Construction et validation de l’échelle de mesure des croyances relatives à la laïcité

Cohu, Medhi; Maisonneuve, Christelle; Testé, Benoît

doi:10.1016/j.psfr.2017.09.001

Cited by 6 publications

(14 citation statements)

References 22 publications

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“…The one East Asian country of Buddhist/Taoist tradition (Taiwan) and the one country of Muslim tradition (Turkey) do not reflect the diversity across these religious traditions. However, the measure has already proved useful, and some research using the 4BDRS has been published with national data from France, India, Indonesia, Iran, Italy, Mexico, Netherlands, and Nicaragua, in addition to Costa Rica and Taiwan with national data from the present work (Clobert et al, 2017; Cohu et al, 2018; Daghigh et al, 2019; Dimitrova, 2014; Dimitrova & Domínguez Espinosa, 2017a, 2017b; Kumar et al, 2020; Ruslan et al, 2020; Tapia Valladares et al, 2013).…”

Section: Discussionmentioning

confidence: 74%

Believing, Bonding, Behaving, and Belonging: The Cognitive, Emotional, Moral, and Social Dimensions of Religiousness across Cultures

Saroglou

Clobert

Cohen

et al. 2020

Journal of Cross-Cultural Psychology

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Based on theorization on the four basic dimensions of religiousness, Believing, Bonding, Behaving, and Belonging, and corresponding cognitive, emotional, moral, and social motives and functions of religion, we developed a measure and investigated cross-cultural consistency of the four dimensions as well interindividual and cross-cultural variability. Data were collected from 14 countries varying in religious heritage: Catholicism, Protestantism, Orthodox Christianity, Judaism, Islam, and Buddhism/Taoism ( N = 3,218). Beyond their high interrelation and common personality correlates, that is, agreeableness and conscientiousness, the four dimensions were distinct across cultures and religions, less interrelated in Eastern Asia compared to the West, differentially preferred across cultural zones, and characterized by distinct features. Believing and bonding, to which spirituality was primarily related, were preferred in Western secular societies. Behaving and belonging, valued in religious societies, were importantly related to fundamentalism, authoritarianism, and low openness. Bonding and behaving were primordial in, respectively, Israel and Turkey. Furthermore, belonging (marked by extraversion) and bonding were uniquely associated with increased life satisfaction, whereas believing was uniquely related to existential quest and decreased life satisfaction. Thus, the multidimensionality of religiousness seems deeply rooted in distinct psychological dispositions evident at both the individual and the cultural levels.

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Section: Discussionmentioning

confidence: 74%

Believing, Bonding, Behaving, and Belonging: The Cognitive, Emotional, Moral, and Social Dimensions of Religiousness across Cultures

Saroglou

Clobert

Cohen

et al. 2020

Journal of Cross-Cultural Psychology

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“…Moreover, Ribberink, Achterberg, and Houtman (2017) show a correlation between nonreligiosity and anti‐Muslim sentiment in many secular European countries, but fail to show that this result is more observed for people who identify with the values of secularism. Opinion polls and social‐psychological studies show that French people are strongly attached to the principle of laïcité (e.g., according to the Observatoire de la Laïcité ’s 2018–2019 annual report, 73 percent of French people believe that laïcité is an important principle, see also Cohu, Maisonneuve, and Testé 2018; Roebroeck and Guimond 2017). Nevertheless, what this attachment signifies is ambiguous because there is no consensus on how laïcité should be defined.…”

Section: Introductionmentioning

confidence: 99%

“…2018). Conducting exploratory and then confirmatory factor analyses on items drawn up with reference to legal documents (e.g., 1905 Laïcité Act and 1948 Universal Declaration of Human Rights), Cohu, Maisonneuve, and Testé (2018) revealed four constituent dimensions of lay beliefs about laïcité : religious neutrality of the state, public expression of religious beliefs, protection of religions by the state, and equal treatment of religions by the state. The correlations between these dimensions show that lay beliefs about laïcité are complex.…”

Section: Introductionmentioning

confidence: 99%

“…Nonbelievers are more in favor of the separation of church and state than Catholics (Barthélémy and Michelat 2007). Moreover, compared with nonbelievers, Catholics less strongly associate the principle of laïcité with religious neutrality of the state and equality between religions (Cohu, Maisonneuve, and Testé 2018). Together, these findings suggest that believers and nonbelievers are likely to have different conceptions of laïcité and that Catholics (as members of the majority religious group) may have different conceptions of laïcité to Muslims (as members of a minority religious group).…”

Section: Introductionmentioning

confidence: 99%

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One Conception of Secularism for All? A Comparison of Conceptions of Laïcité among Nonbelievers, Catholics, and Muslims in France

Cohu

Maisonneuve

Testé

2020

Scientific Study of Religion

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In European countries, a large number of people feel that Islam is incompatible with secularism. France's legal principle of laïcité (a type of state “secularism”) has governed the relationship between religion and society since 1905. However, recent research suggests that there coexist two distinct lay conceptions of laïcité that differ most notably in their tolerance for the presence of religious symbols in public places, one inclusive, the other restrictive. This latter conception appears to target mainly Muslims. The present research examined the lay conceptions of laïcité held by Catholics, Muslims, and nonbelievers. Analyses of participants’ responses (N = 375) to a scale measuring lay beliefs about laïcité confirmed the existence of two distinct lay conceptions of laïcité that differed in the importance given to public expression of religious beliefs, religious neutrality of the state, and equal treatment of different religions. The results also showed that, independent of participants’ religiosity, the restrictive conception was more prevalent among nonbelievers, the two conceptions were equally prevalent among Catholics, and the inclusive conception was more prevalent among Muslims.

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“… 5 It should be noted that one exception in the literature concerns the work of Cohu et al (2018) , which studies beliefs in Laïcité as a polysemic and multidimensional construct rather than a stable dual structure. …”

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confidence: 99%

From Diversity Ideologies to the Expression of Stereotypes: Insights Into the Cognitive Regulation of Prejudice Within the Cultural-Ecological Context of French Laïcité

Lankester

2021

Front. Psychol.

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This theoretical paper examines the context-sensitivity of the impact of cultural norms on prejudice regulation. Granting the importance of understanding intergroup dynamics in cultural-ecological contexts, we focus on the peculiarities of the French diversity approach. Indeed, the major cultural norm, the Laïcité (i.e., French secularism) is declined today in two main variants: The Historic Laïcité, a longstanding egalitarian norm coexisting with its amended form: The New Laïcité, an assimilationist norm. In fact, these co-encapsulated Laïcité variants constitute a fruitful ground to cast light on the processes underlying prejudice regulation. Indeed, it is documented that the assimilationist New Laïcité is linked to higher levels of prejudice as compared to the egalitarian Historic Laïcité. To this day, research mainly explored interindividual determinants of Laïcité endorsements and specified how these endorsements shape prejudice. Crucially, this “indirect-endorsement path” does not account for the more straightforward causal relationship between Laïcité and prejudice. Moreover, recent experimental evidence suggests that the normative salience of both Laïcité norms shape intergroup attitudes beyond personal endorsement. Therefore, in this contribution, we complement previous work by investigating the possible socio-cognitive processes driving this “direct-contextual path.” In doing so, we seek to bridge the gap of causality by investigating how the Laïcité norms can set the stage for specific regulatory strategies. Our reasoning derives from an application of the Justification-Suppression Model bolstered by classical work on mental control, modern racism and diversity ideology. From this, we sketch out the operative functioning of two distinct regulation processes: (a) one that prevents prejudicial attitudes but which can have unexpected consequences on stereotyping within the Historic Laïcité context (i.e., suppression) and (b) one that helps realize prejudice within the New Laïcité context (i.e., justification). From this analysis, we discuss the consequences for intergroup relations within and beyond the French context. In particular, we outline the importance of an adequate framing of egalitarian ideologies so that they achieve their goal to foster harmonious intergroup relations.

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Construction et validation de l’échelle de mesure des croyances relatives à la laïcité

Cited by 6 publications

References 22 publications

Believing, Bonding, Behaving, and Belonging: The Cognitive, Emotional, Moral, and Social Dimensions of Religiousness across Cultures

Believing, Bonding, Behaving, and Belonging: The Cognitive, Emotional, Moral, and Social Dimensions of Religiousness across Cultures

One Conception of Secularism for All? A Comparison of Conceptions of Laïcité among Nonbelievers, Catholics, and Muslims in France

From Diversity Ideologies to the Expression of Stereotypes: Insights Into the Cognitive Regulation of Prejudice Within the Cultural-Ecological Context of French Laïcité

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