Sacred Violations, Perceptions of Injustice, and Anger in Muslims

Brown, Allan; Abernethy, Alexis D.; Gorsuch, Richard L.; Dueck, Alvin

doi:10.1111/j.1559-1816.2010.00608.x

Cited by 23 publications

(25 citation statements)

References 40 publications

(57 reference statements)

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“…To date, research on American Muslims has examined how anti-Muslim sentiments and societal stereotypes affect American Muslims’ religious coping (e.g., Abu-Raija et al, 2010; Brown et al, 2010), youth identity formation (e.g., Fine and Sirin, 2007) and emotions in response to the 10-year anniversary of 9/11 (Rodriguez Mosquera et al, 2013). The future of psychology as an inclusive discipline lies in expanding its theories and methods to include under-studied cultural, ethnic, gender, and religious communities.…”

Section: Discussionmentioning

confidence: 99%

“…This study is novel as previous research on American Muslims has mainly focused on youth identity formation (e.g., Fine and Sirin, 2007; Sirin et al, 2010); religious coping (e.g., Abu-Raija et al, 2010; Brown et al, 2010); and emotions about the 10-year anniversary of 9/11 (Rodriguez Mosquera et al, 2013). Furthermore, sadness has typically been examined in the context of grief and bereavement (Bonanno et al, 2008).…”

Section: Introductionmentioning

confidence: 99%

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American Muslims’ Anger and Sadness about In-group Social Image

2017

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We present a novel study on the role of gender in perceptions of and emotions about in-group social image among American Muslims. Two hundred and five (147 females, 58 males) American Muslims completed a questionnaire on how Muslims feel in U.S. society. The study measured both stereotypical (i.e., ‘frightening,’ ‘oppressed’) as well as non-stereotypical in-group social images (i.e., ‘powerful,’ ‘honorable’). In particular, participants were asked how much they believe Muslims are seen as ‘frightening,’ ‘oppressed,’ ‘honorable,’ and ‘powerful’ in U.S. society, and how much anger and sadness they feel about the way U.S. society views Muslims. Participants believed Muslims are seen in stereotypical ways (i.e., as ‘frightening’ and ‘oppressed’) more than in non-stereotypical ways (i.e., as ‘powerful’ and ‘honorable’). Moreover, perceived in-group social image as ‘powerful’ or ‘honorable’ did not predict the intensity of felt anger or sadness. In contrast, the more participants believed Muslims are seen as ‘frightening,’ the more intense their anger and sadness. Furthermore, responses to perceived social image as ‘oppressed’ were moderated by gender. American Muslim female participants believed that Muslims are seen as ‘oppressed’ in U.S. society to a greater extent than male participants did. In addition, perceived social image as ‘oppressed’ only predicted anger for female participants: the more female participants believed Muslims are seen as ‘oppressed,’ the more intense their anger. This study contributes to the scarce literature on American Muslims in psychology, and shows that both anger and sadness are relevant to the study of perceived social image.

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Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

American Muslims’ Anger and Sadness about In-group Social Image

2017

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“…In their study of a community sample, Pargament et al (2005) found that people who perceived their negative Ufe events to be violations of the sacred reported more intrusive thoughts and greater anger and less post-traumatic growth. Other studies on desecration also show that perceptions of sacred violation have negative ties to health and weU-being (e.g.. Brown et al 2010;Kjumrei et al 2009;Mahoney et al 2002). For example, working with a community sample of divorced adults, Krumrei et al (2009) examined the role of three spiritual responses to divorce for psychological adjustment, one of which is desecration.…”

Section: Desecrationmentioning

confidence: 93%

“…The more they recaUed that they experienced their parents' divorce as desecration (and sacred loss), the more they reported current depression, anxiety, and painful feelings about the divorce, including heightened paternal blame, self blame, loss and abandonment, seeing Ufe through the filter of divorce, and intrusive thoughts (Warner et al 2008). Brown et al (2010) worked with a sample of 151 Canadian MusUms to examine MusUm anger in response to sociopolitical events perceived as a sacred violation. They found that sacred violations and perceptions of injustice were associated with greater levels of anger, with sacred violations being the stronger predictor.…”

Section: Desecrationmentioning

confidence: 99%

On the Links between Perceptions of Desecration and Prejudice toward Religious and Social Groups

Abu‐Raiya

Pargäment

Mahoney

et al. 2011

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With the introduction of a theory of spirituality, a new line of research has emerged that can facilitate a more in-depth understanding of religion and prejudice. Central to this line of research is the concept of desecration, or perceived violations of what the individual holds sacred. Empirical studies of desecration bave consistently shown tbat appraisals of desecrations predict prejudice even after partialling out traditional religiously-based predictors of prejudice (e.g., fundamentalism, particularism). Studies bave also indicated tbat tbe impact of desecration on prejudice may be affected by several spiritual coping factors tbat may mitigate (e.g., compassion, exposure to tbe core values andteacbings of otber groups) or exacerbate (e.g., demonizing otbers, believing otbers are being punisbed by God) tbese effects. Researcb and tbeory on spirituality, sanctification, desecration and spiritual coping more generally, can belp researcbers and society gain a deeper appreciation of bow specific religious beliefs and bebaviors significantly intensify or ameliorate prejudice towards social subgroups.Prejudice is a widespread, disturbing social phenomenon that, not surprisingly, has generated a large body of empirical research by social scientists.

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“…Inventories recording differential exposure to stressful political events within protracted political conflicts and crises have also been used with adults (e.g., Muldoon & Downes, ; Muldoon, Schmid, & Downes, ). Brown, Abernethy, Gorsuch, and Dueck () interviewed an ethnically diverse sample of Muslims residing in Toronto (Canada) area and asked them about 20 present‐day adverse political events that might have affected them personally (i.e., direct exposure), affected someone they knew, or that they became aware of via media reports (i.e., vicarious exposure). The events ranged in severity and discreteness (or chronicity), and included, for example, body searches at airports, hostility toward traditional Islamic dress, insolent religious cartoons, desecration of the Qur'an, or ongoing Israeli–Palestinian conflict.…”

Section: Stressors Associated With Political Violence and Oppressionmentioning

confidence: 99%

Can appraisals of common political life events impact subjective well‐being?

Kaniasty

Jakubowska

2014

J Applied Social Pyschol

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This study examined the psychological impact of global subjective appraisals of influence exerted on people's lives by common political events. A list of 24 political events was administered to a random sample of 400 adults in Poland. Political selfefficacy, interest in politics, perceived political social support, and political collective efficacy were also assessed as potential moderators of the link between political stress appraisals and subjective well-being (satisfaction with life, sense on anomie, positive affect). Perceptions of the negative influence of political stressors on one's life and the life of the country were associated with concomitant variations in subjective well-being. Among psychosocial resources, political self-efficacy consistently moderated the influence of appraisals of political stressors on satisfaction with life and positive affect.

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Sacred Violations, Perceptions of Injustice, and Anger in Muslims

Cited by 23 publications

References 40 publications

American Muslims’ Anger and Sadness about In-group Social Image

American Muslims’ Anger and Sadness about In-group Social Image

On the Links between Perceptions of Desecration and Prejudice toward Religious and Social Groups

Can appraisals of common political life events impact subjective well‐being?

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