Religious Identity and Socio‐Political Participation

2012

Int J Psychol

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Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents' religious and national group identification, the associations between these two identities, and the relationships to global self-esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self-identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self-esteem were found. Dual identifiers reported the highest level of global self-esteem. The clusters of identification did not fully correspond to the findings for the direct self-identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.

Section: Discussionmentioning

confidence: 81%

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Tseung‐Wong

2012

Int J Psychol

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“…Research has found that Dutch Muslims (Verkuyten and Slooter 2008) and American Muslims (Djupe and Calfano 2012) tend to be intolerant of acts against religion. Yet, two other studies among Dutch Muslims found no evidence that strong Islamic belief hampers the development of political tolerance (Phalet and Güngör 2004; Verkuyten 2010).…”

Section: Introductionmentioning

confidence: 95%

Political Tolerance among Muslim Minorities in Western Europe: The Role of Denomination and Religious and Host National Identification

Maliepaard

Martinović

et al. 2014

Politics and Religion

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Islam has emerged as the focus of immigration and diversity debates in Europe, especially in relation to the incorporation of Islam within political democracy. Using the least-liked group approach, the present study investigates political tolerance among Sunni and Alevi Muslims of Turkish origin living in Germany and the Netherlands. A relatively low level of political tolerance was found with higher intolerance of Alevis compared to Sunnis which was due to Alevis' strong rejection of religious fundamentalists. For both Muslim subgroups and in both countries, stronger religious group identification was associated with higher tolerance. Political tolerance was also found to be lower in Germany than in the Netherlands and in the latter country tolerance was positively associated with host national identification. The findings show that Islamic belief, Muslim group identification and the host national context are important for political tolerance.

“…This definition implies religious norms and ideals that emphasise a single, unchangeable interpretation that is binding for all believers. Importantly, the definition does not include the endorsement or willingness to engage in violent means to achieve fundamentalist aims because these aims can also be pursued in peaceful, democratic ways (Emerson and Hartman 2006;Verkuyten 2011). Fundamentalist believers are strict in their attitude to the text of Qur'an and in following the prescribed religious practices (Almond, Appleby, and Sivan 2003).…”

Section: Fundamentalist Beliefmentioning

confidence: 99%

“…Yet, relatively few studies have focused on the perception of Muslims themselves, and in relation to political representation and organisation in particular (e.g. Fleischmann and Phalet 2012;Michon and Vermeulen 2013;Verkuyten 2011). In the present research I use existing survey data from three studies to examine the support for democratic political Muslim organisation among Muslim immigrants in the Netherlands (Studies 1, 2, and 3) and Germany (Study 3).…”

mentioning

confidence: 99%

Supporting the democratic political organisation of Muslim immigrants: the perspective of Muslims in the Netherlands and Germany

Journal of Ethnic and Migration Studies

2016

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Using data from three survey studies, this paper examines the support for the democratic political organisation of Muslims among Muslim immigrants in the Netherlands (Studies 1, 2, and 3) and Germany (Study 3). Using a social psychological perspective, support is examined in relation to religious group identification, Muslim linked fate, perceived discrimination, fundamentalist religious belief, and host national identification. The findings in all three studies show support for the political organisation of Muslims. Furthermore, higher religious group identification and higher linked fate were associated with stronger support. More discrimination and more fundamentalist beliefs were also associated with stronger support, and part of these associations was mediated by linked fate. National identification was not associated with support for the political organisation of Muslims. Census projections for countries of the European Union indicate that there will be an increasingly diverse population in the coming years (Eurostat 2010). This raises important and urgent questions, including the question of political participation and representation. In Europe, members of immigrant-origin groups are clearly underrepresented in political institutions and this is not a simple reflection of their recent arrival, delayed acquisition of citizenship, educational qualifications, social experiences, or cultural attitudes (Bloemraad and Schönwälder 2013). This underrepresentation can be seen as a democratic deficit and could increase political alienation among immigrant-origin groups (Pantoja and Segura 2003).For strategic or principle reasons, mainstream political parties are increasingly recognising the importance to represent immigrant-origin individuals in their membership and candidacy. This can attract new voters from immigrant-origin groups and increase a party's attractiveness for previous voters (Rocha et al. 2010). In countries with a multi-party political system, immigrants and minorities also have the possibility of participating in the democratic process by organising politically along ethnic or religious lines.