Religious Prejudice Research Articles

Faith, integration and prejudice: understanding school choice among European Jews

The persistent popularity of faith schools has been understood primarily through the prism of race and class, with less attention paid to the importance of religion and religious prejudice. Data from the 2018 EU Fundamental Rights Agency survey of Jews in 12 European countries indicate that parents are split over their preference for faith schools that provide a sense of belonging and socialisation opportunities within the community while others prioritise integration into society. However, concerns over antisemitism lead some parents to prefer Jewish school environments in an attempt to shield their children from marginalisation. Such concerns are more prevalent among those who have experienced antisemitism. Although many Jewish parents are willing to sacrifice a feeling of religious inclusion in favour of more socially diverse educational environments, safety concerns are less easily allayed, ultimately serving to bolster the popularity of faith schools.

Anti-Religious Struggle against Tajik Ismailis in the 1920s (Based on Archival Documents)

The article covers the anti-religious struggle of the Soviet State against Islam in Central Asia with a focus on the Ismaili community of the Gorno-Badakhshan Autonomous Region (GBAO) of Tajikistan. The study is based on archival documents from two Russian archives — the State Archive of the Russian Federation (GA RF) and the Russian State Archive of Social and Political History (RGASPI). The study involved a critical analysis of archival documents, considering the context of when these documents were created. The study attempted to comprehend and scientifically evaluate the fact that the transmitters of knowledge about the Ismailis in the region included members of the Joint State Political Directorate (OGPU), who themselves had very superficial knowledge about the history of this Islamic branch. In spite of the biased approach of declassified archival documents concerning the anti-religious struggle in the early years of the Soviet State, they nevertheless provide researchers with a lot of useful information — both statistical and shedding light on the socio-political context. The OGPU members had quite sufficient information regarding the amount of zakat for Aga Khan III, the ways of delivery and the people involved in this process. These data help researchers to further investigate the socio-economic condition of religious communities, the role of their activists in establishing contacts between ordinary community members and their spiritual leader, etc. A comparative analysis of the materials prepared by government officials and the documents in the personal archives of the GBAO Ismailis is also important. They differ not only in writing style, but also in content. The anti-religious fighters, when preparing their letters and report notes to the center (Tashkent or Moscow), had the goal of promptly “ridding” the population of “religious prejudices”, while the spiritual leaders (in our case, the residence of Imam Aga Khan III) strove to preserve the spiritual bond that had developed between Imam and his followers over millennia.

Religious Dogmatism, Prejudice and Conflict in Nigeria

Religious Dogmatism, Prejudice and Conflict in Nigeria

Human Nature and Gender Roles in Mark Twain’s The Diaries of Adam and Eve

Mark Twain (1835-1910) presents a critical and philosophical approach to human nature and gender roles through the fictional diaries of the first humans in The Diaries of Adam and Eve (1906). Reimagining the biblical account of creation and the fall in Genesis II and III and writing sequel stories, Twain examines the multidimensional interactions between Adam and Eve using humour and his witty style by revolting against traditional religious norms. By portraying Eve as curious and scientifically minded, Twain challenges the patriarchal view of women's intellectual inferiority and subverts the traditional depiction of Eve. Additionally, these stories provide various situations in which Adam and Eve, the earliest form of man and woman, evaluate each other and draw attention to the multiple ways in which the male and female genders think, feel and make meaning. From naming animals to enduring death, their experiences reflect broader human struggles with identity, morality, and existence. In addition, the author implies that the meaning of the creation of the first human couple, who are strangers to the world and in the process of continuous education, is the love they have achieved with difficulties. Through this subtle and humorous critique, Twain expands the conversation on human nature and gender roles, questioning deep-seated social and religious prejudices. This study seeks to explore Twain's approach in The Diaries of Adam and Eve, a work that serves as a sequel to conventional biblical narratives, where he combines his literary creativity with sharp social commentaries to engage with the long-standing debates on human nature and gender roles.

CAMPAIGN AGAINST PILGRIMAGES TO «HOLY PLACES» IN THE CHUVASH ASSR IN THE LATE 1950s – EARLY 1960s

An important component of the anti-church campaign that took place in the late 1950s and the first half of the 1960s was the fight against pilgrimages to the so–called «holy places». Such campaigns were not new to our country, it is enough to look back on Peter the Great’s decree prohibiting the construction of chapels unauthorized by the authorities. The cult of «holy places» is obvious to have been an important part of the so-called «casual» or «folk» religiosity and the presence of «holy places» supported the religious enthusiasm among the population. It is implied that in an effort to limit the influence of «religious prejudices» on citizens, the Soviet government could not help but pay attention to this phenomenon. The purpose of the study is to study the struggle against pilgrimages to «holy places» in the territory of the Chuvash ASSR, which took place as part of another aggravation of state–church relations in the late 1950s – early 1960s, known as «Khrushchev anti-church campaign». Materials and methods. The source base of the research was made up of materials kept in the foundation of the Authorized Council on the Russian Orthodox Church (since 1965 Council on Religious Affairs) under the Council of Ministers of the Chuvash ASSR (F. R-1857), located in the State Historical Archive of the Chuvash Republic. The materialistic understanding of history was used as a research method. Research results. In the territory of the Chuvash ASSR, the plenipotentiaries of the Council on the Russian Orthodox Church record two «holy places» in their reports: in the village of Ishaki of Cheboksary region and in the village of Mirenki of Kuvakinsky (now Alatyrsky) region. An important part of the «holy places» cult was the worship of wells, the water in which was considered sacred by the population. Every year, on special days associated with the local cult, there was a mass pilgrimage to the wells with consecrated water. During the days of pilgrimage, spontaneous markets around the «holy place» were organized by consumer cooperation organizations. Pilgrimages were accompanied by appropriate practices (almost publicly undressing and dousing with water, foolishness, etc.), which could look shocking. Pilgrimages helped to maintain a high level of religiosity in rural areas. In the late 1950s, the central authorities adopted a number of regulations aimed at minimizing and, if possible, eliminating the practice of pilgrimage. The Plenipotentiary of the Council on the Russian Orthodox Church in the Chuvash ASSR managed to put an end to the pilgrimage to the village of Ishaki and the village of Mirenki. However, «holy places» spontaneously appeared in other locations. Conclusions. The Soviet society as a whole was ready to put up with religion, but within a clearly defined framework of the temple. In this sense, the struggle against pilgrimages fit into the educationist paradigm. The argumentation of the attack on the «holy places» is surprisingly similar to the argumentation of Peter the Great’s decree banning the construction of chapels in the «holy places». Both of these campaigns, which are two centuries apart, can be considered as phenomena of the same order, as episodes of secularization in the Russian execution.

University’s Role in Shaping Intercultural Competence Among Students

Throughout university studies, students are prepared and equipped with the knowledge and skills required for entering a specific profession. However, in today’s globalized and culturally diverse society, this is not enough and the need for developing intercultural competence is of great importance. In achieving this, academic courses and students’ overall university experiences can contribute significantly. From here, this paper aims to examine students’ intercultural competences, through assessing the three domains: intercultural knowledge, emotions and behavior. The survey was conducted on a sample of 81 undergraduate students at the International Balkan University (IBU) in Skopje, Republic of North Macedonia, who have taken the course Multicultural Education. Results have shown that students have moderate to high levels in the domains of knowledge and emotions and slightly lower levels in the behavior domain. Findings suggest that students show awareness and care for issues related to the use of different languages, racial and gender inequalities, financial status, and differing sexual orientation, whereas the topics of ethnicity and religious prejudices, for which scores are lower, require additional efforts and need to be addressed in a more structured and proactive manner. This paper also provides recommendations for planning more meaningful and effective teaching and learning activities for the purpose of developing intercultural competencies

Twitter and Fake News: Implications for National Security in Nigeria

The emergence of new social media platforms such as Twitter has revolutionized the means of communication and dissemination, providing unprecedented networking avenues for immediate news spread. But this ease has also increased the spread of fake news which is a concern faced by many nations including Nigeria. Fake news simply deceives, suppresses facts relevant to political life or spreads information intended only to harm, having a direct impact on national security. For Nigeria, a country rich in ethnic, religious and political prejudice, the effects of fake news can go as far as inciting violence, destroying the social fabric or even causing instability. This study investigated the prevalence, characteristics and consequences of fake news on Twitter during critical events in Nigeria, using a qualitative methodology to understand how false information is spread and what potential threat it poses to national security. The paper uses secondary data from the extant literature and Twitter-Archive for investigating how fake news spreads, consequently shaping public opinion, damaging social solidarity and threatening national security. It lists the top drivers of misinformation in Nigeria – including poor media literacy, political divisiveness and over-dependence on social media as sources of news. It also puts forward solutions to address the risks posed by this kind of content on Twitter, including government legislation, fact-checking mechanisms, media literacy initiatives and consumer take-backs. The study contributes to a deeper understanding of the complex relationship between Twitter, fake news, and national security in Nigeria, highlighting the urgent need for proactive measures to protect the country’s stability and well-being.

“A world beyond this one”: Sustaining afro‐brasilidade through language, ritual, and culture teaching in a northeastern Brazilian school

AbstractThis research advances racioreligious linguistic ideologies as a concept to examine discursive processes whereby language, race, and spirituality become entangled within cultural lenses. It begins by exploring the racialization of Yoruba‐inspired (Nagô in Bahia) spiritualities and linguistic/semiotic practices under colonialism and racial slavery. It continues into the modern context with an extended example situated in a northeastern Brazilian school, where Nagô/Yoruba typifies Blackness. The data highlight how interlocutors in this school, working within affirmative racioreligious linguistic ideologies and the values they assign, engage in education as racioreligious identity work to resist racial, religious, and linguistic prejudices, sustain traditional knowledge, and affirm Afro‐Brazilianness.

Religious Inequalities and Human Rights: Implications for International Development

: This article explores the impact of inequalities linked to religious identity on development strategies and outcomes. Religious prejudice and differential treatment among communities affect development practice and outcomes, undermining social harmony and cohesion and deflecting development strategies. Development actors, however, often fail to take these issues fully into account. Unequal treatments range from discriminatory exclusion and persecution to preferential treatment, creating or accentuating inequalities among communities. Human rights violations are often involved. By various measures, problematic situations are increasing across countries, sparking social tensions that can undermine social compacts. Assessments of inequality and policies to address inequality should take more clearly into account religious identities and communities.

How Religiousness Increases and Decreases Prejudice: The Mediating Roles of Religious Fundamentalism and Religious Ethnocentrism

ABSTRACT We hypothesized that while both religious commitment and quest orientation directly reduce prejudice, their overall influence would largely depend on their indirect effects through two serial mediators: religious fundamentalism and religious ethnocentrism. Our study (N = 429) examined six different forms of prejudice (toward Muslims, Jews, Blacks, atheists, homosexuals, the poor). Serial mediation path analyses confirmed that (a) religious fundamentalism and religious ethnocentrism mediate the connection between religious commitment and prejudice and between quest orientation and prejudice, and (b) religious ethnocentrism mediates the connection between religious fundamentalism and prejudice. For all six forms of prejudice, religious ethnocentrism was the stronger predictor of prejudice. Consistently, religious commitment directly decreased prejudice but indirectly increased prejudice through heightened levels of religious fundamentalism, and in turn, heightened levels of religious ethnocentrism. The implications of these findings, and the importance of studying factors that moderate the direct and indirect influences of religiousness, are discussed.

Concomitant Attenuation and Amplification of Religious Prejudice: A Preliminary Theoretical Synthesis and Illustrations from a Muslim Society

Religion is a multifaceted phenomenon whereby psychic, emotional, social, moral, and interpersonal attitudes become taken-for-granted realities. The manifold complexity of religious attitudes has produced various models that try to explain religious prejudice as an outcome variable. At the same time, youth in Muslim countries are susceptible to a dual religious prejudice anchored in religion on the one hand and sectarian doctrines on the other. Additionally, many overlapping correlates, such as discrimination, social exclusion, stereotypical behavior, and threat perception, produce additional data that need to be placed within the broader theoretical perspective. Moreover, the study of religious prejudice poses a series of the above-mentioned challenges. For instance, in Muslim societies, many social groups may display both sectarian and religious prejudice. The case of concomitant religious and sectarian prejudice treated as a compound cognitive, social, and moral behavior is sporadic in the theoretical and empirical literature. The present overview is based on a preliminary review of some of the fundamental theoretical literature in the field with the goal of informing new strands of studies on the subject aimed at collecting empirical data from traditional societies that are still very passionate about religious identities.

Overcoming Religious Prejudice Among Indonesian Students Through Islamic Education Based on Religious Maturity

Religious prejudice adorns socio-religious issues in Indonesia, including on state university campuses. Some Muslim student activists are very aggressive in calling non-Muslims and minority Islamic sects as infidels. Their negative prejudice is that Christians and Hindus are infidels because they have three Gods. The Shi'a are heretical because they prioritize Imam Ali over the Prophet. Ahmadiyah is not Islam because they believe in Mirza Gulam Ahmad as the Prophet. However, their accusations have no reliable basis. Meanwhile, mature and religious students have positive and tolerant attitudes. The research aims to counteract religious prejudice in Muslim students through Islamic education based on religious maturity—a mixed-method research method. The research instrument is an inventory of religious prejudice and religious maturity. The research respondents were 300 Muslim students in Bandung and Palembang. The research results show that the religious maturity approach in Islamic education has effectively prevented religious prejudice in students. Before college, half of the respondents had a prejudice against non-Muslims and minority Islamic schools. But after college, their unfavorable discriminations diminished. They say that among non-Muslims, some believe and deserve to go to heaven. Shi'a and Ahmadiyya are both Muslims. The implication is that Islamic education based on religious maturity needs to be implemented in universities.

The Dynamics of The Relationship between Religious Identity and Fundamentalism in Predicting Muslim Prejudice against Christian in Indonesia

Many empirical studies have explored the relationship between religious identity, fundamentalism, and prejudice. However, very few investigations have been conducted into whether the relationship between fundamentalism and religious identity generates prejudice; this is because fundamentalism is often seen as a particular form of religious identity. This research positions religious identity and fundamentalism as two separate things, stemming from an awareness of contemporary developments that a fundamentalist does not always display “hard” or “extreme” expressions of religious identity. This study also analyzes the two within the context of a mutually explanative relationship (Religious identity → Fundamentalism, and Fundamentalism → Religious identity). 639 Islamic college students (372 males, 267 females) recruited with convenience sampling method participated in this study. Using a correlational design, the data were analyzed using hierarchical regression analysis to determine the role of gender, age, and religious fundamentalism in predicting prejudice. Furthermore, mediation analysis was carried out twice, by placing fundamentalism and religious identity, exchangeably, as mediating variables to predict prejudice. Results showed that (1) Age and gender did not significantly contribute to the prejudice. However, the prejudice can be predicted by religious identity and fundamentalism, (2) Fundamentalism is a mediator between religious identity and prejudice, (3) Religious identity is a mediator between fundamentalism and prejudice. This finding indicates that inter-religious prejudice can emerge as a reflection of both (1) fundamentalism through religious identity, as well as (2) religious identity through fundamentalism. The use of mediation analysis in this research sheds light on the complex interplay between religious identity, fundamentalism, and prejudice. It reveals that both fundamentalism and religious identity can mediate the relationship between each other and prejudice. This insight into the mediation processes can help researchers and policymakers better understand the mechanisms behind inter-religious prejudice.

Female Individuality and Social Conventions of the Enlightenment in the Correspondence between Valentin Jamеrai-Duval and Anastasia Sokolova

This article examines the interpretation of the theme of the manifestation of female individuality in mid-eighteenth-century Russia on the basis of the correspondence (1762–1774) between Valentin Jamerai-Duval, a French philosopher and autodidact in the Austrian service, and Anastasia Sokolova, a lady-in-waiting to Empress Catherine II, married to De Ribas. At the beginning of the correspondence, Jamerai-Duval’s interest in Russia, like that of many Europeans, is based on inaccurate book sources and common stereotypes. Their conceptual motifs are “barbarism”, ignorance and violence, both in the family and in society. The dialogue between the two correspondents gradually overcomes these stereotypes. They discuss a wide range of issues related to the expression of the female personality: choice of spouse and celibacy, love and sensual pleasure in marriage; criteria of attractiveness (physical and mental beauty), following fashion and individual style, etc. Special attention is paid in the correspondence to the questions of women’s education and intellectual development, in which reading plays an important role. The Russian-Turkish war of 1768–1774 reactivated the issue of violence against women, this time as a need to protect them from the despotism of the infidels in the Ottoman Empire. Ignorance and religious prejudice in the environment of the Old Believers are also seen by the correspondents as a manifestation of tyranny over women’s personality.

Educational Communication Based on Qur’ānic Religious Pluralism in Increasing Religious Moderation of Muslim Students in Indonesia

Religious intolerance is relatively high among students, affecting 30% to 50%. In this context, alternative learning models are offered and tested to counter student prejudice and religious intolerance. Therefore, this research aimed to provide an educational communication model based on Qur’ānic Religious Pluralism as a preventive solution to increasing religious moderation of Muslim students. A qualitative approach was used to draft the model, and in-depth interviews were conducted with students having the highest and lowest religious moderation scores. The quantitative approach used a quasi-experimental method to measure the effectiveness of the model and the analysis of the draft was achieved through Focus Group Discussion (FGD). Furthermore, quantitative data analysis used descriptive statistics as percentages (%). After eight interventions (8x100 minutes), the questionnaire was distributed and the profile of religious moderation was compared before and after the model trials (October and December 2023). Data was analyzed using comparative techniques between post and pre-test, specifically IBM SPSS Statistics 24 with Paired Samples. The results showed that the educational communication model based on Qur’ānic Religious Pluralism effectively prevented religious prejudice while increasing substantive moderation in Muslim students (t = 18.75 significant at alpha .01). Most respondents had negative religious prejudices but cultivated tolerant attitudes after college. In the context of the implication, an educational communication model based on Qur’ānic Religious Pluralism in IRE was highly recommended. However, future research must consider the causes of consistent negative religious prejudice among a few students, even though lectures were attended using a similar learning model.

ОХРАНА МАТЕРИНСТВА И ДЕТСТВА В ДЕМОГРАФИЧЕСКОЙ ПОЛИТИКЕ СОВЕТСКОЙ ВЛАСТИ В ГОРНОМ АЛТАЕ

The paper highlights the formation and further development of the system of maternity and childhood protection as one of the most important spheres of the Soviet healthcare in 1920s–30s. The field of child protection in the in Gorny Altai was in particular need of expanding the forms and methods of work, since child mortality rates at the beginning of the 20s were quite high. There was no specialized work on the protection of motherhood and childhood; there were no trained personnel. The development of diseases, and consequently mortality, was facilitated by unfavorable living conditions of the local population, lack of hygienic culture and regular movements of the population throughout the region. The solution to this problem was facilitated by the introduction of Soviet legislation on labor protection for pregnant and lactating women and their children. Since the mid-20s, commissions to promote the protection of motherhood and childhood were formed in the region, which carried out active educational and organizational work. The organization of mobile institutions for the protection of motherhood and childhood played a great role in solving the problem. In addition to a few stationary consultations, mobile institutions assumed the responsibility of providing assistance to the population of the region leading a nomadic and semi-nomadic lifestyle. In large population centers, the consultation stopped for more than a month, conducting surveys and providing ongoing assistance in remote areas of the mountainous terrain. Along with providing medical care, mobile consultation workers provided explanations about religious prejudices and superstitions. The data presented show the features of the formation of stationary institutions, the development of mobile services for mother and child care in the Oirot Autonomous Region. A positive result was a decrease in child and maternal mortality and an improvement in demographic indicators in the country.

THE RELEVANCE OF INTERSECTIONALITY IN GENDER STUDIES IN INDIA

Intersectionality is an analytical framework that recognizes the interconnectedness of various social identities, such as gender, race, class, caste, religion, and geography, and how these intersecting identities shape experiences of oppression and privilege. The intersectionality framework enables us to recognize social positions affected by multiple layers of adversity, as well as to pinpoint where privilege intersects. This approach helps us understand the complexities of social inequality and how various forms of oppression intersect with one another. By applying an intersectional lens to gender studies in India, we can better understand the interconnectedness of systems of oppression and discrimination that affect women's lives sone scholars have argued for a broader appreciation of the 3ways in which intersectionality can play out which include additive, multiplication and intersectional conceptualization. For e.g.: a women of a certain caste has the burden if the disadvantage of both her gender and her caste while the man of the same caste has similar caste experience but does not face the same gender-related challenges. This is an instance of the additive conceptualization intersectionality which resonates with scholars due the simplicity of deductions. But in policy making and specially dealing with the gender violence in India, it is important to employ an intersectional framework that recognizes the complex nature of discrimination and oppression faced by women from different social backgrounds. A rigid focus solely on gender without considering intersecting factors such as caste, class, religion, and geography can lead to limited understanding and ineffective solutions. Additionally lived experience of people on the intersection of various social disadvantages brings to light a more complex reality where instead of additive effect, disadvantages have a multiplication effect and privileges are deducted on the various rungs of social strata which may be further affected by gender. Furthermore, it is crucial to recognize that gender violence in India is not solely a result of gender discrimination or sexism, but also stems from other forms of discrimination such as caste-based violence, class inequalities, religious prejudices, and regional disparities.

Male and Female Circumcision or Genital Mutilation in Men and Women

Circumcision is the surgical removal of a large section of the male genitalia or the cutting, usually non-surgical, of a large section of the female genitalia. Male and female circumcision implies aggression to the genitals of minors of both sexes, whether due to tradition, social pressures, religious prejudices or business, causing unnecessary damage to the organism of children such as intense pain, fear, bleeding, infection, deformations, sexual dysfunctions, infertility, necrosis, shock, gangrene or death. This vicious cycle must stop worldwide

Discriminatory, yet socially accepted? Targets’ perceptions of subtle and blatant expressions of ethno-racial prejudice

IntroductionExtant research has studied prejudice expressions mainly from the majority perspective. We examined whether prejudice expressions conceptualized as subtle (vs. blatant) are perceived differently by their targets.MethodsParticipants who self-identified as potential targets of ethno-racial or religious prejudice (e.g., anti-Muslim, anti-Asian, anti-Arab, anti-Slavic, and anti-Black prejudice), answered questions about verbal expressions of prejudice taken from the subtle and blatant prejudice scales in an online survey.ResultsItems of the subtle (vs. blatant) prejudice scale were rated as more socially accepted and less discriminatory, elicited less negative emotions, and were reported to be experienced more often. Subtle expressions of prejudice were not more familiar to participants than blatant ones. Remarkably, blatant prejudice expressions were also perceived as relatively socially accepted and subtle prejudices as relatively discriminatory, as indicated by mean ratings above the scale midpoint. Lower discrimination ratings of subtle (vs. blatant) prejudice expressions were mainly due to perceptions of expressions exaggerating cultural differences. Exploratory analyses indicate that participants who reported more (vs. less) frequent overall exposure to the prejudice expressions perceived subtle and blatant stimuli as similarly discriminatory. This finding is compatible with the idea that individuals factor their personal experiences with prejudice into their assessments of discrimination.DiscussionWe discuss implications for interventions, especially regarding the social acceptability of blatant prejudice and promoting awareness of the discriminatory impact of subtle prejudice.

Women's Struggles in Afganistan

This article begins with the current situation of women in Afghanistan and their resistance against the complete takeover of power by the Taliban in August 2021. It reviews the ways in which prior Afghan governments, various imperialist occupations, wars between religious fundamentalist forces, sexism and prejudices within the Afghan Left and progressives have made it impossible to develop a coherent and persistent women's movement.