Examining predictors of tolerance and helping for Islamic religious minorities in Indonesia

Mashuri, Ali; Supriyono, Yoyon; Khotimah, Siti Khorriyatul; Sakdiah, Halimatus; Sukmawati, Fitri; Zaduqisti, Esti

doi:10.5861/ijrsp.2013.495

Cited by 7 publications

(6 citation statements)

References 46 publications

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“…The present study is in the context of interreligious relations in Indonesia, where religion is one of the pivotal elements, which influence social interaction and everyday life. Religion is one of Indonesia's state ideological pillars (Mashuri et al, ). In public schools and universities, courses on one's chosen religion are compulsory.…”

Section: Introductionmentioning

confidence: 99%

Prejudice in interreligious context: The role of metaprejudice and majority–minority status

Putra

Wagner

2017

Community & Applied Soc Psy

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Samples of two hundred forty‐five majority Sunny Muslims, 87 Ahmadiyya Muslims, and 145 Christians were used to investigate the determinants and mediators of prejudice in interreligious context in Indonesia. First, the study extends the idea of in‐group and out‐group metaprejudice; both of which were found to mediate the relationship between perceived quality of intergroup relationship and personal prejudice. Second, we expected that majority members are more likely to reject a minority and that a minority is more likely to more strongly reject another minority than the majority for self‐serving reasons. Additionally, the Sunni majority will prejudice and reject the Ahmadiyya minority more than the Christian minority due to the strained religious relation between the two Muslim groups. The hypotheses were confirmed. The findings are discussed in the context of stereotyping, and prejudice dynamics in other intergroup conflicts and ways of coping with such conflict are suggested.

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Section: Introductionmentioning

confidence: 99%

Prejudice in interreligious context: The role of metaprejudice and majority–minority status

Putra

Wagner

2017

Community & Applied Soc Psy

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“…Support for reparative actions was assessed with seven items (e.g. ‘The Indonesian government should provide financial compensation for non-Muslims who are victims of violence by some Muslims’; ‘The Indonesian government should punish those who vandalise non-Muslims’ places of worship’; α = .87), adapted from Mashuri et al (2014), as well as Mashuri et al (2017). The questionnaire ended with questions on which participants were asked to report their gender and age.…”

Section: Methodsmentioning

confidence: 99%

On being moderate and peaceful: Why Islamic political moderateness promotes outgroup tolerance and reconciliation

Zaduqisti

Mashuri

Zuhri

et al. 2020

Archive for the Psychology of Religion

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Islamic moderateness is said to be one of the key factors that contribute to the promotion of peace in Muslim societies. We present an empirical study conducted in Indonesia ( N = 299) that assessed Islamic political moderateness and examined its role in explaining Muslims’ tolerance towards non-Muslims, as well as the first group’s support for making reconciliation with the latter group. We found as hypothesised that Islamic political moderateness was a positive predictor of outgroup tolerance, because of the role it had in positively predicting the sense of national identity as a higher order identity vis-à-vis Islamic identity (i.e. higher order nested identity). Outgroup tolerance positively predicted and, in turn, fully mediated the positive association between Islamic political moderateness and Muslims’ reconciliatory tendencies, including feelings of collective guilt and shame, intergroup trust and perspective-taking, intergroup cooperation, willingness to apologise, as well as support for intergroup empowerment and reparative actions. These findings suggest the benefit of Islamic political moderateness to drive Muslims to appreciate the existence of non-Muslims. We discuss these empirical findings in terms of theoretical implications, research limitations and practical implications.

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“…On the contrary, intolerance evolves from the claim that the in-group is the most prototypical or representative of a super-ordinate category, which in turn becomes an exclusive criterion to evaluate out-group. 41 The intolerance interreligious relationship in Indonesia also happen recently. The terrorist attacks happened: 1.…”

Section: Fostering Tolerance and Defending Minority Groups In The mentioning

confidence: 99%

“…The core issue of this criticism is revolving around the Islamist militant groups' brutal attacks on members of religious minority groups and their houses of worship. 44 Beside Bhinneka Tunggal Ika, Pancasila -as stated by Abdurrahman Wahid or Gus Dur -is the guarantee of freedom of religion not only to embrace religion but also the role of religious "ethics of society" in public space, 45 democracy principle and human rights. 46 Nurcholish Madjid or Cak Nur also explains that Pancasila is defined as a 'kalimahsawa' (Commond Word) -or or a meeting point of pluralism -47 for Indonesia, past, present, and future.…”

Section: Fostering Tolerance and Defending Minority Groups In The mentioning

confidence: 99%

Revisiting Interreligious Relationship and Minority Groups in Indonesia

Irawan¹

2018

EESJ

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Indonesia is a democratic country. Every believer is free to worship according to their beliefs. But in fact, it is still found disharmonious relationship and violence acts between Islamic minority groups or other minority adherents and Islamic majority groups. Based on Setara Institute, there are still 201 violations (2017) and 208 (2016) in this country. Then, bom terrors to minorities groups still happen (On May 13, 2018 in Surabaya). This article aims to describe the meaning of interreligious relationship, the portrait of interreligious relationship in Indonesia, and how to foster tolerance and defend minority groups in the context of Indonesian Islam. This article is analyzed by using “the theory of interreligious relationship perspective”. This paper concluded that: the first, to avoid religious conflict and violent acts, everyone must return to the motto Bhinneka Tunggal Ika (Unity in Diversity). The second, Islamic minority groups or minority religious adherents are not allowed to be oppressed by any other groups because of different belief. The violent acts are contrary to the 1945 Constitution and Pancasila. Everyone has right to live in the Unitary State of the Republic of Indonesia (NKRI). The third, imams, ulamas, and religious leaders can function to be deterrent in religion conflict and violent acts by doing dialogue or win-win solution while referring to Islamic traditions. This study is hoped to be researched and explored more comprehensive in the future in order harmonious religious life in Indonesia will be better.

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Examining predictors of tolerance and helping for Islamic religious minorities in Indonesia

Cited by 7 publications

References 46 publications

Prejudice in interreligious context: The role of metaprejudice and majority–minority status

Prejudice in interreligious context: The role of metaprejudice and majority–minority status

On being moderate and peaceful: Why Islamic political moderateness promotes outgroup tolerance and reconciliation

Revisiting Interreligious Relationship and Minority Groups in Indonesia

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