Christian nationalism and white racial boundaries: examining whites' opposition to interracial marriage

How does the convergence of national and religious identities potentially fortify white racial boundaries in the USA? Focusing on openness to racial exogamy as an indicator of racial boundaries, we examine the link between Christian nationalism and white Americans' views towards their hypothetical daughter marrying an African American, Latino, or Asian. Drawing on insights from social identity complexity theory, we argue that the convergence of religious and national identities serves to reinforce in-group boundaries, thereby fortifying notions of white purity, and consequently, strengthening whites' discomfort with potential race-mixing in marriage. Multivariate analyses of national survey data demonstrate that Christian nationalism is strongly associated with an increase in white Americans' discomfort with a daughter marrying any racial minority, and particularly African Americans. We demonstrate how the convergence of religious and national identities in Christian nationalism influences whites' regulating of racial boundaries (evidenced in intermarriage attitudes) above and beyond the independent effects of political conservatism or religious exclusivism.     

Presidents,priests, and prophets: covenantal Christian nationalism and the challenge of biblical analogy

This article explores the elaboration and application of the Old Testament idea of ‘covenant’ among Zambian church leaders who are Christian nationalist activists. In this framework, Zambia serves as an analogue of biblical Israel, while contemporary government and church leaders are the analogues of Old Testament kings, priests, and prophets. This covenantal approach presents challenges. On the one hand, government support for Christian nationalism encourages the compliance of church leaders with state-led religious projects; on the other hand, however, the analogical reading of the biblical text on which this support depends casts the church in a prophetic role, which in turn opens the door for criticism of the government. Christian nationalist activists in Zambia therefore find themselves caught in a double-bind that simultaneously encourages submission and critique. An analysis of this process contributes an important non-Western perspective to contemporary discussions of Christian nationalism. It also complicates easy interpretations of Christian nationalism as abetting state power by demonstrating its critical possibilities.     

Nationalism,displacement, and ethnoreligious differentiation in Turkey’s southern borderlands

Drawing on ethnographic fieldwork in Turkey’s southern province of Hatay, near the Syrian border, this paper examines the shifts in the positioning of ethnoreligious differences vis-à-vis Turkish nationalism over the past decade. Hatay was annexed to Turkey from French Mandate Syria in 1939, 16 years after the foundation of the Turkish nation-state, and did not experience the national homogenization that characterized the transition from the Ottoman Empire to the Turkish Republic in the post-WWI era. Its ensuing ethnoreligious diversity with a population composed of bilingual (Turkish-Arabic) Jewish, Christian, Alawi, and Sunni communities characterized the region’s peripheral border status until the new millennium. In this paper, I focus on two major shifts in Turkish politics which reoriented the ethnoreligious identities of these communities. First, I interrogate the short-lived turn to pluralism in mid-2000s to late-2000s when Hatay’s religious diversity gained prominence as an exemplar of Turkish Muslim tolerance. Built on the nostalgia for Ottoman cosmopolitanism against Turkey’s Republican model of nationalism, this regime celebrated the ethnoreligious difference of Hatay’s residents as long as they were identified as representable elements of the nation. I then turn my attention to the emergent ruptures in this discourse of multireligious nationalism with the outbreak of the Syrian War, Turkey’s foreign policy, and the arrival of Syrian refugees in Hatay. In showing how both polities operated within and through rather than replaced the formerly hegemonic understandings of national unity, this paper reveals the constant reworking of national and ethnoreligious identities at the Middle Eastern borderlands.     

Knowing,understanding and practising democratic citizenship: an investigation of the role of religion among Muslim,Christian and non-religious adolescents

The aim of this study is to examine the relation between religiosity and civic competences required to practise democratic citizenship. We compare non-religious, Christian and Muslim adolescents in the Netherlands to see whether (a) there is a relation between religion and civic competences, and (b) whether this differs depending on religious denomination. In the public debate, the reconcilability of Islamic beliefs and democratic citizenship is often questioned, but the relation between the two lacks empirical support. Results from analyses on data of 364 adolescents in the Netherlands indicate that religious adolescents have more developed democratic competences than non-religious adolescents. This is the case both for Christian and Muslim adolescents. The strength of religiosity does not play a role in predicting civic competences. Importantly, no differences are found between the civic competences of Muslim and Christian youth.     

The effects of prenatal exposure to Ramadan on stature during childhood and adolescence: Evidence from the Indonesian Family Life Survey

Many pregnant Muslim women fast during the Muslim holy month of Ramadan. A number of studies have reported negative life outcomes in adulthood for children who were prenatally exposed to Ramadan. However, other studies document minimal to no impact on neonatal indicators. Using data from the Indonesian Family Life Survey consisting of 45,246 observations of 21,723 children born to 9771 mothers, we contribute to the current discussion on prenatal exposure to Ramadan by examining the effects on stature (height-for-age Z-scores, weight-for-age Z-scores, and body-mass-index-for-age Z-scores: HAZ, WAZ, and BAZ, respectively) from early childhood to late adolescence (0–19 years of age). We introduce an objective mother’s religiosity indicator to improve the intention-to-treat estimations. Children were classified into three groups based on their mother’s religion-religiosity: religious Muslims, less-religious Muslims, and non-Muslims. Using cluster-robust mother fixed-effects, we found negative effects on stature for children born to religious Muslim mothers. The effects were age-dependent and timing-sensitive. For example, children born to religious Muslim mothers were shorter in late adolescence (15–19 years of age) compared to their unexposed siblings if they were prenatally exposed in the first trimester of pregnancy (HAZ difference = −0.105 SD; p-val. <0.05). Interestingly, we found positive effects on stature for exposed less-religious Muslim children that peak in early adolescence (10–14 years of age) and negative effects on stature for exposed non-Muslim children that occur only in early childhood (0–4 years of age). We nuance our discussion of health and socioeconomic factors to explain these surprising results.     

Becoming Sinless: Converting to Islam in the Christian Solomon Islands

ABSTRACT   Islam is beginning to have a significant presence in the predominantly Christian nation of Solomon Islands. A few well-educated Islanders were drawn to Islam's elegant monotheism and promise of unity in the 1980s and early 1990s, but numbers have grown significantly in the years following a violent civil conflict (1998–2003). Many of these new Muslim converts, especially those from the island of Malaita, seem preoccupied with the problem of sin and blame Christianity for destroying customary rules, especially those enforcing gender segregation. Echoing long-standing Malaitan critiques of Christian freedom, they say that Christians rely too heavily on God's grace and their own ability to resist temptation. Unlike Christianity and similar to the traditional religion of the islands, Islam provides clear moral rules for living. Seeking an escape from a cycle of sin and redemption, these ex-evangelical Christians now see in Islam the possibility of becoming sinless.     

Nationalist Anxiety or the Fear of Losing Your Other

The nation of the nationalists is always conceived to be in crisis. There is always an other standing between them and ‘it’. ‘It’ is often the impossible goal of a ‘totally gratifying nation’. Within a psychoanalytic framework, gratifying this nation is perceived as a fantasy, an object-cause of desire (Lacan), that is, a practical impossibility that neverthless keeps the practitioner trying to reach it. Within such a framework the other standing between the nationalists and their goal becomes a necessary subjective construction which allows the conversion of the impossibility of the nationalist fantasy into deferred possibility. The crisis presented by nationalist thought as triggered by the presence of the other is in fact a mode of reproducing the nationalists' belief in themselves and their nation. The ‘real’ crisis is when nationalists ‘lose’ their other and are forced to face the impossibility of the desired nation. Such situations can be described as states of nationalist anxiety. This paper, based on research during the civil war in Lebanon, examines certain events where the Lebanese Christian Nationalists were faced with the threat of losing their Muslim other. The paper describes the states of anxiety generated by this ‘threat’ and the nature of the strategies the Christian militias deployed to bring their state of anxiety to an end.     

Racial and ethnic differences in perceptions of discrimination among Muslim Americans

I use data from the 2011 Pew Survey (N?=?1,033) to examine the prevalence and correlates of perceived discrimination across Muslim American racial/ethnic groups. Asian Muslims report the lowest frequency of perceived discrimination than other Muslim racial/ethnic groups. Nearly, all Muslim racial/ethnic groups have a few times higher odds of reporting one or more types of perceived discrimination than white Muslims. After controlling for socio-demographic characteristics, the observed relationships persist for Hispanic Muslims but disappear for black and other/mixed race Muslims. Women are less likely than men to report several forms of discrimination. Older Muslims report lower rates of perceived discrimination than younger Muslims. White Muslim men are more likely to report experiencing discrimination than white, black and Asian Muslim women. The findings highlight varying degrees of perceived discrimination among Muslim American racial/ethnic groups and suggest examining negative implications for Muslims who are at the greatest risk of mistreatment.     

Hyphenated Selves: Muslim American Youth Negotiating Identities on the Fault Lines of Global Conflict

In the wake of the events of September 11, Muslim-American youth found that the multiple cultures within which they live were suddenly and alarmingly in conflict. The developmental consequences of living in a world fractured by religious and ethnic terror have yet to be determined for Muslim youth in the United States. This exploratory, mixed-method study begins to examine how Muslim youth negotiate their identities in these challenging times. Documented in the surveys, narrated in the interviews, and drawn into their identity maps, Muslim-American youth (n = 70) ages 12 to 18, vividly portrayed their interior lives as a dialectic labor of psychological reconciliation – piecing together what we call hyphenated selves. The results show that Muslim youth experience discrimination, sometimes to an extreme degree. We observed diversity in how youth deal with the challenges of growing up Muslim in post 9/11 US, ranging from “telling nobody” to policing each other within the Muslim community. In addition we found that males and females negotiate their Muslim and American identities in different ways.     

The molecular basis of autosomal recessive diseases among the Arabs and Druze in Israel

The Israeli population mainly includes Jews, Muslim and Christian Arabs, and Druze In the last decade, data on genetic diseases present in the population have been systematically collected and are available online in the Israeli national genetic database (). In the non-Jewish population, up to 1 July 2010, the database included molecular data on six diseases relatively frequent in the whole population: thalassemia, familial Mediterranean fever (FMF), cystic fibrosis, deafness, phenylketonuria and congenital adrenal hyperplasia, as well as data on 195 autosomal recessive diseases among Muslim Israeli Arabs, 11 among the Christian Arabs and 31 among Druze. A single mutation was characterized in 149 out of the 238 rare disorders for which the molecular basis was known. In many diseases, mutation had never been observed in any other population and was present in one family only suggesting that it occurred as a de novo event. In other diseases, the mutation was present in more than one community or even in other populations such as Bedouins from the Arab peninsula or Christians from Lebanon. In the 89 other disorders, more than one mutation was characterized either in the same gene or in more than one gene. While it is probable that most of these cases represent random events in some cases such as Bardet Biedl among the Bedouins, the reason may be a selective advantage to the heterozygotes.     

An Exploration of Cultural Identity Patterns and the Family Context among Arab Muslim Young Adults in America

While many studies have explored cultural adaptation and development and its correlates among adult Arab immigrants to the United States (U.S.), little empirical work has focused on Arab youth who were raised in the U.S., particularly Arab Muslim young adults. The present study explores cultural identity patterns and the sociodemographic and family contexts of 150 Arab Muslim American young adults ages 18–25 who completed an Internet study. The participants fell into three cultural identity groups: High Bicultural, Moderate Bicultural, and High Arab Cultural. Although all three groups demonstrated positive general family functioning, the Moderate Bicultural group was distinct in that they were less likely to be engaged or married, and they experienced less family support and more family acculturative stressors. The results highlight the importance of the family context in contributing to a stronger sense of cultural identity for young adults who fall at the intersection of Arab and American culture and Muslim faith.     

Religion,ethnicity and politics: Hindu and Muslim Indian immigrants in the United States

This article focuses on the political struggles between Hindu and Muslim Indian immigrant groups in the United States over the definition of "Indianness". Hindu Indian American organizations define India as a Hindu society and are strong supporters of the Hindu nationalist movement in India. Muslim Indian American organizations, on the other hand, view India as a multi-religious and multicultural society. They are striving to safeguard India's secularism and towards this end, have entered into coalitional relationships with lower caste groups. Both types of organizations are working to influence American and Indian politics in line with their respective interests, leading to an exacerbation of the conflict between the two immigrant groups. This article examines the reasons for this development and its implications, both for the development of an Indian American community in the United States and for religion and politics in India.     

‘Minority’ as a sociological concept

This article considers how a Muslim cultural discourse of ‘propriety’ has influenced Muslim Arab Sudanese ethnic identity in two locations and time periods in an expanding diaspora. Focusing in particular on women and their embodied practices of whitening and propriety in Egypt in the nineties and the United Kingdom a decade later, I argue that the recent turn towards Muslim expressions of Sudaneseness is a form of resistance to racial labelling. While Sudanese have rejected being labelled ‘black’ in Egypt and in the UK, their renegotiation of a Muslim religious identity in the diaspora nevertheless confirms a racialized Sudanese ethnicity. This study contributes to the rethinking of ethnicity in a transnational space where ethnic nationalism and globalized Islamic discourse intersect with local histories and hierarchies of race and gender.     

Ritual Efflorescences in a Sri Lankan Muslim community: The interplay of local,national and pan‐Islamic identities

This article examines the interplay of local, national, and international historical and contemporary processes as manifested in a Sri Lankan Muslim village festival. The author shows that the festival is a product of the historical isolation of the village and its attempt to establish a distinct Muslim social identity. In contemporary Sri Lanka a separate Muslim identity is no longer in doubt and the festival has become a focal event for competing and, potentially, mutually exclusive social identities as exemplified by Sufism, Sri Lankan nationalism, and pan‐Islamic fundamentalism.     

A morphological analysis of marsupial mammal higher-level phylogenetic relationships

Phylogenetic relationships among marsupial taxa have proven to be more complex than the simple grouping of species by continent. Recent marsupials are distributed across the New World, Australia, New Guinea, and certain neighboring islands. Morphological characteristics of various groups bridge different geographical areas. We investigated the origin of these characteristics by assembling a morphological data matrix consisting of a new suite of 149 postcranial characters and incorporated a series of previously published data on the craniodental (76 characters) and soft tissue (5 characters) anatomy. Twenty‐one marsupial terminal taxa representing all the major radiations of marsupials and 10 outgroups, most of which are exceptionally well‐preserved fossils such as Vincelestes, Ukhaatherium, and a few basal metatherian taxa, were investigated. A maximum parsimony analysis was conducted, resulting in one most parsimonious tree. Relationships among outgroups are congruent with current understanding of mammalian phylogeny. All currently accepted marsupial orders were recovered by the analysis. We confirmed previous results showing the South American “monito del monte”Dromiciops nested within the Australasian radiation. Within this australidelphian clade, Dromiciops was closely allied with the Diprotodontia. The South American paucituberculates appeared more closely related to the Australidelphia than to the American Didelphimorphia. The marsupial mole Notoryctes and the Peramelia were closely allied to each other and in turn were the sister group of the Dromiciops plus Diprotodontia clade. This pattern of relationships left Dasyuromorphia as the most basal offshoot of the Australidelphia. Whereas this tree topology recovers some signal that had been detected by previous studies, morphological and/or molecular, some novel hypotheses are also supported.     

Digging the rabbit hole,COVID-19 edition: anti-vaccine themes and the discourse around COVID-19

This article draws on a broadcast popular among the anti-vaccine community to map out six themes used by the broadcast to mislead viewers about COVID-19. The themes are the claim that “they” – government and pharma – are lying to you, claims that COVID-19 is an excuse to remove civil liberties, viewing everyone as an expert, claiming that science cannot save us, skewing the science, and a claim that “they” are out to harm the viewers. The article points out that similar themes are used to mislead followers with anti-vaccine information. It highlights the concern that these themes will not only mislead people who are already anti-vaccine about the pandemic, but may draw in people who are not anti-vaccine but are seeking information about COVID-19, and suggests some options for dealing with the misinformation. Scientists benefit from understanding these claims, as we are often tasked with providing rebuttals to this misinformation.     

Religious Affiliation Modulates Weekly Cycles of Cropland Burning in Sub-Saharan Africa

Vegetation burning is a common land management practice in Africa, where fire is used for hunting, livestock husbandry, pest control, food gathering, cropland fertilization, and wildfire prevention. Given such strong anthropogenic control of fire, we tested the hypotheses that fire activity displays weekly cycles, and that the week day with the fewest fires depends on regionally predominant religious affiliation. We also analyzed the effect of land use (anthrome) on weekly fire cycle significance. Fire density (fire counts.km^-2) observed per week day in each region was modeled using a negative binomial regression model, with fire counts as response variable, region area as offset and a structured random effect to account for spatial dependence. Anthrome (settled, cropland, natural, rangeland), religion (Christian, Muslim, mixed) week day, and their 2-way and 3-way interactions were used as independent variables. Models were also built separately for each anthrome, relating regional fire density with week day and religious affiliation. Analysis revealed a significant interaction between religion and week day, i.e. regions with different religious affiliation (Christian, Muslim) display distinct weekly cycles of burning. However, the religion vs. week day interaction only is significant for croplands, i.e. fire activity in African croplands is significantly lower on Sunday in Christian regions and on Friday in Muslim regions. Magnitude of fire activity does not differ significantly among week days in rangelands and in natural areas, where fire use is under less strict control than in croplands. These findings can contribute towards improved specification of ignition patterns in regional/global vegetation fire models, and may lead to more accurate meteorological and chemical weather forecasting.     

SPECIES PHYLOGENY OF COSMARIUM AND STAURASTRUM (DESMIDIACEAE) BASED ON RBC L SEQUENCES

Cosmarium and Staurastrum are the two most diverse genera of placoderm desmids (Family Desmidiaceae), with approximately 1100 and 800 species, respectively. Phylogenetic analysis of relationships of species has been extremely difficult. In a monograph of North American placoderm desmids, Prescott et al. described early phylogenetic work that concluded Staurastrum to be polyphyletic and certainly polymorphic. Likewise, Cosmarium has also been viewed as polyphyletic, and a number of workers have proposed splitting these genera. The classical view of West and West grouped species within each genus into two divisions and 6–8 sections based on wall features and semicell shape. We sequenced rbc L from 18 species of Cosmarium (2 divisions, 7 sections) and 12 species of Staurastrum (2 divisions and 7 sections) and performed a phylogenetic analysis (parsimony, maximum likelihood, bootstrap) using other placoderm desmids and Zygnematales as outgroups. The results exhibit little support for the monophyly of sections or divisions of the two genera. Furthermore, although there is support for the monophyly of clades within each genus, there is also support for a separate clade containing species from both genera.     

Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt

This article offers a theoretical framework to understand Muslim–Christian relations in contemporary Egypt. I argue that the interdependence of power relations, emotions, and symbolic boundaries are the key to understanding minority emotions as a political product and a boundary marker. Particular emotions of Christian minorities invoked during interactions and non-interactions with Muslim neighbours reveal the distance between the two groups, while cultivating cohesion among Christians. Data collected from participant observation in public spaces of a religiously tolerant neighbourhood in Cairo and in-depth interviews with 27 Coptic Christians show that indirect violence and daily microaggressions, triggered by the power disparity, unfold internalized fear and ‘righteous indignation’, negative feelings including anger and irritation against unjust treatment. Findings also discuss Coptic strategies to dismiss negative emotions. The interdependent framework, which has been largely understudied, expands our scope of understanding how power relates to minority emotions and symbolic boundaries between ethnic and religious groups.