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We study whether religious anti-violence norms can reduce violent attitudes in settings of deep religious divisions. Our study context is a neighborhood in Nairobi with a history of religious violence. We randomly expose 576 Christian and Muslim respondents to anti-violence norms drawn from religious sources and find that the primes reduce violent attitudes by 0.2 standard deviations. We find no evidence, however, that highlighting the norms' religious source increases their effectiveness. Rather, we show that subjects apply the norms in a literal manner, suggesting that it is the norms' content that make them effective.

We study whether religious anti-violence norms can reduce violent attitudes in settings of deep religious divisions. Our study context is a neighborhood in Nairobi with a history of religious violence. We randomly expose 576 Christian and Muslim respondents to anti-violence norms drawn from religious sources and find that the primes reduce violent attitudes by 0.2 standard deviations. We find no evidence, however, that highlighting the norms' religious source increases their effectiveness. Rather, we show that subjects apply the norms in a literal manner, suggesting that it is the norms' content that make them effective.

A variety of theories attempt to explain why some individuals radicalize along religious lines. Few studies, however, have jointly put these diverse hypotheses under empirical scrutiny. Focusing on Muslim–Christian tensions in Kenya, we distill salient micro-, meso-, and macro-level hypotheses that try to account for the recent spike in religious radicalization. We use an empirical strategy that compares survey evidence from Christian and Muslim respondents with differing degrees of religious radicalization. We find no evidence that radicalization is predicted by macro-level political or economic grievances. Rather, radicalization is strongly associated with individual-level psychological trauma, including historically troubled social relations, and process-oriented factors, particularly religious identification and exposure to radical networks. The findings point to a model of radicalization as an individual-level process that is largely unaffected by macro-level influences. As such, radicalization is better understood in a relational, idea-driven framework as opposed to a macro-level structural approach. ; Dieser Beitrag ist mit Zustimmung des Rechteinhabers aufgrund einer (DFG-geförderten) Allianz- bzw. Nationallizenz frei zugänglich / This publication is with permission of the rights owner freely accessible due to an Alliance licence and a national licence (funded by the DFG, German Research Foundation) respectively.

A variety of theories attempt to explain why some individuals radicalize along religious lines. Few studies, however, have jointly put these diverse hypotheses under empirical scrutiny. Focusing on Muslim–Christian tensions in Kenya, we distill salient micro-, meso-, and macro-level hypotheses that try to account for the recent spike in religious radicalization. We use an empirical strategy that compares survey evidence from Christian and Muslim respondents with differing degrees of religious radicalization. We find no evidence that radicalization is predicted by macro-level political or economic grievances. Rather, radicalization is strongly associated with individual-level psychological trauma, including historically troubled social relations, and process-oriented factors, particularly religious identification and exposure to radical networks. The findings point to a model of radicalization as an individual-level process that is largely unaffected by macro-level influences. As such, radicalization is better understood in a relational, idea-driven framework as opposed to a macro-level structural approach.

A variety of theories attempt to explain why some individuals radicalize along religious lines. Few studies, however, have jointly put these diverse hypotheses under empirical scrutiny. Focusing on Muslim–Christian tensions in Kenya, we distill salient micro-, meso-, and macro-level hypotheses that try to account for the recent spike in religious radicalization. We use an empirical strategy that compares survey evidence from Christian and Muslim respondents with differing degrees of religious radicalization. We find no evidence that radicalization is predicted by macro-level political or economic grievances. Rather, radicalization is strongly associated with individual-level psychological trauma, including historically troubled social relations, and process-oriented factors, particularly religious identification and exposure to radical networks. The findings point to a model of radicalization as an individual-level process that is largely unaffected by macro-level influences. As such, radicalization is better understood in a relational, idea-driven framework as opposed to a macro-level structural approach.