards. In the political process of the 1930s, he established a separate Dalit party and demanded separate electorates to become a political entity separate from Hindus, which was not fulfilled as his original demand. During the state-formation period of 1940s, separatist ideas have been presented by various minority groups. Ambedkar suggested his idea on geographical separatism for Dalits. The demand for separate settlements was proposed along with the political entity separated from Hindus through separate electorates, appropriate representation in public offices and budgets. Unlike the separatism of religious minority groups, Dalit separatism was not aimed at establishing an independent nation-state but was a practical alternative to overcome the poor economic base of Dalits and escape caste Hindu discrimination in villages. Dalitstan had the meaning of a liberated zone for Dalits without caste Hindu discrimination and oppression. Therefore, Dalit separatism should be understood as a political discourse of minority groups in the context of state formation rather than another partition.

Porous Secularity: Religious Modernity and the Vertical Religious Diversity in Cold War South Korea

Beyond the once dominant secularization thesis that anticipated the decline of religion in the modern era, the academic study of religion has in recent decades revisited secular as one of the factors that shape religion and religions in the globalized world. Against this theoretical backdrop, in this article, I use the case of South Korea to explore how secular and religion interact in contemporary global society. It focuses on describing the postcolonial reformulation of secularity and the corresponding transformation of religious diversity in Cold War South Korea. The Japanese colonial secularism rigidly banning the public and political engagement of religion was replaced by the flexible secular-religious divide after liberation of 1945. The porous mode of secularity extensively admitted religious entities to affect processes of postcolonial nation-building. Religious values, interests, and resources have been applied in motivating, pushing, and justifying South Koreans to devote themselves to developing the national community as a whole. Such a form of secularity became a critical condition that caused South Korea’s religious landscape to be reorganized in a vertical and unequal way. On the one hand, Buddhist and Christian populations grew remarkably in the liberated field of religion, while freedom of religion was recognized as a key ideological principle of the anticommunist country. On the other hand, folk beliefs and minority religious groups were often considered “superstitions”, “pseudo religions”, “heretics”, or even “evil religions”. With the pliable secularity at work, religious diversity was reconfigured hierarchically in the postcolonial society.

Quality of Life and Spiritual Health in Motorcycle Accident Survivors: An Analysis Using the SF-36 Questionnaire and Spiritual Scale

Abstract Introduction Motorcycle traffic accidents rate remained high in Taiwan letting post-trauma care an imperative issue. This study investigates the spiritual, psychological, and physical impacts of motorcycle traffic accidents in Taiwan, focusing on the role of the Injury Severity Score (ISS) in influencing quality of life (QOL) and spiritual well-being outcomes, aiming to enhance holistic recovery strategies for trauma survivors. Methods A prospective study was conducted from April 2022 to March 2024 in a level I trauma center. Patients aged 20 and above with trauma from motorcycle accidents were enrolled and divided into major (ISS ≥ 16) and non-major (ISS < 16) trauma groups. QOL and spiritual health were assessed using 36-item short-form general health survey measures (SF-36) and spiritual scale before discharge and six months later. Results Of 98 patients, we observed significant post-discharge declines in both physical and mental QOL scores, regardless of ISS. However, spiritual scores improved significantly after discharge, with notable enhancements in interpersonal relationships and adversity transcendence observed in patients with ISS < 16, but not in those with ISS ≥ 16. SF-36 analysis revealed that non-religious groups experienced significant declines in mental health scores post-discharge, unlike religious groups, which remained stable. Additionally, religious individuals showed significant post-discharge improvements in interpersonal relationships and adversity transcendence, while non-religious showed no improvement. This suggests a beneficial link between religious adherence and enhanced spiritual well-being. Conclusion Motorcycle accidents reduce QOL and heighten spiritual needs for survivors, regardless of accident severity categorized by ISS score. Integrating spirituality into rehabilitation processes can positively impact overall well-being. Holistic care, addressing physical, psychological, social, and spiritual needs, is vital for optimizing long-term recovery and improving prognosis in trauma survivors, especially in regions with high rates of traffic accidents like Taiwan.

PLURALISME PENYELENGGARAAN PENDIDIKAN BERBASIS KEAGAMAAN KRISTEN DAN KATOLIK DI KABUPATEN BANGKALAN

This research aims to take a space that has not received attention in the field of education that intersects with the complexity of community elements towards religious minority groups. Therefore, it is important to tackle the conception of pluralism in the implementation of non-Muslim religious-based education as a representation of the diversity of multicultural values of Madura. This research uses a qualitative methodology with an ethnomethodological approach. This study focuses on the assumption of "subjectivity" through the interpretive actions of community members who produce and organize daily experiences related to inter-religious tolerance values. The focus of this study concern a views of stakeholders, including the organizational structure of educational institutions and local government officials regarding the implementation of non-Muslim religious-based education as a representation of minority groups. Bangkalan Regency was chosen as the research location, referring to the highest proportion of Christian and Catholic population among the four regencies on Madura Island. The results of this study show the attitude of tolerance between religious communities as a representation of pluralism, especially for religious minority groups in the field of education provision that occurs in Bangkalan Regency.

A Systematic Review of Maternal Mortality in African Countries

Introduction: The goal of this review is to investigate maternal mortality rates (MMR) in African countries. Because the MMR of Black women in the United States is 3-5x higher than in White women, this study aims to identify if a similar racial disparity is present in Africa where the majority of the birthing population identifies as Black. Methods: Four bibliographic databases were searched - PubMed, Web of Science Core Collection, Scopus, and Cumulative Index to Nursing and Allied Health Literature (CINAHL) – and a variety of search terms were identified, including “Maternal Mortality”, “Ethnic Groups”, “Minority Groups”, “Continental Population Groups”, “Medically Underserved Area”, “Race Factors” and “Racial Disparities”. Inclusion criteria were manuscripts with statistics on maternal mortality or severe maternal morbidity in African countries or regions; exclusion criteria included “wrong outcome”, “wrong study type”, and studies only discussing maternal morbidity without mention of mortality. Papers that were not written in or that did not include information about an African country or region were excluded. Results: Overwhelmingly, hypertension-related mortality was identified as a leading cause of death in nearly every study, followed closely by post-partum hemorrhage, often due to over- or underuse of anticoagulation therapy. Unsafe abortion contributed to higher rates of adolescent mortality (37% of adolescents in one study) while accounting for 9-27% of the overall mortality rate. MMR across the continent varied significantly. Countries with the highest average recorded MMRs include Tunisia (1,820/100,000), Sierra Leone (1,800/100,000), Guinea (1,600/100,000), and Somalia (1,600/100,000). The lowest average MMRs found in this study included Tanzania (120/100,000), Egypt (124.5/100,000), Algeria (160/100,000), and Libya (220/100,000). Factors contributing to higher rates of mortality included extremes in maternal age, with the highest rates being in those older than 40 and younger than 20. Educational status played a large role, with up to 68% of mortality in one study occurring in people considered to be illiterate. Low socioeconomic status and being a member of a minority religious and/or ethnic group within a population corresponded with higher mortality rates, in addition to either late or minimal access to antenatal care (up to 28x higher MMR). A common comorbidity related to maternal mortality was patients having an established HIV diagnosis. Though mortality rates were significant in both HIV-positive and HIV-negative patients, most deaths in HIV-positive patients were related to advanced disease as opposed to obstetric complications, with one study finding the MMR of HIV-infected patients to be 6.2 times higher than HIV-negative patients. Among these deaths, tuberculosis, pneumocystis jirovecii pneumonia, and meningitis were among the most common causes. One study investigated the association between antiretroviral (ART) therapy and decreased rates of HIV-positive mortality. The recorded MMR of both HIV-positive and HIV-negative women decreased over the 10 years in this study; however, the HIV-positive MMR in the third time period was still 3.2 times higher than that of HIV-negative women (4.1 times higher in the second period, 7.1 times higher in the first period) with HIV-positive patients making up 33.3% of maternal deaths. One 2021 study focused on the effects of a COVID-19 infection on maternal outcomes – identifying no statistically significant difference in MMR, except that HIV-positive patients were twice as likely to contract COVID than controls. Conclusion: According to US CDC, the 2020 US national MMR was 23.8 per 100,000 live births, compared with the lowest national MMR in this study - Tanzania at 120/100,000; 6-fold higher than the US national average. In this systematic review, multiple factors were found to contribute to higher MMR, including low socioeconomic status, poor access to trained medical professionals, and patients having untreated or severe comorbidities such as HIV or tuberculosis. Two studies used a data collection method called ‘The Sisterhood Method’ which gathered retrospective data via interviewing women about the maternal outcomes of their biological sisters. Though this method of collection is useful for countries and/or regions that have limited access to electronic medical records (EMR) or census data, it relies on the memory and the willingness of interviewees to provide information, which may create recall bias and alter the validity of those studies. Our work identifies a need for further maternal mortality research to identify differences in healthcare systems across countries (both in Africa and worldwide) leading to higher death rates in some nations. Additionally, training programs (such as “Human Resources for Health,” “Pan-African Academy of Christian Surgeons [PAACS]”, “East, Central, and Southern African Health Community [ECSA-HC]”, etc.) should be supported with funding and other resources to address this crisis, while also supporting ongoing initiatives to expand medical education and training in African countries. Efforts should also be made to increase patient education about early signs of obstetric complications. Though maternal mortality rates have trended downward in recent decades, further research is needed to highlight and address disparities across countries and populations to provide equitable care to all.

Reactive religiosity? The longitudinal relationship between ethnic harassment, religious identity and wellbeing in the UK

ABSTRACT Ethnic harassment is a common experience among ethnic and religious minorities in the UK and can reduce wellbeing. However, previous research on ethnic minorities suggests that experiences of harassment could increase identification with religious minority groups, and that a strong religious identity may buffer against some of the negative effects of harassment. Using panel data from the UK Household Longitudinal Survey (2009–2021), we investigate whether people who experience ethnic harassment have a subsequent increase in religious identification or practice, and to what extent this affects their wellbeing. We find evidence for a religious buffering effect which reduces distress following ethnic harassment for Christians. Similarly, we observe an increase in religiosity among Christians, but not other religious groups following ethnic harassment. Finally, we examine whether stronger religious identification would increase the likelihood of harassment experiences, and find only partial evidence for this reverse effect.

Local Wisdom of Minority Religious Groups in Indonesia in Humanitarian and Philanthropic Activities Covid-19 Pandemic

COVID-19 has impacted people’s lives worldwide as a global pandemic. It is a shocking health issue and generates other economic and societal problems. With its many citizens, Indonesia faces limitations in dealing with this pandemic. The research was initiated due to global COVID-19, which affects Indonesia economically and socially. They utilized local wisdom to support religious minorities via humanitarian efforts. This research explores the charitable and philanthropic efforts of minority religious communities such as Ahmadiyah, Shia, Baha'i, and Sapta Dharma in Yogyakarta, which often face negative perceptions in Indonesia. This study uses qualitative methods to illustrate how minority religious groups participate in helping others in responding to the pandemic. Data was collected through in-depth interviews, Focused Group Discussions, and documentation. The results showed that minority religious groups in Indonesia have the initiative and actively participate in assisting needy people around them as their responsibility as Indonesian citizens, despite the discrimination and hostility they face because of their beliefs. Philanthropic motivations based on religious values, universal humanity, and moral responsibility as a religious group can be viewed as local wisdom. The existence of cultural views in Indonesia for help and mutual assistance makes aid acceptable as a form of brotherhood, which is inversely proportional to the theological rejection of the group.

Impact of religiosity on green purchase intention: A study of Vietnamese consumer

The purpose of this article is to apply the Norm Activation Model to examine the impacts of religious beliefs (intrinsic religiosity, extrinsic religiosity spirituality, karma belief) on green purchase intention. This is the first assessment on the impact of religious beliefs on the green purchase intention of Buddhist and non-religious groups in Vietnam. Data was collected from 623 consumers. Partial least squares (PLS), a variance-based structural equation - modeling technique, was selected to test the research model and hypotheses. The findings reveal that religious beliefs have positive impacts on green purchase intentions in a developing context. Karma belief, intrinsic religiosity and extrinsic religiosity positively influence green purchase intention. Spirituality does not have direct effects on green purchase intention. The results give insights into religious factors associated with green-related behaviors. Understanding religion’s complex connections with eco-conscious decision-making allows for culturally tailored interventions. Theoretical contribution as well as managerial implications of this study, especially for green marketing practitioners are discussed

Blaming minorities during public health crises: post-COVID-19 substantive and methodological reflections from the UK

ABSTRACT Using an original survey fielded during the COVID-19 pandemic, this paper contributes to understanding the phenomenon of blaming minorities during health crises and public perceptions of minorities more generally. We pose direct and indirect (split-sample) survey questions that gauge explicit blame of minorities, and potential implicit blame of particular groups and intergroup bias. Findings reveal that significant numbers tend to explicitly blame minorities for the spread of COVID-19; when asked about behaviors of the UK’s two largest religious minority groups – Muslims and Hindus – clear majorities blame these groups, with smaller percentages appearing to blame the country’s dominant ingroup. We test hypotheses drawn from theories of perceived threat, locus of control and authoritarianism: blaming minorities is expected to be associated with COVID-19-related (disease) threat, generally low sense of personal control, concern about the country’s lack of control over COVID-19, and general need for social conformity.

Religion and Loneliness: Investigating Different Aspects of Religion and Dimensions of Loneliness

This study explores the relationship between religiosity, spirituality, and loneliness in the United States, using the 2018 General Social Survey to assess their interactions against a backdrop of declining traditional religious affiliation and a rise in “spiritual but not religious” identification. It examines religion and spirituality’s capacity to counteract loneliness, a condition with significant health implications. The analysis uncovers complex relationships between aspects of religious life and loneliness, showing no mitigating role of spirituality when controlling for other factors, with complex and varied negative relationships of religious service attendance and self-rate religiosity to different aspects of loneliness. Yet, any potentially protective effect of religion varies, with minority religious groups reporting feelings of increased loneliness. These findings underscore religion and spirituality’s nuanced roles in emotional well-being, indicating that their benefits (or not) against loneliness are complex, varied, and depend on the aspect of religion or loneliness observed, along with non-religious factors. The paper contributes to the literature on societal loneliness, changing religious and spiritual engagements, and highlighting the need for a comprehensive approach to explore the role of religion and spirituality in understanding loneliness specifically, and personal and social well-being more generally.

“It’s always an admixture of so many identities”: Interpretative Phenomenological Analysis of Indigenous Kalasha Cultural Identity

This case study examined how an Indigenous Kalasha participant in northern Pakistan makes sense of his multi-faceted identity. The interpretative phenomenological analysis method was used to analyze data from an in-depth, single person case study. Our selected participant was a 36-year-old male postgraduate student from an Indigenous marginalized tribe, which is an ethnic and religious minority group in the northern Hindukush mountain region of Pakistan. Results are presented in four superordinate themes: (1) Identity: admixture of a number of identities, (2) Changing culture and its psychological impact, (3) Cultural protective factors against psychological problems and (4) Mental health perspective. The findings explained the construct of “identity” in an indigenous way that takes varying forms ranging from admixture of identities (ethnic and national identities) to how globalization, transition, and adaptation processes have been disrupting the practice of Kalasha cultural traditions. The findings also revealed the factors deeply enrooted in Kalasha culture and traditions that have helped people maintain their psychological resilience and buffered against psychological problems. This paper is presented as an appropriate method for advancing psychological understanding of “cultural identity” and exploring the connections between the two constructs of “mental health” and “identity.”

Between ‘Cultural richness’ and ‘useful enemy’: the securitization and instrumentalization of Christians in Turkey

ABSTRACT This article employs interviews and primary and secondary sources to examine the discrimination, securitization, and instrumentalization faced by four main Christian denominations throughout Turkish history: the Armenian, Greek, Assyrian, and Protestant communities. We shed light on how some religious minority groups have been utilized and represented within the framework of Turkish diplomacy and the pursuit of neo-Ottomanism. We contend that the blanket term ‘Christian’ is less applicable in Turkey's context, where religion becomes intricately intertwined with ethnicity. Thus, it becomes imperative to investigate each non-Muslim community independently, considering their unique trajectories, historical traumas, internal divisions, and relationships with the state.

Does social empathy moderate fear-induced minority blaming during the COVID-19 pandemic?

This study investigated the minority-blaming phenomenon in South Korea during the COVID-19 pandemic. The pandemic amplified fear, discrimination, and structural inequalities among minoritized groups during the COVID-19 pandemic. This study identified who was blamed for the spread of COVID-19 and the sociodemographic characteristics associated with this blame. Additionally, it examines the roles of individual and interpersonal fear and social empathy in minority blaming. We measured the fear of COVID-19 at both individual and interpersonal levels. Individual fear was assessed through personal health concerns, while the fear of transmitting the virus to others was measured as interpersonal fear. Social empathy was defined by macro perspective-taking, cognitive empathy, self-other awareness, and affective responses. The study was conducted through an online survey involving a quota sample of 1,500 South Korean participants aged 19–69 years, based on age, gender, and residential area. The response was collected in December 2020, when mass infections in specific communities received attention from mass and social media before the national spread of the COVID-19 pandemic. Analytical strategies, including OLS and hierarchical regression models, were employed to examine the roles of socioeconomic factors, individual and interpersonal fear, and social empathy in minority blaming. This study found varying correlations between sociodemographic factors and attitudes toward ethnic, religious, sexual, economic, and age-minority groups. Individual fear of contracting COVID-19 was associated with increased blame across all minority groups. In contrast, interpersonal fear was associated with increased blame only for ethnic and religious minority groups. Similarly, social empathy presented mixed associations, as it displayed a buffering role on blaming ethnic, religious, and sexual minorities when considered alongside interpersonal fear, yet mildly intensified blame for economic and age minorities. These findings provide an understanding on fear-induced minority blaming during the pandemic and the potential role of social empathy in mitigating blame.

Faithful and fearful: Does religion promote or reduce fear of crime in Germany?

This article complements existing victimological studies on religion by investigating whether religion promotes or reduces fear of crime in Germany. According to the generalized insecurity approach and the theory of social production functions, religion and fear of crime are linked via secularization-induced diffuse insecurities. It is expected that different facets of religion are tied to fearing crime in different ways because the projection of secularization-induced diffuse insecurities occurs only among those individuals whose religious capital is devaluated. Empirical analyses of data from the 2021 German General Social Survey reveal that some religious minority groups are particularly likely to fear crime, religious belief is positively related to fearing crime, and religious behavior is negatively associated with fearing crime. Additionally, religion can promote fear of crime equally in East and West Germany. In conclusion, the study emphasizes the significance of religion in relation to the fear of crime and underscores the benefits of a general theoretical approach.

A qualitative exploration of young female Muslims’ perspectives of abortion and belonging following the 2018 Irish Abortion Referendum

IntroductionIn 2018, Ireland conducted a referendum, ultimately supporting the legalisation of abortion. The views of religious minority groups can go unheard ‘by an insensitive majority’ in national cultural debates. This study explores female Muslim Irish university students’ perspectives on abortion and the impact of the 2018 Irish abortion debate on their sense of belonging within Ireland.MethodsTen female Muslim university students completed semi-structured interviews. The interview comprised seven open-ended questions examining perspectives on abortion and a sense of national belonging. A thematic analysis was carried out on the data.ResultsSix major themes emerged: (1) specific circumstances, (2) Islam, (3) family, (4) misuse of new laws, (5) stable sense of national belonging, (6) consequences of historical abortion legislation. Participants were largely supportive of the legal changes. Participants indicated that their sense of national belonging might have been affected if their religious beliefs had conflicted with the referendum outcome.ConclusionsParticipants largely supported the legalisation of abortion in Ireland, provided that the new laws aligned with their Islamic beliefs. The research indicated the referendum did not affect young Muslim women’s sense of belonging in Ireland.Policy ImplicationsMany national debates on social issues focus on winning majority support. This research highlighted the importance of canvasing and reflecting on the perspectives of people from minorities in order to reinforce a sense of larger political belonging.

Pencarian Rekognisi dan Legalitas Perkawinan Secara Adat Pada Suku Asli Anak Rawa di Siak Provinsi Riau

This article deals with the search for the recognition and legality of customary marriages on believers of the Suku Asli Anak Rawa in Siak, Riau. The article argued that although the Constitutional Court ordered the writing of identity credentials on the residence documents of citizens of trust holders, it could not be realized because they did not have a trust organizations or holders of trusts. This resulted in a number of Suku Asli Anak Rawa convert to one of the state-recognized religions in order to obtain a document of identity. Ethnographic data was collected through in-depth interviews, semi-structured observations as well as document studies. First, the author explores the indigenous population of the Anak Rawa who still embrace their beliefs and compares them to citizens who have converted to one of the official religions. Second, the researchers explored patterns of strengthening the external social networks of Suku Asli Anak Rawa, both government agencies and relevant social organizations as part of identity strengthening and search for recognition over indigenous marriages. Third, the researchers explored the efforts made by the Suku Asli Rawa in filing a registered status application to have the legality of issuing a marriage certificate. In conclusion, this paper indicates that policy on religious minority groups cannot be implemented immediately because of the limited capacity of citizens to meet administrative demands and bureaucratic processes in government.

Religious identification in a changing Turkey

ABSTRACT Turkish politics is changing rapidly, as is the place of religion in its public square. In this context, it is useful to ask who prioritizes religious identity and who does not. Our social-psychological approach emphasizes the importance of understanding why religion is more central to certain individuals’ sense of self than others. We analyze data from an original, nationally representative survey of over 2,000 adults in Turkey that includes a measure of how strongly respondents identify with religion (among other identity options). We run statistical regression analysis to assess how well existing theories of religiosity in general explain the under-explored theoretical and empirical domain of religious identification. Our findings indicate that ideological conservatism, religious fundamentalism, and minority religious group status have significant implications for one’s strength of identification with religion. These results underscore the importance of future research into the psychological roots of attachment to religion and religious identity.

The shadow of fear: hate crime victimization and stress after Charlottesville.

Recent years have witnessed an increase in highly publicized attacks targeting members of ethnoracial and religious minority groups. To date, existing research has primarily focused on the tendency for such "trigger events" to generate violent aftershocks. We argue that beyond such ripple effects, highly salient trigger events significantly increase hate-crime related stress among racial and ethnic minorities. Additionally, we explore whether these effects are limited to the group most clearly targeted, or if they "spill over" to other minoritized communities. To study reactions to hate crimes, we draw upon national survey data (N = 1,122) in combination with a natural experiment involving the Unite the Right rally and vehicle attack in Charlottesville, Virginia in August 2017. We employ an "unexpected event during survey" design to estimate the causal effect of the Charlottesville rally on stress about hate crimes. We first show that there was an increase in anti-Black hate crimes in the 2 weeks following the Charlottesville incident. We also find a corresponding increase in stress due to the perception of personal vulnerability to hate crimes among African-Americans. However, we do not observe a significant increase in levels of stress following the trigger event among Hispanics and Asian Americans. Our results suggest that highly publicized instances of intergroup violence can have significant impacts on stress about hate crime victimization within the target group. However, we find that this effect is short-lived, and that both violent aftershocks and the general climate of fear spurred by hate crimes may be racially bounded.