The Religious Context of Prejudice

Āllport, Gordon W.

doi:10.2307/1384172

Cited by 509 publications

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“…Himawan, Bambling, and Edirippulige (2017b) concluded that singles could be benefited from adopting adaptive religious coping way, which is indicated by: (1) the focus on the values rather than symbols of their religions (as according to Allport’s (1966) concept of religious orientation), (2) the less tendency to perceive God as the punishing figure (as according to Pargament, Feuille, and Burdzy (2011)), and (3) the ability to build and maintain relationship with the Higher Being and with their religious community (as according to Saroglou, 2011). By practicing this kind of religious coping, not only that singles could draw meaning of their singlehood as something that helps develop their spirituality, they also could be benefited through their involvement in the religious community, particularly if their religion does not strongly oppose the position of being singles.…”

Section: Resultsmentioning

confidence: 99%

“…Pargament and Park (1995) concluded that maladaptive religious coping is manifested in the form of denial, passivity, and resistance to social change. Denial of the reality occurs when singles are preoccupied practicing extrinsic religiousness (as described by Allport, 1966), in which they deny their real burdens associated with being singles by articulating themselves with religious attributes and rituals. Further, when singles are adopting the pessimist view of religion, such as by seeing the Higher Being as punishing figure (Pargament et al, 2011), they are more likely to be passive in their current situation and to be resistant to change.…”

Section: Resultsmentioning

confidence: 99%

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Singleness, religiosity, and the implications for counselors: The Indonesian case

2018

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This paper explores the unique role of religiosity in assisting Indonesian singles (extensively refer to those who are never married) and how it relates to the counseling and therapeutic practices with never-married clients. Whereas the role of religiosity has been drawn into scholarly attention for its effectiveness in dealing with many situations that are particularly related to social stigma, little is known regarding its role in assisting singles to overcoming stigma due to their singleness. Indonesian society regards marriage as a social achievement and this perception places singles in an undervalued position. On the contrary, the society regards positively those who demonstrate religious attributes. Therefore, religiosity is a potential factor that mediates social perception of singles who attach themselves to religious attributes (such as: religious symbols and rituals). Using database search methodology, this paper presents an overview of how religiosity assists singles in overcoming their challenges and discusses the implications of those dynamics in counseling settings.

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Section: Resultsmentioning

confidence: 99%

Section: Resultsmentioning

confidence: 99%

Singleness, religiosity, and the implications for counselors: The Indonesian case

2018

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“…While this differential influence has been operationalized using a variety of different measures and terminology, one approach that has a great deal of applicability to the current evaluation was developed by Allport (1966) and focuses on the meaning that religion has for the individual. Allport (1966) argued that religion could be expressed in individual adherents either intrinsically or extrinsically. For extrinsically-oriented individuals, religion has little real meaning or purpose and exerts little substantive influence on the worldview or behavior of believers.…”

Section: Discussionmentioning

confidence: 99%

Spiritual Occlusion and Systemic Integrity: Legal Evaluations of Due Process Protections and Freedom of Religious Expression and Practices Safeguards

Jolicoeur

Memmer

2018

Religions

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Abstract:As is the case with other constitutionally protected rights, the freedom of religion is not unlimited nor without restriction or constraint. Rather, the courts have long held that the state may have legitimate reasons for placing reasonable restrictions on the otherwise free exercise of religious practice. The courts have also held that the state cannot restrict religious practice in a capricious or gratuitous manner. However, the courts have also held that individuals have a constitutional right to due process legal protections. In many instances, these two freedoms exist independently of each other. In instances when they intersect, conflict may result from one right seeking hegemony over the other. In instances such as these, the courts may have to resolve conflicts by establishing legal principles and precedents regarding which of these constitutional protections will be granted contextual prominence over the other. Thus far, the legal evaluation of this important question has been confused at best and contradictory at worst. This has resulted in a number of substantive outcomes that pose significant challenges to the practice and application of both rights and an underlying avoidance of broader constitutional questions.

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“…The psychology of religion has come up with several usefiil concepts for the differentiation of religiosity, such as intrinsic, extrinsic and quest religiosity (Allport 1966;Batson and Ventis 1982), mysticism (Hood 2002), or religious fiindamentalism (Altemeyer and Hunsberger 1992). Can they also be applied to Implicit Religion?…”

Section: Nomolog;ical Frameworkmentioning

confidence: 99%

On Method

Schnell¹

2013

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Implicit Religion can be used as a hermeneutical tool for interpreting reality (IR-as-tool), or it can aim to describe, explain and predict aspects ofthe social world (IR-as-theory). The second approach demands the formulation of a theory, including a definitional core and related assumptions. IR-as-theory can be evaluated through methodical empirical investigation. In this article, a foundation for empirical research on IR is outlined. A post-empiricist, constructivist epistemological background for doing research on IR is suggested. The need for explication and definition is argued, as is the necessity of anchoring IR in nomological frameworks by determining convergence with and divergence from related concepts. The process of operationalization is described, taking into account different levels (content, structure, function) and units (individual, organizational, institutional, social) of analysis. Finally, the requirement of testability is addressed.To determine a theory's viability, theoretical claims have to be translated into empirically falsifiable hypotheses. Falsification can indicate biased or erroneous assumptions, whereas accumulation of support for theoretically deduced hypotheses corroborates the viability of the theory. In conclusion, it is proposed that, although initially reducing the complexity ofIR, empirical research will enhance the understanding of Implicit Religion, raise valuable new questions, inspire further exploration and suggest constructive applications ofthe theory oflR.

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The Religious Context of Prejudice

Cited by 509 publications

References 0 publications

Singleness, religiosity, and the implications for counselors: The Indonesian case

Singleness, religiosity, and the implications for counselors: The Indonesian case

Spiritual Occlusion and Systemic Integrity: Legal Evaluations of Due Process Protections and Freedom of Religious Expression and Practices Safeguards

On Method

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