In Search of a Theoretical Explanation for the Relationship Between Religiosity and Prejudice Among Self-Identified Christians

Abstract

Numerous studies published since the 1950s have illustrated that religiosity is positively associated with prejudice (for a review see Allport & Ross, 1967; Batson, Schoenrade, & Ventis, 1993; Gorsuch & Aleshire, 1974). Research has attempted to account for the relationship between religiosity and prejudice by differentiating religious individuals by their "religious orientation" (Allport & Ross, 1967; Altemeyer & Hunsberger, 1992; Batson, 1976). However, although the concept of religious orientation has generated a considerable amount of empirical research, there has been no satisfactory theoretical explanation for why religiosity and prejudice are associated. Several authors have called for better theory within the psychology of religion (see Batson, 1997; Hunsberger & Jackson, 2005; Spilka, Hood, Hunsberger, & Gorsuch, 2003). This thesis presents an attempt to provide a plausible theoretical explanation for the relationship between religiosity and prejudice. Seven hundred and forty-seven self-identified Christians completed quantitative questionnaires across four discrete studies. Results illustrate that right-wing authoritarianism (Altemeyer, 1981, 1988, 1996, 1998) and social dominance orientation (Pratto, Sidanius, Stallworth, & Malle, 1994) explain unique variance in a range of discriminatory attitudes over and above that which is explained by religion-specific measures. Duckitt's (2001; Duckitt, Wagner, Du Plessis, & Birum, 2002) dual process cognitive-motivational model provides a meaningful theoretical framework through which to understand and interpret these results. Considered in this way, Studies 1 to 3 suggest that discriminatory attitudes expressed by religious individuals have their origins in competition-driven motivations for superiority and dominance and threat-driven motivations for security and social control. However, only the latter motivation seems to have any basis in religion. The search for the "religious determinant" of prejudice has overlooked a competition-based process that predicts prejudice within a religious context. Study 4 suggests that fundamentalist religious socialisation contributes to the development of threatening worldview schemas directly, by emphasising the notion that the world is becoming more dangerous, and indirectly, by fostering a disposition toward social conformity. In addition to this, fundamentalist religious socialisation may directly encourage religious group members to maintain strong ingroup cohesion. Together, fundamentalist religious socialisation, the disposition toward social conformity, and a dangerous worldview are theorised to trigger a motivation toward religious ingroup security and social control. In turn, this motivational goal is theorised to prompt efforts to protect themselves and their religious ingroup, and its associated religious meaning system, from realistic or symbolic threat. The applicability of Duckitt's (2001; Duckitt et al., 2002) general model to this specific context suggests that the psychological processes operating to promote and maintain prejudice within religion are the same processes that operate within other contexts (cf. Burris & Jackson, 2000). The strength of this approach to understanding religiosity and prejudice lies in its capacity to generate theoretically derived and testable hypotheses regarding the causal influence of socialisation, personality, worldview, social context, and ideology on discriminatory attitudes. Opportunities for future research, the role of religious ideologies, and the influence of salient events are discussed.