Dr. Rowatt: Like other forms of intolerance and prejudice, religious intolerance and prejudice are likely byproducts of how human brains process perceived threats, subsequent emotional reactions, worldview defense and self-regulation ability. For example, human minds very quickly categorize individuals into social groups, some of which evoke unjustified fears or disgust reactions. Both religion and prejudice can increase security and comfort in a natural and social world full of imagined or real threats and dangers. APA: What does psychological research say about the growth of religious prejudice within society? Dr. Rowatt: Expressed religious prejudice is fairly low in most cultures, but covert forms of religious prejudice assessed by implicit measures are likely higher. It’s a tricky question because the self-report measures are susceptible to a variety of influences that could lead one to question their accuracy.
APA: How does religious bigotry develop and grow in a person? How can a person curb his/her intolerant feelings?
Dr. Rowatt: A variety of factors contribute to the growth and development of both religiousness and prejudice within a person – including biological processes, maturation, socialization experiences, group identity and cultural learning styles. Curbing intolerant feelings requires a certain degree of emotional awareness and social intelligence. People with an internal motivation to respond without prejudice, for example, are fairly skilled at overriding initial incorrect automatic evaluations and responding with kindness, compassion and civility. But not everyone is motivated to respond without prejudice. Relatively automatic or learned prejudices might also decrease by using peaceful intergroup contact, mindfulness meditation or by creating feelings of being different, yet part of a special group.
APA: Given the recent violent activity by extremist groups, including al-Quaida and the Islamic State group, do you see any evidence of increasing prejudice against Muslims in general?
Dr. Rowatt: My sense is that activity by extremists can increase negative evaluations, distrust or even hatred of people who share similar national or religious identities with extremists. According to FBI data, from 2000 to 2013, hate crimes against Muslims increased sharply but persons who identified with the Jewish faith tradition were the most hated religious group in the United States during this time period. Of course, when interpreting frequencies like this, it is important to consider the percentages of Jews or Muslims in the larger population. APA: How is it that the actions of small minority of people can affect the public's view toward a larger group, such as Muslims overall?
Dr. Rowatt: Widely distributed media reports can make infrequent extreme crimes, or weather-related disasters for that matter, seem more common than they actually are. Broadcasting crimes on air, in print and online makes them appear to the human mind to be more frequent than they actually are and this can affect our attitudes.
APA: Are acts of religious violence/intolerance around the world increasing? If so, which modern day factors have contributed to this phenomenon?
Dr. Rowatt: Again, it is not easy to find good data to inform a question like this. Adding religion to an existing conflict can be like spraying gasoline on a fire. That is, when religion is infused into tribal conflicts or wars between nations, the conflicts tend to intensify. A 2012 study by Steven Neuberg of over 190 pairs of groups at 97 sites around the world revealed increased conflict between groups was predicted independently and interactively by the degree to which religion was a part of a group’s everyday life.
APA: Does psychological research provide any guidance as to how people can effectively manage religious differences without displaying intolerance and hatred toward others? Dr. Rowatt: I believe that diversity of religious beliefs and experiences is culturally important. For someone motivated to manage religious differences effectively, I would start by searching for common ground. World religions often share important core values (e.g., love of neighbor) and contemplative practices that could be building blocks for cooperation and peaceful relations. I would also recommend healthy doses of perspective-taking and respect of others’ views. Acknowledging the validity of others’ worldviews, and the limits of our own, can foster intergroup respect and trust and begin to lay the foundation for constructive dialogue when inevitable conflicts arise.
Dr. Rowatt can be contacted at [email protected] or (254) 710-2254.
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