How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

dc.WoS.categoriesPsychology, Multidisciplinary; Religionen_US
dc.authorid0000-0001-5692-8594en_US
dc.contributor.authorSüerdem, Ahmet
dc.contributor.authorZhang, Robert Jiqi
dc.contributor.authorLiu, James H.
dc.contributor.authorCai, Huajian
dc.contributor.authorMari, Silvia
dc.contributor.authorQu, Xiaoyan
dc.date.accessioned2020-12-03T11:21:33Z
dc.date.available2020-12-03T11:21:33Z
dc.date.issued2020-10
dc.description17 pagesen_US
dc.description.abstractCosmopolitan Orientation's (COS) relationship with personal religiosity, organizational religiosity, and national identity was examined in nationally representative samples from 19 societies (13 mainly Christian, 2 Muslim, and 4 societies with historically Buddhist influences, N = 8740). Multi-group structural equation models found that personal religiosity was a positive and significant predictor of global prosociality (willingness to help others in a global community) overall (b = .18), and in 13 of 19 societies. This relationship was stronger in countries higher on the Human Development Index. National identity was overall a weak and positive predictor of global prosociality (b = .06) and respect for cultural diversity (b = .07), but results were culturally variable. There were negative relationships between national identity and COS indicators in Germany, the UK and USA (countries with active anti-immigration discourses popularized by populist right-wing politicians). Separate analyses for different religious groups found that among Christians, personal religiosity was positively associated with global prosociality, respect for cultural differences, and cultural openness (in that order). Among Buddhists, both personal and organizational religiosity were associated with global prosociality and cultural openness. For the smaller sample of Muslims, the only significant association was the positive link between personal religiosity and global prosociality. Findings support the idea that, contrary to much established literature, there are country-level moderators, but no overall negative relationship between cosmopolitanism and religiosity or national identity at the individual-level across cultures.en_US
dc.fullTextLevelFull Texten_US
dc.identifier.doi10.1080/10508619.2020.1827192en_US
dc.identifier.issn1532-7582
dc.identifier.issn1050-8619
dc.identifier.scopus2-s2.0-85096104272en_US
dc.identifier.urihttps://hdl.handle.net/11411/2770
dc.identifier.urihttps://doi.org/10.1080/10508619.2020.1827192
dc.identifier.wosWOS:000588829400001en_US
dc.identifier.wosqualityQ4en_US
dc.indekslendigikaynakWeb of Scienceen_US
dc.indekslendigikaynakScopusen_US
dc.language.isoenen_US
dc.nationalInternationalen_US
dc.numberofauthors1000+en_US
dc.publisherRoutledge Taylor & Francis Groupen_US
dc.relation.ispartofInternational Journal For The Psychology Of Religionen_US
dc.relation.publicationcategoryMakale - Uluslararası Hakemli Dergi - Kurum Öğretim Elemanıen_US
dc.rightsinfo:eu-repo/semantics/openAccessen_US
dc.subjectIdentificationen_US
dc.subjectCitizenshipen_US
dc.subjectPatriotismen_US
dc.subjectToleranceen_US
dc.subjectPrejudiceen_US
dc.subjectValuesen_US
dc.titleHow Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societiesen_US
dc.typeArticleen_US

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