Fatalism and revolution: expanding our understanding of fatalism during a unique political opening in Egypt

Rashwan, Basem; Jenkins, J. Craig

doi:10.1080/13629387.2017.1316716

Cited by 7 publications

(11 citation statements)

References 35 publications

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“…The data explained that the higher attitude of the fatalism of students towards disasters resulted in lower perception of earthquake risk. This finding corroborates several studies in the field of psychology, which show that empirical fatalism beliefs have a negative effect on decision-making and human behaviour (Rashwan & Jenkins 2017 ). It is feared that fatalism will have an impact on the lack of disaster preparedness (Baytiyeh & Naja 2016 ; McClure, Allen & Walkey 2001 ).…”

Section: Discussionsupporting

confidence: 91%

“…Meanwhile, internal control is a condition when individuals feel that an event depends on their behaviour (Rotter 1966). This opinion was corroborated by Rashwan and Jenkins (2017), which states that fatalism is a belief that significant events in life are outside of individuals. Those who hold to the views of fatalism believe in the power of nature or luck.…”

Section: Fatalismmentioning

confidence: 93%

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The role of knowledge and fatalism in college students related to the earthquake-risk perception

Aksa

Utaya

Bachri

et al. 2020

Jàmbá Journal of Disaster Risk Studies

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At present, the earthquake-risk perception research in Aceh only focuses on the general public. Limited research examines earthquake-risk perceptions amongst students. This exploratory study is focused on geography education students because this study programme has integrated disaster education into its curriculum. This study aims to find the extent to which earthquake knowledge and fatalism beliefs affect earthquake-risk perception. The survey was conducted on 210 students using questionnaires. Using the Spearman correlation test, the results of this study revealed that there was a positive and significant relationship between earthquake knowledge and risk perception with coefficients (0.200) and significance (0.004). Meanwhile, fatalism beliefs have a negative and significant relationship to the perception of earthquake risk with correlation coefficient (−0.224) and significance (0.001). This means that the higher the fatalism attitude of students towards disasters, the lower the perception of earthquake risk. It is feared that fatalism will have an impact on the lack of disaster preparedness. Fatalism beliefs are complex issues that require joint efforts from governments, religious leaders, educational institutions and the media to reduce them.

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Section: Discussionsupporting

confidence: 91%

Section: Fatalismmentioning

confidence: 93%

The role of knowledge and fatalism in college students related to the earthquake-risk perception

Aksa

Utaya

Bachri

et al. 2020

Jàmbá Journal of Disaster Risk Studies

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“…(F.,27,female,social worker,Hebron) It is clear from our informants' words that in Palestinian/Muslim culture, deference to God's will does not imply taking a passive and fatalistic approach to life; rather, acceptance means individually and collectively cultivating active engagement with life, which-given that all destiny is under divine control-is ultimately not at the disposal of the occupying force (Ryan, 2015). In other words, the religious fatalism displayed by our participants, whereby destiny is controlled by an omniscient God, is distinct from empirical fatalism, whereby fate alone controls events (Rashwan & Jenkins, 2017). Thus, protesting and actively resisting an oppressive colonial power, and opposing the traumatic master narrative of the Palestinian diaspora and catastrophe (al Nakba), may be viewed as a coherent part of an overall divine plan that can also include a share of individual and collective suffering (Hammack, 2010).…”

Section: Meaningfulnessmentioning

confidence: 94%

Rethinking sense of coherence: Perceptions of comprehensibility, manageability, and meaningfulness in a group of Palestinian health care providers operating in the West Bank and Israel

Veronese

Dhaouadi

Afana

2020

Transcult Psychiatry

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Drawing on a salutogenic perspective, we explored sense of coherence (SOC) in a group of Palestinian mental health care providers living and working in Israel and the occupied Palestinian territories (West Bank). Specifically, we conducted a qualitative exploration of the cultural characteristics of SOC and its components ( comprehensibility, manageability, and meaningfulness) in two groups of Palestinian Muslim helpers. We found that context-specific features of SOC can mobilize generalized resistance resources for coping with traumatic and stressful experiences, even in an environment characterized by political instability, military violence, and social trauma. Ten main themes emerged from the thematic content analysis: acceptance, reacting to adversity, acknowledging human insecurity (comprehensibility), self-control, talking to family, education as a resource for survival, connecting to the severity of the event, responsibility as a source of control (manageability), religiosity, and sense of belonging (meaningfulness). The Islamic faith, as expressed through the concepts of Sumud and Taslim, seemed to permeate individuals’ ability to attribute meaning to historical and transgenerational trauma, as well as to their ongoing traumatic conditions, thus acting as their ultimate source of health and wellbeing. A holistic, spiritual, and collectivist outlook helped respondents to approach their lives with optimism. We discuss the implications for mental health care providers and future research directions.

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“…In reflecting on pre-Islamic Arabic poetry, Gasimova (2014) argues that at times, individuals would challenge fate or look for ways to overcome fate to determine their own destiny. Demonstrating that empirically, Rashwan and Jenkins (2017) showed that both Christian and Muslim Egyptians endorsed beliefs in primary control (termed empirical fatalism: "I decide my future") alongside beliefs in divine control (termed theological fatalism: "God has decided my future and it is a matter outside of my control"). The authors found no differences between Muslim and Christian participants, and they found that the two beliefs were uncorrelated, suggesting that endorsing primary control beliefs does not prohibit beliefs in secondary control in Arab samples (Rashwan & Jenkins, 2017).…”

Section: Control In Arab Contextsmentioning

confidence: 97%

“…Demonstrating that empirically, Rashwan and Jenkins (2017) showed that both Christian and Muslim Egyptians endorsed beliefs in primary control (termed empirical fatalism: "I decide my future") alongside beliefs in divine control (termed theological fatalism: "God has decided my future and it is a matter outside of my control"). The authors found no differences between Muslim and Christian participants, and they found that the two beliefs were uncorrelated, suggesting that endorsing primary control beliefs does not prohibit beliefs in secondary control in Arab samples (Rashwan & Jenkins, 2017). Similarly, looking at data from the 2002 Gallup Poll of the Islamic World, Acevedo (2008) reported that Saudi and Lebanese respondents showed beliefs in primary control (measured similarly to Rashwan and Jenkins empirical fatalism, but reverse coded; thus, lower scores are interpreted here as indicating primary control) and beliefs in divine control (theological fatalism).…”

Section: Control In Arab Contextsmentioning

confidence: 97%

“What was meant to be” versus “what might have been”: Effects of culture and control on counterfactual thinking.

Maitner¹,

Summerville²

2022

Journal of Personality and Social Psychology

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Counterfactual thinking is a ubiquitous feature of daily life with links to causal reasoning. Therefore, we argue that cultures that vary in perceptions of what controls important life outcomes may also vary in counterfactual thought. Investigating White American and United Arab Emirates-based Arab participants' counterfactual potency and spontaneous counterfactual thinking, we found that Arab participants endorsed counterfactual thoughts less than White Americans, and were unaffected by the routine nature of action when negative outcomes were severe. Differences in counterfactual endorsement in response to severe negative outcomes were linked to greater beliefs in divine control and fate in Arab participants, and not to religiosity, reinforcing an important role of perceptions of control in counterfactual thought. However, although reporting less counterfactual endorsement overall, Arabs showed a similar pattern of counterfactual thought to White Americans when negative outcomes were mild, or when reporting spontaneous thought. Arabs likewise showed a similar pattern of regret as White Americans regardless of event severity, reporting more regret when outcomes resulted from unusual action. These patterns suggest a dissociation between affect and cognition, and between what kind of outcomes are subject to counterfactual scrutiny in Arab participants.

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Fatalism and revolution: expanding our understanding of fatalism during a unique political opening in Egypt

Cited by 7 publications

References 35 publications

The role of knowledge and fatalism in college students related to the earthquake-risk perception

The role of knowledge and fatalism in college students related to the earthquake-risk perception

Rethinking sense of coherence: Perceptions of comprehensibility, manageability, and meaningfulness in a group of Palestinian health care providers operating in the West Bank and Israel

“What was meant to be” versus “what might have been”: Effects of culture and control on counterfactual thinking.

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