Ethnic and Religious Prejudices in the Turkish Social Landscape

Sarıgil, Zeki

doi:10.1093/esr/jcy036

Cited by 8 publications

(4 citation statements)

References 43 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…This echoes a larger historical trend from modern Turkish history -Kurds and Alevis have experienced disproportionately low rates of political participation as a result of historical occurrences and state practices (Grigoriadis, 2006). Survey evidence has verified these prejudices and discriminatory practices (Sarigil, 2018). Economic disparities between Kurds and Alevis when compared to Sunnis (the majority group) are vast.…”

Section: Turkeymentioning

confidence: 83%

Problematizing the Diversity Debit Hypothesis

Anisin

2023

JBS

View full text Add to dashboard Cite

One of the most studied hypotheses in political economy and development literature posits that social heterogeneity is negatively associated with favorable societal and political outcomes. This study problematizes the diversity debit hypothesis. It overviews its theoretical underpinning and uncovers its roots to be in rational choice theory and the homo economicus framework of human behavior. As such, scholarly accounts of diversity debit have attributed it to the agency (or lack thereof) of minority groups and their impaired ability to engage in collective mobilization to pressure elites for concessions. Through case studies of three most-different countries: the US, Turkey, and Vietnam, this study discovers that even when mass mobilization has been waged by minority groups either along ethnic or cross-ethnic boundaries, it has not led to favorable outcomes. Diversity debit has subsisted and will likely continue to exist not as a result of individual failure, but due to the interaction of structural (neoliberal capitalistic) forces with the agency of either government-led actions (antagonization and discrimination of minority groups) and corporate profiteering.

show abstract

Section: Turkeymentioning

confidence: 83%

Problematizing the Diversity Debit Hypothesis

Anisin

2023

JBS

View full text Add to dashboard Cite

show abstract

“…The inclinations to act aspect refers to a predisposition to discriminate against other group members, with discrimination being the acceptance or rejection of individuals based on their group membership. Numerous factors contribute to the formation of social prejudice, including cultural and political influences (Sarigili, 2018;Stewart, 2018), religious fundamentalism (Hill et al, 2010), religious ambivalence (Perry et al, 2015), psychosocial values, and social dominance orientation (Fernandes et al, 2007), personality traits (Koehn et al, 2019), and religiosity (Kollar & Fleischmann, 2022). These factors collectively shape the social infrastructure within which prejudice emerges and evolves.…”

Section: Islam and Christian In Abrahamic Religionmentioning

confidence: 99%

“…It aligns with Traunmüller's (2013) recommendation that recognizing and incorporating religious diversity in policy contexts is crucial for fostering social inclusion. The aim is to address sources of religious intolerance rooted in sociopolitical and cultural factors (Sarigili, 2018;Stewart, 2018). Despite existing laws in Indonesia that guarantee the rights of every religious community, conflicts between religions persist, posing a potential threat.…”

Section: Implications For Reducing Social Prejudice In Diverse Commun...mentioning

confidence: 99%

Inter-Religious Social Prejudice among Indonesian Muslim Students

Nashori,

Nurjannah,

Diana

et al. 2024

Millah J. Rel. Stud.

View full text Add to dashboard Cite

Indonesia is a nation marked by extensive diversity encompassing a myriad of languages, ethnicities, and religious affiliations. While some studies support the positive implications associated with this diversity, others argue that it harbors the potential for social discord, particularly within distinct religious communities. This research aims to scrutinize the dynamics of mature religious sentiment and Islamic knowledge concerning Muslim-Christian relations, specifically exploring their impact on social prejudice among Muslim students, who constitute the majority and hold prejudicial views towards Christians. The investigation was conducted among Muslim students aged 18-22 in Yogyakarta, Indonesia (N = 254). Employing the structural equation model (SEM) technique for analysis, the findings reveal that mature religious sentiment exerts a direct influence on social prejudice, both independently and mediated through the agreeableness trait. Additionally, Islamic knowledge pertaining to the Muslim-Christian relationship directly influences social prejudice without the intermediary of agreeableness.

show abstract

“…Widely known as a syncretistic and heterodox religious group (e.g., see Shankland 2003;Dressler 2015), Alevi identity naturally deviates from the normative center, wrought by Sunni Islamic teachings, understandings, and practices. As a result, Alevis have been subject to othering by the Republican state and the Sunni Muslim majority (see Shankland 2003;Bayir 2013;Üşenmez and Duman 2015;Bardakci et al 2017;Çelik, Bilali, and Iqbal 2017;Issa 2017;Lord 2017aLord , 2017bLord , 2018Sarigil 2018b;Akgönül 2019; Gedik, Birkalan-Gedik, and Madera 2020). Consequently, prejudicial and exclusionary state and societal attitudes toward Alevi identity and groups persisted during the Republican period.…”

Section: Why Nonstate Informal Courts?mentioning

confidence: 99%

How Informal Institutions Matter

Sarigil

2023

View full text Add to dashboard Cite

Appendix 3.A. A List of Interviewees (Religious Marriage) Appendix 3.B. Factor Analysis of Religiosity Appendix 4.A. A List of Interviewees (Cem Courts, Informal Conflict Resolution) Appendix 5.A. A List of Interviewees (Religious Minority Holidays) ForewordThe Importance of Informal Institutions and Norms Most people, whether scholars or ordinary citizens, might consider the term "informal institutions" to be an oxymoron. Institutions are formal entities like legislatures, or the bureaucracy, or the church, and they appear identified and defined by their formality-by being written on parchment as Zeki Sarigil describes them. These institutions have internal rules and incentives to control their members, as well as to interact with their environment. Those formal structures certainly do exist, and are extremely important in our social and political lives, but they may, however, be too formal to meet many of the challenges that the society and the economy present for would-be governors.This incomplete nature of formal institutions then creates the opening for informal patterns of behavior to emerge as institutions. Constitutions may define the ways in which legislatures function, up to a point, but beyond that point informal rules and patterns become the dominant means of shaping behavior (Lauth 2000). Conversely, the completeness of some institutions, and the detail of their rules, may also assist in the emergence of informal institutions. Doing business with some bureaucracies may be perceived as being so difficult that informal institutions-bribery or clientelism-emerge to facilitate transactions (Kaufmann, Hooghiemstra, and Feeney 2018).Informal institutions, however, must go beyond being simple, regular patterns of behavior. Two friends who meet every Tuesday morning for coffee have not created an institution. They may, however, be functioning within an informal institution such as reciprocity, especially if they are members of a broader social network, and they agree to take turns paying for the coffee. What is important here is whether there are norms at work B. Guy Peters University of Pittsburgh aCknowledgmentsSince the start of this research project, I have received invaluable support and encouragement from many mentors, colleagues, friends, and academic organizations. First and foremost, I am very thankful to the Scientific and Technological Research Council of Turkey (Türkiye Bilimsel ve Teknolojik Araştırma Kurumu) for its financial support. Thanks to the TÜBİTAK grant (No. 118K281), I was able to conduct extensive research on symbiotic informal institutions and collect original qualitative and quantitative data. I feel indebted to B. Guy Peters, whose works on institutional theory triggered, guided, and inspired my own thinking and research on institutions. I am also thankful to him for his continuous and generous scholarly support and encouragement at each stage of my career.

show abstract

Ethnic and Religious Prejudices in the Turkish Social Landscape

Cited by 8 publications

References 43 publications

Problematizing the Diversity Debit Hypothesis

Problematizing the Diversity Debit Hypothesis

Inter-Religious Social Prejudice among Indonesian Muslim Students

How Informal Institutions Matter

Contact Info

Product

Resources

About