Religious Identity Research Articles

Intergroup revenge and forgiveness as reactions to negative reciprocity

PurposeThis study aims to understand factors that explain the use of revenge and forgiveness by Hindu and Muslim group members in reaction to the rival group’s negative reciprocal behaviour based on norms of negative reciprocity.Design/methodology/approachParticipants from Hindu (n = 175) and Muslim (n = 134) groups in India were presented with two norm-violating situations. Situation 1 involved an intergroup episode and Situation 2 involved an inter-community episode. Their own group members had engaged in the violation of the norms of the other group to which the rival group members had responded negatively. Participants anticipated the likelihood of their group members using revenge or forgiveness in response to the other group’s negative reaction. These reactions were predicted by religious, political and cultural identities, fraternalistic relative deprivation (FRD), relative power, anger and hate, and perception of the appropriateness of their reaction.FindingsSocial identities predicted intergroup revenge and forgiveness differently for the two groups in the two situations. The stronger religious identity of Muslims, not of Hindus, reduced the likelihood of their using revenge but increased it for forgiveness in both situations. Political identity associated positively with forgiveness in Situation 2 for both groups. Cultural identity predicted the likelihood of Muslims opting for forgiveness in both situations. FRD was not a significant predictor of revenge or forgiveness for Muslims. In the case of Hindus, it reduced the likelihood of their engaging in forgiveness in Situation 2. Relative power associated positively with the likelihood of Muslims, not Hindus, using revenge in both situations. Anger increased the possibility of Hindus reacting in revenge, as well as, forgiveness in the two situations. Anger did not predict revenge for Muslims but it related negatively with forgiveness in the two situations. Stronger hate was associated with revenge for Muslims. The choice of using revenge or forgiveness by own group members was positively predicted by the norms of negative reciprocity for both Hindus and Muslims.Research limitations/implicationsThe study used a convenience sample of young people which reduces the generalizability of the findings.Social implicationsThe findings of this study have implications for designing interventions for resolving intergroup conflicts in various social settings.Originality/valueThe paper adds to the norm violation theory of intergroup relations by focusing on counter-reactions and the understanding of the dynamics of intergroup conflicts.

The ruling ideology or shared identity? The underlying causes of Iran’s influence in Iraq

ABSTRACT This article examines the role of both ideology and identity in Iran’s policy in Iraq. In each society, there are competing self-images such as ethnic, ideological, and religious perceptions that impact foreign policy. Which begs the question whether identity or ideology has more influence? I argue that shared religious identity in two different countries is more important than ideology in mobilizing segments within multi-confessional societies. In addition, these forces become operational after the collapse of the state. The existence of a formidable central state thwarts the mobilization of counter identity and ideology, but when it weakens the door opens for sub-identities. The Islamist ideology of the Iranian revolution, for example, galvanized Muslims from different sectarian backgrounds. However, these ideological precepts gave away to shared identity. The Iraqi Shia today do not believe in the precepts of velayat-e faqih as much as shared Shia identity with Iran.

Impact of Religious Affiliation on Clinical Outcomes in Liver Transplant Patients.

While the impact of spirituality as it relates to quality of life post-liver transplant (LT) has been studied, there are limited data showing how religious affiliation impacts objective measures such as survival. The aim of the study is to investigate whether LT recipientswho identified as having a religious affiliation had better clinical outcomes when compared to LT recipientswho did not. Religious affiliation is obtained as part of general demographic information for patients within our institution (options of "choose not to disclose" and "no religious affiliation" are available). Subjects in this retrospective cohort study which conformed with the Declarations of Helsinki and Istanbul were separated into cohorts: LT recipientswho self-reported religious affiliation and LT recipients who did not. All LT recipients between March 2007 and September 2018 who had available information regarding their reported religion were included. Excluded patients included those who received a multi-organ transplant, underwent re-transplantation, received a partial liver graft, and identified as agnostic. Outcomes included 30-day readmission, death, and the composite outcome of re-transplantation/death. In an unadjusted analysis of 378 patients, there were no statistically significant differences between the two groups for 30-day readmission (OR=1.15, P=0.71), death (HR=0.63, P=0.19), or re-transplantation/death (HR=0.90, P=0.75). In multivariable analysis, adjusting for age at transplant and hospital admittance status when called for transplant, results were similar. We found no statistically significant difference in the outcomes measured between patients with and without self-reported religious affiliation. Further studies into the role of participation in religious activity and the impact of engagement with a religious community should be conducted in the future.

Religion, personality, or none of them? Exploratory evidence on their correlations with economic preference parameters.

Previous empirical research in the social sciences suggests sizable differences across religious denominations for various outcomes of interest, such as educational attainment, marital stability, wealth, or fertility. A small body of previous experimental literature has investigated possible differences in economic preference parameters (including time preference and risk attitude) between religious denominations that might explain those differences. This research adds to the extant literature on religion and preferences by including information on subjects' Big Five personality traits and analyzing potential correlations with loss aversion. It combines experimental data from incentivized choices with information on religious affiliation during high school and Big Five personality traits to test for possible correlations of religious denomination with risk attitude, time preference, and loss aversion, using Bayesian analysis of variance (ANOVA) and Bayesian regression analysis. Bayesian ANOVA results suggest no preference differences between the religions analyzed in this research. When controlling for Big Five personality traits and a host of other background variables, Bayesian regression results suggest no effects of either religious affiliation or Big Five personality traits measures on the three economic preference parameters analyzed here. These findings highlight the complexity of the relationship between religion, personality traits, and economic preference parameters, suggesting that previously observed differences may be influenced by the preference measures used or other unobserved factors.

Secular, religious or spiritual? A sociological portrait of UK mindfulness teachers

ABSTRACT Mindfulness is commonly defined in the public and professional realms as a secular therapeutic technique, but less attention has been paid to the practitioners at the vanguard of the contemporary UK mindfulness milieu and the extent to which their personal beliefs align with this profile. Drawing on a nationwide survey of 768 teachers of mindfulness, as well as 82 semi-structured interviews and a focus group with selected mindfulness practitioners, this article presents a detailed sociological portrait of UK mindfulness teachers, including their religious and spiritual identities, understandings of mindfulness, and strategies for negotiating these across personal and professional domains. The analysis reveals a far more spiritual cohort than might have been assumed, raising questions about the nature, function and significance of increasingly widespread mindfulness teaching practices in Western societies, and offering insights into the evolution of contemporary relations between ‘the secular’, ‘the religious’ and ‘the spiritual’ within the modern world.

End-of-life care for the devout Jewish patient.

The Joint Commission emphasizes the importance of cultural competence and effective communication in quality medical care, particularly during end-of-life (EOL), when decisions are influenced by diverse cultural and religious backgrounds. For Orthodox Jewish patients, the philosophical framework used for EOL decision-making may conflict with that used in traditional Western medical ethics. In this paper, we explore the complexities of EOL decision-making for devout Jewish patients and highlight how approaches may differ from a Western ethical framework. This paper aims to familiarize clinicians with EOL preferences of Orthodox Jewish patients, organized into an ethical framework called 'casuistic deontology'. Leading with an open-minded approach emphasizing cultural humility, we explore ways in which integrating this perspective can allow for culturally appropriate and compassionate EOL care. Using a case study methodology, we focus on a 79-year-old Orthodox Jewish male hospitalized with severe injuries. The patient's medical course is analyzed, highlighting how the decisions made by his family in consultation with their Rabbi may differ from the decisions made with a philosophy of a Western ethical framework. This case illustrates the ethical tensions that may arise when Western medical practices intersect with Orthodox Jewish beliefs, particularly regarding brain death, resuscitation, and artificial nutrition. We underscore the need for cultural sensitivity when approaching EOL decision-making, allowing for compassionate and comprehensive care that respects religious perspectives. This paper helps provide a structure for clinicians to navigate the complex EOL care needs for the devout Jewish patient in a manner consistent with their cultural and religious identity.

Faith, Climate, and Energy Frugality: Unravelling the Nexus in European Perspectives

This study explores the relationship between religious beliefs, perceptions of climate change, and preferences for energy frugality in Europe using data from the November 2023 European Social Survey across 22 countries. The research reveals a predominant inclination toward median values in addressing climate change, with subtle variations based on levels of religiosity. Lower religiosity tends to be associated with a nuanced attribution of climate change to human activity. There is a complex interplay between religiosity and the perception of personal responsibility in mitigating climate change, indicating some polarisation but an overall increasing sense of accountability. Religious affiliations show distinct attitudes, with Protestants more inclined to attribute climate change to human causes. Roman Catholics are closer to some Protestants, while other Christian denominations exhibit flexibility and common ground with Islam and Judaism. However, it is concluded that demographics and political alignment play a more pivotal role compared to religiosity levels or religious denominations.

Potential For Religious Exploitation of Conflict in Indonesia

In Indonesia, the problem of inter-religious relations seriously needs attention. Conflicts that use religious sentiment mostly exploit religious diversity to hide the real intention. The exploitation of religion in the form of falsifying religious identity is used as an effort to destabilize Indonesia, and religious interpretations are used as justification for discriminating against and dominating other religious groups, which is often found in conflicts in Indonesia. Potential adversaries likely use hybrid war to break unity and trust among Indonesians, to disintegrate the Republic of Indonesia and ultimately to control Indonesia's natural resources. Cross-institutional and civil group cooperation is needed to strengthen tolerance and affirm harmony in diversity, where Indonesian people embrace mutual understanding, care for diversity, and strengthen unity between people of different religions.

The strategic use of ethnic and religious identity in Nigerian elections by the two dominant political parties

ABSTRACT This article examines the use of religion and ethnicity during elections in Nigeria. Nigeria’s diverse ethno-religious landscape has profoundly shaped its political dynamics, and political parties often leverage these identities to gain electoral advantage. During elections, Nigerians tend to align with political parties based on the party’s religious ideology. Self-serving politicians and political parties have turned to religion as a campaign tool. This is a qualitative study using the narrative method. Data was gathered from semi-structured interviews with 11 purposively selected informants and from relevant academic literature. Documentary analysis was used to analyse the data. The findings of the study were presented thematically, thus: a) the resurgence of political religion; b) the rise of religious populists; c) the emergence of militarizated non-state actors; d) the targets of Christian religious voters; e) the targets of ethnic groups from southern Nigeria; f) the target of state apparatus; g) bad leadership; and h) the institutionalisation of authoritarianism. During election campaigns, Nigerians vote for candidates with particular religious or ethnic identities due to the fear of losing their lives or properties.

Catholic Schools in the Marketplace: Changing and Enduring Religious Identities

ABSTRACT Despite controversies surrounding faith-based schooling, religious schools continue to play a prominent role in numerous education systems. Nonetheless, empirical research on nonstate religious schools operating in a market context remains limited and fragmented. On the one hand, while religious and cultural studies investigate the evolution of religious education (RE), they tend to focus on state schools while overlooking the impact of market forces. On the other hand, research on education markets often treats religious private schools as a uniform category with a fixed identity. This study aims to bridge this gap by delving into the responses of religious private schools to competitive pressures, focusing on how these schools negotiate their religious identities in a market context. With this objective, the paper presents a case study of Catholic school networks in Catalonia, Spain. We identify three different approaches to RE and religious identity developed by these school networks—confessional, culture-centric and value-centric. The triggering factors and enabling conditions behind these approaches are examined in detail. The study concludes by discussing the relevance of these findings for ongoing debates around the public funding of faith-based schools and the tensions posed by such policies in terms of social cohesion, educational pluralism, and equity.

Souvenir practices of domestic tourists

ABSTRACT Although souvenirs have received considerable academic attention, their role and significance for domestic tourists are less researched. This paper focuses on the souvenir-purchasing practices of domestic tourists, and the post-holiday role of their souvenirs. Interviews were undertaken with 49 tourists in Romania at the point of souvenir purchase, and 12 follow-up interviews were conducted to explore the role of their souvenirs after the holiday. Purchasing souvenirs appears to be a habit of travel and in some ways the souvenir practices of domestic tourists mirror those of international tourists. Souvenirs are purchased as mementos of place and as gifts for others. They can play an important role after the holiday in stimulating memories. However, there were also distinctive characteristics of domestic souvenirs. There was a preference for items that were inexpensive, small, and familiar, and for objects which had post-holiday usability within the home. Furthermore, both the purchase and subsequent display of souvenirs in the home were used as expressions of religious and/or national identity, so that domestic souvenirs are implicated in practices of everyday nationalism. In this way, domestic souvenirs are both objects for personal use and a way of making a statement to others.

Thriving beyond the stethoscope: Unveiling positive mental health among medical students at a University in South Africa

IntroductionMedical education presents significant challenges for medical students' mental health. Medical students are a vulnerable group, experiencing higher rates of mental health disorders, which can have implications for their well-being and academic performance. Consequently, evaluating Positive mental health (PMH) has become significant in a contemporary and demanding society, particularly among university students. AimThis study aimed to assess the levels of PMH and identify the association between PMH domains and socio-demographic and health related variables among medical students enrolled at a university in South Africa. MethodsThis quantitative, descriptive, and cross-sectional survey was conducted with 144 undergraduate medical students. Data were collected using a multi-dimensional PMH instrument and a sociodemographic and health related questionnaire, from 144 undergraduate medical students. The university's Research and Ethics Committee granted ethical clearance for the study. Results: The data were analysed using IBM SPSS version 29. The majority of the students were older than 20 years (79.2 %, n = 114), had no prior history of psychiatric illness, and had not previously taken any psychiatric medication (94.4 %, n = 136). More than half of the participants were single (66 %, n = 95), identified as Christians (76.4 %, n = 110), received a bursary (78.5 %, n = 113), had families living in rural areas (71.5 %, n = 103) and resided in the university housing (73.6 %, n = 106). Gender (p = 0.01), age (p = 0.02), religious affiliation (p = 0.03), history of psychiatric illness (p = 0.05) and treatment for psychiatric illness (p = 0.05) had a significant influence on the Total PMH score. Male participants reported higher mean scores in most PMH domains, excluding emotional support and spirituality domains. Participants aged between 22 and 23 years reported lower mean scores in Total PMH and most PMH domains. There is a significant difference in mean scores with gender (p = 0.02) and religious affiliation (p = 0.00) in the spirituality domain. ConclusionThe study results emphasised the complex nature of mental health and provided a rationale for assessing the various aspects of PMH in university students. By implementing evidence-based strategies and providing adequate support, medical schools can better support the mental health and well-being of their students, ultimately cultivating a healthier and more resilient future healthcare workforce.

Linking Multi-Dimensional Religiosity in Childhood and Later Adulthood: Implications for Later Life Health.

This study examines religiosity patterns across childhood and later adulthood and their associations with later-life health using an experimental module from the 2016 Health and Retirement Study (N = 1649; Mean Age = 64.0). Latent class analysis is used to categorize individuals by commonalities in religious attendance, religious identity, and spiritual identity. Cross-sectional and longitudinal associations are then explored using probable depression, disability, and mortality as health indicators. Results reveal complex patterns, often characterized by declining attendance and fluctuating identity. Relationships with health appear stronger in cross-sectional analyses, suggesting that some associations may be non-causal. Individuals with consistently strong religiosity show significantly better psychological health compared to their relatively non-religious counterparts. Moreover, the absence of religiosity in later adulthood is associated with an increased risk of mortality. Overall, the findings support the promotion of religiosity whilst acknowledging individual variations and highlighting the need for more individualistic approaches to the study of religion and health.

Veiling as free choice or coercion: Banal religion, gender equality, and Swedish identity on Instagram

Abstract In this article, we analyse implicit connections between gender equality and particular forms of religion in Sweden, as expressed in political discourse and social media debates. Instagram posts responding to the Christian Democrats [Kristdemokraterna] political party's proposal to ban the wearing of veils in Swedish primary schools in 2021 were analysed through methods of co-occurrence analysis and feminist critical discourse analysis. By applying the concept of banal religion from mediatisation of religion theory, the results reveal how implicit connections between veiling as opposed to gender equality in the proposal turn into explicit debates on Instagram regarding what kind of religious practice is compatible with Swedish identity and values. This reveals the ambiguous nature of Instagram as a digital platform that may enhance hegemonic ideas of gender, ethnic, and religious identities, but that may also enable Muslim women to challenge understandings of Islam and gender equality in the public debate.

How Can Sexual and Gender Minority Latter-day Saints Resolve Identity Conflict and Improve Their Mental Health? Results From a 2- to 4-Year Longitudinal Study

Sexual and gender minority (SGM) clients who are raised in conservative religious traditions often find themselves caught between competing narratives about how to best improve mental health and resolve conflict between their sexual/gender and religious identities. In an effort to guide these individuals and the therapists who serve them, we present longitudinal data from 359 sexual and gender minority individuals raised in the Church of Jesus Christ of Latter-day Saints (i.e., SGM Latter-day Saints). These data, gathered at baseline in 2020 or 2022 and then again 2 and/or 4 years later in 2022 and/or 2024, answer the question “What can I do today that is most likely to yield positive mental health and conflict resolution in the future?” All analyses were preregistered prior to data collection of the most recent longitudinal wave. Bivariate analyses between baseline variables and depression/conflict resolution in 2024 suggest that (a) self-compassion, (b) social support, (c) authentic religious engagement, (d) reduced internalized homonegativity, (e) outness, and (f) seeing masturbation as more acceptable were all related to subsequent alleviated depression or enhanced conflict resolution. Regression analyses conducted separately for conflict resolution and depression suggest that only self-compassion, internalized homonegativity, and authentic religious engagement emerged as indicators of subsequent depression or conflict resolution. These findings suggest that the most important actions SGM individuals can take today to have better mental health and less conflict in 2 or 4 years include developing compassionate stances toward themselves, reducing stigmatizing views of themselves, and engaging authentically with their faith (if applicable).

Body Mass Index, Adherence to a Healthy Lifestyle, and Breakfast Consumption Associated with Religious Affiliation in Peruvian University Students: A Cross-Sectional Study.

Despite evidence suggesting a relationship between religiosity and health habits, there is a paucity of studies specifically examining this association in the context of Peruvian university students. This study compared body mass index (BMI), adherence to a healthy lifestyle, and breakfast consumption in Peruvian university students of four religious denominations: Seventh Day Adventists (SDA), Catholics, Baptists, and Evangelicals. A cross-sectional study was conducted online among 4557 students from a Peruvian university. The BMI and the frequency of breakfast consumption were evaluated, and the Diet and Healthy Lifestyle Scale (DEVS) was applied. The variables studied were associated using simple and multiple linear regression and Poisson models with robust variance. Baptist (B = 0.44, 95% CI: 0.10-0.78; p = 0.011), Catholic (B = 0.3, 95% CI: 0.12-0.47; p = 0.001), and Evangelical (B = 0.32, 95% CI: 0.09 to 0.64; p = 0.014) students had a significantly higher BMI compared to SDA. Baptist (B = -0.2, 95% CI: -0.37--0.05; p = 0.017) and Evangelical (B = -0.13, 95% CI: -0.28--0.03; p = 0.012) students exhibited a lower mean score on the measure of healthy lifestyles compared to SDA students. Additionally, Baptist (PR = -0.32, 95% CI: -0.92--0.12; p = 0.035) and Catholic (PR = -0.3, 95% CI: -0.99--0.19; p = 0.016) students exhibited a lower probability of eating breakfast regularly compared to SDA students. Health professionals should consider these findings when designing and implementing health promotion programs that are culturally sensitive and respectful of the beliefs and practices of all religious groups in university settings.

TERRITORIAL IDENTITY OF THE POPULATION OF UKRAINE: ESSENCE AND THE MAIN FACTORS OF FORMATION

The main factors in forming the local forms of national identity and the influence of socio-cultural circumstances and such important features as common territory, nature, culture, space, group, kin, self-identity, religious affiliation, family, worldview, symbols, etc., are revealed. Various types of identity, the main factors of their formation, and the change of mental characteristics under the influence of the war disaster are analyzed. It shows how important worldview and cultural factors are in developing national identity, the negative impact of forced assimilation of the population, and manifestations of resistance to aggression and wrongdoing, which leads to the activation and change of national identity.

Religious Identity and Deixis in Friday Sermons: A Sociopragmatic Study

As a linguistic phenomenon, deixis holds significant connotations for how discourse, whether verbal or written, is interpreted, especially when it requires understanding the referential and contextual aspects of language in a framework of mutual communication. Deixis assumes a pivotal role in the conveyance of religious messages characterized by guidance and instructional content in the domain of Islamic Friday sermons, thereby contributing significantly to the establishment of religious identity and fostering a sense of connection between the preacher and the audience. Based on Levinson's theoretical viewpoints and sociopragmatic background, the current study examined the active effect of deixis used in Friday sermons delivered by some Muslim preachers. Hence, different types and frequencies of deixis categories have been comprehensively examined. Additionally, the study aimed to elucidate the reasons that led to the predominant type of deixis in both languages English and Arabic, in line with Levinson's focus on communicative choices. From reliable websites, ten sermons in both Arabic and English were downloaded. This study employed both qualitative and quantitative methodologies to examine the data. The analysis involved examining (80) utterances, with English Islamic Friday sermons employing deixis expressions (133 times) and Arabic Islamic Friday sermons using them (93 times). The results indicated that discoursal and temporal deictic expressions were frequently observed in both languages with the personal category being the most prevalent.

The Politics of Religious Non-Interference: Islamic Legal Reform in Colonial India

Abstract The 1929 Child Marriage Restraint Act (cmra), initially propounded as the Sarda Bill, became the first law related to marriage enacted in colonial India to be universally applicable to all subjects regardless of personal religious affiliations. Though formally adopted before Indian independence, the crma was advanced and passed by the newly formed Central Legislative Assembly which consisted primarily of Indians. As a result, the cmra garnered vociferous debates within both Muslim and Hindu communities and signaled a new challenge for religious communities which was distinct from British colonial legal logics. The focus of this article will be on one Muslim scholarly engagement with the cmra, that of Mufti Kifāyatallāh Dihlawī, the President of the Jamʿiyyat-i ʿUlamāʾ-i Hind (juh) and a highly influential Deobandi scholar. By navigating the contours of his legal debate surrounding the cmra, this article explores how the process of Islamic legal reform in the late colonial period in India was met with a new set of challenges as Indians gaining legislative authority sought to enact legal reforms that were seen as impinging on the rights of religious communities. And while, in this case, Muslim juristic opinions were sought, they could ultimately be trumped by larger social and political forces. More broadly, this article demonstrates that as India inched towards self-governance, competing groups and entities sought to claim communal representation of Muslims, and in the process, arguments made by religious scholars, even if they were recognized as being representative of broad Muslim sentiments, could be dismissed by emerging legal logics which supported the nationalizing tendencies of the Imperial Legislative Assembly over and above the rights of religious communities.

Dressing the Empire: Clothing, Identity, and Social Control in the Ottoman Millet System

This article explores the intricate relationship between the millet system and dressing within the Ottoman Empire, emphasizing how attire served as a potent symbol of communal identity and religious affiliation intertwined with the socio-political fabric of society. By analyzing historical texts, images, and clothing artifacts, the study illustrates how the Ottoman administration employed dressing as a cultural identity marker and a means of religious and social control. The Empire managed its diverse population through the millet system by allowing religious communities, or millets, significant autonomy within a structured governance framework. Dressing styles within these millets were not merely functional or aesthetic choices but were imbued with deep symbolic meanings that reflected the complex interplay of identity, status, and religious adherence. Each community’s distinctive attire helped reinforce social boundaries and foster a sense of belonging and collective identity among its members. The research highlights significant transitions in the traditional dress codes influenced by political reforms, such as the Tanzimat’s push towards modernization and secularization, which gradually shifted public expressions of identity. This shift was marked by a tension between preserving traditional attire and adopting more homogenized, secular dress styles, reflecting broader socio-political changes within the Empire. In conclusion, the article provides insights into how dressing transcended mere personal adornment to act as a crucial medium through which communal identities were negotiated, expressed, and maintained within the Ottoman public sphere. This examination enriches the historical understanding of the Ottoman millet system and contributes to broader discussions on fashion, religion, and identity formation.