Children's understanding of religion: Interviews with Arab-Muslim, Asian-Muslim, Christian and Hindu children aged 5–11 years

Takriti, Rachel; Barrett, Martyn; Buchanan‐Barrow, Eithne

doi:10.1080/13674670512331335677

Cited by 16 publications

(14 citation statements)

References 16 publications

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“…In some studies that reached the same conclusions as ours, it was seen that children's racial (Goodman, 1952;Aboud, 1988;Doyle & Aboud, 1993) (Elkind, 1964(Elkind, , 1970. The development of tolerance and prejudice may be influenced by the heterogeneity and homogeneity of schools and classes, group status, contacts among groups and ethnic, racial and religious socialization practices of parents (Allport, 1954;Kistner et al, 1993;Pettigrew & Tropp, 2006;Takriti, Barrett, & Buchanan-Barrow, 2006;van der Straten Waillet & Roskam, 2012a;van der Straten Waillet & Roskam, 2012b;Verkuyten & Thijs, 2010).…”

Section: Introductionsupporting

confidence: 63%

“…In terms of moral development, in the context of tolerance and prejudice in children, the most important differences that may cause tension between groups, especially in multicultural societies, are race, ethnicity (White & Gleitzman, 2006;Lovini & Carlson, 1985;Doyle & Aboud, 1996;Kistner, Metzler, Gatlin, & Risi, 1993) and religious differences (Verkuyten & Thijs, 2010;Velasco González, Verkuyten, Weesie, & Poppe, 2008;Takriti, Barrett, & Buchanan-Barrow, 2006;van der Straten Waillet & Roskam, 2012a;van der Straten Waillet & Roskam, 2012b).…”

Section: Introductionmentioning

confidence: 99%

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Perception of Christianity and Christian Peers in the Drawings of Muslim Children: The Example of Pforzheim/Germany

Güleç¹

2019

Turkish Online Journal of Qualitative Inquiry

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The purpose of this study is to ascertain the perceptions of Muslim children aged between 9 and 15 years old about Christianity and their Christian peers via drawings they draw. In total, 57 students participated in this research. The pattern of the study is based on art-based research listed among the qualitative research methods. The data were collected by the descriptive analysis of semistructured interviews as well as semiotic analysis of the drawings. It was observed that children use an "icon" the most in their drawings since it has a literal meaning, secondly the "index", which implies a causal relation while the children use the "symbol" the least. It is comprehended that the drawings of children reflect the inner world of the children. The drawings of children, stating that the religion does not constitute an important factor and they are not bothered to live with people from other religions, reflect the indicators based on the tolerance. On the other hand, the drawings of those who expressed that they are not content to live in a Christian society and that the religion is important for them, reflect the indicators based on the prejudice.

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Section: Introductionsupporting

confidence: 63%

Section: Introductionmentioning

confidence: 99%

Perception of Christianity and Christian Peers in the Drawings of Muslim Children: The Example of Pforzheim/Germany

Güleç¹

2019

Turkish Online Journal of Qualitative Inquiry

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“…Christians also display lower death anxiety than Muslims and non-religious controls [40]. Interestingly, Christian children view God as more loving than Hindu or Muslim children [67]. As previously stated, Christians express more forgiveness [57] and lower levels of obsessive compulsions [56] than Muslims.…”

Section: Introductionmentioning

confidence: 71%

The fading affect bias (FAB) is strongest for Jews and Buddhists and weakest for participants without religious affiliations: An exploratory analysis

Gibbons¹,

Lee²,

Fernandez³

et al. 2021

World J. Adv. Res. Rev.

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The fading affect bias (FAB) is a robust phenomenon where unpleasant affect fades faster than pleasant affect. The FAB is believed to be coping mechanism designed to make life appear pleasant in the face of hardships and adversities. The FAB persists across several cultures and many event types (e.g., alcohol, religious, and death), even though low FAB has been demonstrated for social media events, videogame events, and events labeled as religious, but not spiritual. Although religion is also believed to make life more satisfying by providing existential meaning and social connectedness for their followers, research to date, has not examined religious differences in the FAB. Therefore, we examined the FAB using 2 measures of fading affect across participants’ self-reported religious affiliations and we found robust FAB effects for all categories except for an extremely small sample of Islamic followers. The FAB effects were strongest for Jewish and Buddhist affiliations and they were weakest for participants who did not report a well-known religious affiliation. The findings extend the literature on the FAB to religious belief systems. Future research should replicate the current study, examine the FAB for larger samples of Muslims, Buddhists, Hindus, and Jews, and test explanations for differential FAB effects across religious affiliations.

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“…In addition, religion can be a powerful tool to interpret and make sense of social behavior of particular groups (Warnk, 2010), because religion can play a significant role for shaping individual behavior and group identity (Warnk, 2010;Takriti, Barrett, & Buchanan-Barrow, 2006).…”

mentioning

confidence: 99%

Parenting Values and Practices among Muslim Parents in Indonesia

Park

Yi²,

Lee³

et al. 2012

Child Studies in Diverse Contexts

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Children's understanding of religion: Interviews with Arab-Muslim, Asian-Muslim, Christian and Hindu children aged 5–11 years

Cited by 16 publications

References 16 publications

Perception of Christianity and Christian Peers in the Drawings of Muslim Children: The Example of Pforzheim/Germany

Perception of Christianity and Christian Peers in the Drawings of Muslim Children: The Example of Pforzheim/Germany

The fading affect bias (FAB) is strongest for Jews and Buddhists and weakest for participants without religious affiliations: An exploratory analysis

Parenting Values and Practices among Muslim Parents in Indonesia

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