Rejecting Muslim or Christian religious practices in five West European countries: a case of discriminatory rejection?

Abstract

Rejection of Muslim religious practices in West European societies is typically explained by prejudicial feelings towards Muslims as a group. However, although people can oppose Muslim religious practices because they feel negatively towards Muslims as a group, they might also have more general reasons for doing so. By simultaneously considering multiple religious acts (wearing religious symbols and following religious education in public schools) and multiple religious actors (Muslims and Christians), we theoretically differentiate between individuals who apply a double-standard by rejecting Muslim but not Christian religious practices (discriminatory rejection) and those who reject practices independently of the religious group engaged in them (equal rejection). Among majority members in five West European countries, the findings support the existence of equal rejection next to discriminatory rejection with both patterns of responses having different associations with people's prejudices towards Muslim, their endorsement of civil liberties and secular values, and their religious affiliation.

Tolerance as forbearance: Overcoming intuitive versus deliberative objections to cultural, religious, and ideological differences.

“…For instance, wearing a burqa might evoke the issue of gender equality for some, and religious education in public schools can evoke concerns about the secular nature of the state for others (Moss et al, 2019), leading to intolerance of both. Thus, a simple equating of favoring a burqa ban or rejecting Islamic primary schools with group-based prejudice is not the whole story (Dangubic et al, 2020; Van der Noll, 2014). One can oppose the idea of Muslims establishing an Islamic primary school, not because one feels negatively toward Muslims, but because one genuinely believes that religion has no place in public education.…”

Prejudice and the Acceptance of Muslim Minority Practices

“…For example, majority members can reject the founding of Islamic schools because they dislike Muslims, or because they believe that religion in general has no place in education, or a combination of the two. In other words, the distinction between group-based attitudes toward Muslim minorities and practice-specific disapproval is important and requires greater attention (Bilodeau et al, 2018; Dangubic, Verkuyten, & Stark, 2019; Hurwitz & Mondak, 2002). One way to address this is by considering a range of Muslim practices in combination with general feelings toward Muslims.…”

Ing Ngarsa Sung Tuladha, Ing Madya Mbangun Karsa, Tut Wuri Handayani: Methods of Javanese Local Wisdom Used in Christian Religious Education

“…Sardjono says "A family is a first teacher who teach how a person must has a feeling, a thought and good action in facing reality." [15] In social life there is a most important norm i.e. that in each situation a man needs to have a good attitude in saying something and are able to behave good, and always shows respect to the other according to their level [16].…”