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"An interdisciplinary exploration of the various ways in which religion contributes to individual and social well-being"--

AbstractIn both academic and policy contexts, two of the most widely researched and discussed diversity ideologies are multiculturalism (i.e., acknowledgment and celebration of group differences) and colorblindness (which can involve focusing on group similarities and characteristics of individuals instead of differences). However, both diversity ideologies have potential drawbacks, and their implications for intergroup contexts beyond race and ethnicity are not well understood. Given that the United States is becoming increasingly diverse in terms of religion, gender identity, and sexual orientation as well as race and ethnicity, we propose a "multiple forms" approach to diversity ideologies, particularly multiculturalism. We suggest that explicitly emphasizing the importance of many types of diversity may be beneficial for dominant and non‐dominant group members and for institutions and organizations more broadly. In this article, we present an overview of the "multiple forms" approach and what it would entail, review empirical evidence supporting its potential effectiveness, discuss the psychological and legal advantages and challenges involved in implementing such an approach, and offer concrete policy recommendations for doing so.

Interviews with 29 Holocaust survivors indicate wide variation in degree of aversion to Germans and activities associated with Germany. For some survivors, aversion is limited to those closest to the Nazi perpetrators; for others aversion includes anyone with German ancestry and any situation or product linked to contemprary Germany. This wide range of aversion following horrific experiences is not easily explained by known psychological mechanisms, and has important implications for understanding and ameliorating ethnopolitical conflict. Possible sources of variation in aversion are explored with measures of personality differences and differences in Holocaust experience. Results indicate that degree of trauma during the Holocaust is not significantly related to aversion, and that strong predictors of aversion are degree of blame of Germans not directly involved in the Holocaust, religiosity, and German origin. Aversion to Germans is strongly related to aversion to contemporary Arabs and Muslims,. Tables, Figures, References. Adapted from the source document.

Some argue that there is an organic connection between being religious and being politically conservative. We evaluate an alternative thesis that the relation between religiosity and political conservatism largely results from engagement with political discourse that indicates that these characteristics go together. In a combined sample of national survey respondents from 1996 to 2008, religiosity was associated with conservative positions on a wide range of attitudes and values among the highly politically engaged, but this association was generally weaker or nonexistent among those less engaged with politics. The specific political characteristics for which this pattern existed varied across ethno‐religious groups. These results suggest that whether religiosity translates into political conservatism depends to an important degree on level of engagement with political discourse.