"No God in Common:" American Evangelical Discourse on Islam after 9/11

Cimino, Richard

doi:10.2307/3512048

Cited by 49 publications

(27 citation statements)

References 5 publications

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“…Furthermore, party affiliation, religious affiliation, and religiosity had no explanatory power, which is very interesting since they are the variables that are usually emphasized when dealing with American attitudes toward Muslims and Islam. 83 Ultimately, the findings suggest that the participants who did not like Muslims were more likely to perceive them as a threat and support aggressive policies against them. This supports both Kaufman and Young's assertion that the engine driving malicious identity politics is negative stereotypes, which can prompt groups to mobilize and wage war.…”

Section: Discussion Of Resultsmentioning

confidence: 91%

The Role of Emotions in Discriminatory Ethno-Religious Politics: An Experimental Study of Anti-Muslim Politics in the United States

Grillo

2014

Politics, Religion & Ideology

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There is consensus among scholars of ethno-religious conflict that elites play a pivotal role in either starting or exacerbating intergroup conflicts by evoking negative emotions such as fear, resentment, anger, and rage in the masses. However, scholars have long based these assertions on evidence from elite actions alone. Moreover, despite insights from research on nationalism about the role that positive emotions play in the process of mobilization, current research on ethno-religious conflict has focused exclusively on negative emotions. The current study addresses these gaps. Building upon symbolic politics theory and psychological theories of transformational leadership, I posit that to gain support for aggressive policies against rival groups, leaders must simultaneously evoke negative emotions associated with dislike for the rival group and positive emotions such as confidence, pride, optimism, and feeling energized. I tested this theory with an experiment that randomly exposed participants to different anti-Muslim appeals that culminated in the proposal of an array of discriminatory policies. The results suggest a causal chain. Upon hearing any anti-Muslim frame, those already holding negative attitudes about Muslims were more likely to view Muslims as a threat and experience a positive emotional response, which then led to support for discriminatory policies against Muslims. These findings suggest the way nationalist appeals are framed are much less important than pre-existing attitudes.

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Section: Discussion Of Resultsmentioning

confidence: 91%

The Role of Emotions in Discriminatory Ethno-Religious Politics: An Experimental Study of Anti-Muslim Politics in the United States

Grillo

2014

Politics, Religion & Ideology

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“…Evangelical Protestants retain a perception widespread among themselves that Islam constitutes a threat to their interests or values which revolve around world evangelization, as more people convert to Islam (Cimino 2005). Likewise, black Protestants see Islam competing for the allegiance of their family members and relatives as younger 5 Although black Protestants have developed a distinct and unified religious culture due to the history of discrimination and disadvantage in the US, there exist substantial denominational differences among them, such as sectarian conservative Protestant, mainline Protestants, and nondenominational Protestants (Sherkat 2001).…”

Section: Conclusion and Discussionmentioning

confidence: 99%

Islamophobia? Religion, Contact with Muslims, and the Respect for Islam

Jung

2012

Review of Religious Research

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In the midst of growing reservations about Muslims in America, this study seeks to explore the factors accounting for Islamophobia by utilizing nationally representative data. The findings suggest that religious affiliations have differential effects on the degree to which one respects Islam, with Christians more likely to have low regard for Islam. The image of a God who punishes his followers for their sins has a positive association with the odds of Islam being least respected among all religions. While higher frequency of contact with Muslims predicts an overall improved opinion for Islam, evangelical and black Protestants present the opposite picture. Their increased exposure to Muslims leads to lower respect for Islam. I discuss the implications of these findings for theories of intergroup contact and subcultural identity.

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“…9/11 fostered persistent anti-Muslim sentiment in America; e.g., in a 2003 survey, 47% of Americans agreed that "fanatical" applied to the religion of Islam, 40% agreed that "violent" described Islam, and 23% favored making it illegal for Muslim groups to worship in America (Cimino, 2005). The 2010 proposal by the Cordoba Initiative to build an Islamic community center with a restaurant, swimming pool, performing arts center, and prayer space on Park Place (a few blocks from Ground Zero) was especially contentious.…”

Section: Studymentioning

confidence: 97%