Global Citizenship Identification and Religiosity

Katzarska‐Miller, Iva; Barnsley, Carole; Reysen, Stephen

doi:10.1163/15736121-12341291

Cited by 13 publications

(9 citation statements)

References 34 publications

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“…Prosocial Values To assess prosocial values we used a series of short measures from prior research (Katzarska-Miller et al 2014;Plante et al 2014;Reysen and KatzarskaMiller 2013). Two items (e.g., BI am able to empathize with people from other countries^) assessed intergroup empathy (α=.62).…”

Section: Methodsmentioning

confidence: 99%

Further Examination of the Factor Structure and Validity of the Identification with All Humanity Scale

Reysen

Hackett

2015

Curr Psychol

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In three separate samples, we examine the factor structure and validity of the identification with all humanity scale. Although the measure was originally proposed to contain a single factor, the results of the present studies showed two factors. The first factor contains items reflecting behaviors and feelings suggested by Adler and Maslow (e.g., helping, responsibility, loyalty). The second factor contains items previously used to assess ingroup identification from a social identity perspective. Regression analyses showed that the first factor (Adler/Maslow) is strongly influencing the associations between the identification with all humanity scale and prosocial values. The results highlight the distinction between theoretical perspectives from which ingroup identification measures are conceptualized.

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Section: Methodsmentioning

confidence: 99%

Further Examination of the Factor Structure and Validity of the Identification with All Humanity Scale

Reysen

Hackett

2015

Curr Psychol

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“…Reysen, Katzarska‐Miller, and their colleagues have found several additional factors that positively predict GCI through one or both of the antecedents. These include the perception that culture is dynamic and fluid (Reysen & Katzarska‐Miller, ), thinking about a hoped‐for future possible self (Blake & Reysen, ), liberal political orientation, quest religious motivation (Katzarska‐Miller, Barnsley, & Reysen, ), higher grade‐point average, positive attitudes toward technology, participation in more social networks (Lee, Baring, Maria, & Reysen, ), and prior activism (Reysen & Hackett, ). While many prior variables may influence it, the model itself has been consistently replicated.…”

Section: Theoretical Foundations Of Global Human Identification and Cmentioning

confidence: 99%

“…GCI correlated negatively, −.14, with support for the war on terror (Reysen & Katzarska‐Miller, ). Katzarska‐Miller et al () found that GCI correlated .23 with a measure of desire for world peace. It also correlated .20 with attachment to one’s nation, but not to national glorification, r = .10, p >.05.…”

Section: Theoretical Foundations Of Global Human Identification and Cmentioning

confidence: 99%

Global Human Identification and Citizenship: A Review of Psychological Studies

McFarland

Hackett

Hamer

et al. 2019

Political Psychology

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We review psychological research on global human identification and citizenship, Thomas Paine's belief that "The world is my country, and all mankind are my brethren." In turn, we review the theoretical foundations that guided our work, research with measures that preceded our own, and our own work with our correlated scales. We review its foundations, its effects upon attitudes and behaviors, and how it might be enlarged. Global human identification and citizenship is related negatively to ethnocentrism, authoritarianism, the social dominance orientation, and self-centeredness, but positively to dispositional empathy, openness to experience, and the values of universalism, care, and justice. It is expressed in attitudes and behaviors that support human rights and work to reduce global suffering and inequalities. It is associated with greater global knowledge and with efforts to acquire that knowledge. Childrearing that emphasizes cross-cultural exposure and awareness of others' suffering may promote global human identification and citizenship, as does education that encourages global mindedness. Environments that support global human identification also induce it, as does envisioning it as a moral ideal.

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“…In a series of studies based on natives and immigrants in Belgium, Saroglou and colleagues found that some of the (perhaps more intrinsic) aspects of religiosity were positively associated with identification as a world citizen (Saroglou & Galand, 2004;Saroglou & Hanique, 2006;Saroglou & Mathijsen, 2007). However, Katzarska-Miller et al (2014) and McFarland (2017), examining samples in the United States, found that religiosity had weak or non-significant correlations with identification as a global citizen (although intrinsic and quest religious motivations positively predicted global awareness). Roof (1976), by contrast, predicted and found that localism (or anti-cosmopolitanism) predicted higher religiosity in terms of both church attendance and religious beliefs among a Southern Protestant sample; this suggests a negative relationship between cosmopolitanism and religiosity.…”

Section: Different Aspects Of Religiositymentioning

confidence: 99%

How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

Zhang

Liu

Cai

et al. 2020

The International Journal for the Psychology of Religion

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Cosmopolitan Orientation's (COS) relationship with personal religiosity, organizational religiosity, and national identity was examined in nationally representative samples from 19 societies (13 mainly Christian, 2 Muslim, and 4 societies with historically Buddhist influences, N = 8740). Multi-group structural equation models found that personal religiosity was a positive and significant predictor of global prosociality (willingness to help others in a global community) overall (b = .18), and in 13 of 19 societies. This relationship was stronger in countries higher on the Human Development Index. National identity was overall a weak and positive predictor of global prosociality (b = .06) and respect for cultural diversity (b = .07), but results were culturally variable. There were negative relationships between national identity and COS indicators in Germany, the UK and USA (countries with active antiimmigration discourses popularized by populist right-wing politicians). Separate analyses for different religious groups found that among Christians, personal religiosity was positively associated with global prosociality, respect for cultural differences, and cultural openness (in that order). Among Buddhists, both personal and organizational religiosity were associated with global prosociality and cultural openness. For the smaller sample of Muslims, the only significant association was the positive link between personal religiosity and global prosociality. Findings support the idea that, contrary to much established literature, there are country-level moderators, but no overall negative relationship between cosmopolitanism and religiosity or national identity at the individual-level across cultures. Historically, the conceptual relationship between religiosity, state sovereignty, and cosmopolitanism has been troubled. Cosmopolitanism, which involves identifying oneself as "a citizen of the world" (Brock, 2013), is often thought of as being "above religion and the state" (Pogge, 1992). It seeks to form a mandate for respecting human rights and taking responsibility for the welfare of others in a global community that transcends religion and state. However, the universality of this mandate is being interrogated on three fronts. One, religion can produce justifications for intergroup conflict ("Holy War") that contest core ideas in cosmopolitanism (Atran & Ginges, 2012; Preston et al., 2010). Two, states, and nationalists within them, are jealous of their sovereignty, and have mobilized against cosmopolitan (or supra-state) institutions like the European Union (Conversi, 2014). Three, cosmopolitanism assumes different forms in different parts of the world, so a universal form is hard to define (Appiah, 2005) and measure (Roudometof, 2012). However, the world continues to rise and fall together economically (Ritzer, 2011, Coronavirus response in 2020 as the most recent example), so there is a need for something that functions

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Global Citizenship Identification and Religiosity

Cited by 13 publications

References 34 publications

Further Examination of the Factor Structure and Validity of the Identification with All Humanity Scale

Further Examination of the Factor Structure and Validity of the Identification with All Humanity Scale

Global Human Identification and Citizenship: A Review of Psychological Studies

How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

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