Suchergebnisse

AbstractReligious affiliation and participation are thought to work as mobilizing structures through which religious participants accrue organizational and psychological resources, which augment political participation. Given the rejection of homosexuality by many denominations, do religious LGBT people actually accrue more positive psychological resources, and are the positive effects of religiosity on political participation mitigated when belief conflicts with identity? Informed by resource mobilization theory, the identity-threat model of stigmatization, and an intersectional approach, I conduct secondary analyses of two survey data sets of LGBT people. The results suggest that religiosity is associated with increased political participation among LGBT people; however, religious LGBT people exhibit weaker psychological association with the LGBT community and are "out" to fewer people. Furthermore, political participation is less likely among those who experience conflict between their religion and sexuality and among Evangelical Christians.

AbstractSocial group conflict along regional, ethnic, linguistic, and religious cleavages is deeply embedded in the Canadian historical experience. Contemporary analyses, however, have deprecated the role of religion and religiosity in shaping Canadians' political attitudes. This analysis demonstrates that religion and religiosity are significant correlates of Canadian attitudes on moral issues, paralleling the pattern observed in the United States. It demonstrates that the religious cleavage has been a salient feature of Canadian politics for some time and considers whether the contemporary moral divide could serve as a portent of cultural-religious conflict in Canada if a "political entrepreneur" articulated an issue agenda linked to these religion-based differences.

Partial contents: The left and the Catholic question in Spain, by Eusebio Mujal-León; The Catholic Church and Italian politics: the impact of secularisation, by Douglas A. Wertman; Christians and Marxists in Allende's Chile: lessons for Western Europe, by Brian H. Smith.

Examines politics and Buddhism within Tibet, relations with China, and the exile community in India, focusing on the independence movement.

An examination of historical problems created by religion highlights claims that one's power is a direct product of a Divine Right that gives a particular nation or leader a monopoly on truth. Germany Chancellor Gerhard Schroder said he was shocked when US President George W. Bush confided that he was "driven with a mission from God." Historians recognize that the current conflicts between the West & the Islamic world are rooted in the Age of Crusades & Arabic conquests in Europe when those of one religion fought peoples of other faiths to expand their own spheres of influence. It is argued that diversity is at the core of human evolution & no one can claim a monopoly on truth. Religion is a weighty factor in today's global rivalry & confrontations over different values & development models, as well as many other urgent global issues, including the current financial crisis. Emphasis is placed on the critical need to recognize the problems created by religion's mounting impact before it is too late. J. Lindroth

United States. Influence of religiosity on party and political action committee contributors.

Based on two studies with Bosniak and Croatian students in Bosnia and Herzegovina, this paper analyzes the effects of religiosity on intergroup forgiveness and reconciliation. Both Christianity and Islam advance forgiveness and reconciliation as one of the major moral imperatives. Previous studies also indicate that religiosity can increase readiness to grant forgiveness on the inter-personal level and facilitate rapprochement. When it comes to inter-group level, prescripts of religious piety often conflict with norms of group solidarity and care. Another set of research suggests that religion obstructs conflict transformation due to the dogmatic reasoning it promotes, including reframing of immanent disputes in transcendental (and thus non-negotiable) terms. This study initially tested whether adding religious symbols to conflict narratives impacts prosocial attitudes of respondents and came with negative results. In other words, adding religious codes to already known narratives about conflicts did not have a significant impact on participants' attitudes. In a subsequent SEM analysis, it was found that religiosity in both groups is strongly correlated with group-centricity, which negatively mediates its relationship with both forgiveness and reconciliation. We conclude that collectivistic forms of religiosity that privilege ingroup solidarity might have negative effects on intergroup forgiveness and reconciliation in post-conflict settings.

Based on two studies with Bosniak and Croatian students in Bosnia and Herzegovina, this paper analyzes the effects of religiosity on intergroup forgiveness and reconciliation. Both Christianity and Islam advance forgiveness and reconciliation as one of the major moral imperatives. Previous studies also indicate that religiosity can increase readiness to grant forgiveness on the inter-personal level and facilitate rapprochement. When it comes to inter-group level, prescripts of religious piety often conflict with norms of group solidarity and care. Another set of research suggests that religion obstructs conflict transformation due to the dogmatic reasoning it promotes, including reframing of immanent disputes in transcendental (and thus non-negotiable) terms. This study initially tested whether adding religious symbols to conflict narratives impacts prosocial attitudes of respondents and came with negative results. In other words, adding religious codes to already known narratives about conflicts did not have a significant impact on participants' attitudes. In a subsequent SEM analysis, it was found that religiosity in both groups is strongly correlated with group-centricity, which negatively mediates its relationship with both forgiveness and reconciliation. We conclude that collectivistic forms of religiosity that privilege ingroup solidarity might have negative effects on intergroup forgiveness and reconciliation in post-conflict settings.