Religious group solidarity organizes others into outgroups by identity

Evidence

Stronger reli­ gious identification seemed to organize people’s social perceptions in much the same way as other social identities, leading the religious to respond to diverse others as outgroup members. As noted in the introduction, this perception might reflect the practice of religion largely within race such that race serves as a proxy for religious group identity. Fur­ thermore, religious groups may promote ethnocentrism by sharply differentiating between believers and nonbelievers (Altemeyer, 2003) and may perceive resource conflicts between themselves and out-group members (Jackson & Hunsberger, 1999). These factors explain why people with a stronger religious identity expressed more prejudice toward other races. — Deborah L. Hall and David C. Matz and Wendy Wood, Why Don’t We Practice What We Preach? A…, 77

Categorization

• XREF: Connects directly to the reader’s framing — solidarity sustained by an outgroup/enemy construction (believers vs. nonbelievers), and race as a proxy cutting through religious identity. — connects to: Religiosity branches into conformity-based and benevolence-based motive clusters with distinct social effects. — Deborah L. Hall and David C. Matz and Wendy Wood, Why Don’t We Practice What We Preach? A…, 8; Group identity is constructed by designating outsiders as others; Social identity derives its value from comparisons against out-groups — John T. Jost and Jim Sidanius, Political Psychology, 2718 (+4 more)
• DEFINE: Explains why religious identity behaves like any social identity for ingroup/outgroup perception rather than uniquely moral.

Related

• Religious racism stems from group identification and conformity values, not theology itself. (similarity 0.85)
• Intergroup identification plus conventional life values, not doctrine, drive religious racism. (similarity 0.84)
• Strong religious identification predicts derogation of out-group members rather than anti-prejudice conviction. (similarity 0.83)
• Social identity derives its value from comparisons against out-groups (similarity 0.81)
• Religiously motivated prosociality targets in-groups and racism targets outgroups (similarity 0.81)
• Groups whose identity means not being an out-group inevitably derogate that out-group (similarity 0.80)
• Religious identification operates through importance, deference, commitment, and superiority. (similarity 0.80)
• Religiosity branches into conformity-based and benevolence-based motive clusters with distinct social effects. (similarity 0.80)
• Intergroup relations begin when people adopt collective rather than personal identity (similarity 0.79)
• Ingroup-outgroup pairing, not either alone, drives identity shifts (similarity 0.79)
• Groups we agree with seem more unified than groups we oppose (similarity 0.79)
• Groups only compare themselves with relevant out-groups, not all available ones. (similarity 0.79)
• In-group identity is defined only through contrast with out-groups (similarity 0.79)
• Theistic religious primes activate in-group identity while nontheistic ones activate universalism. (similarity 0.78)
• Adopting a religious identity shifts the self from I to we and drives conformity. (similarity 0.78)

Broader Connections

• Group identity is constructed by designating outsiders as others #corroborates (0.88)
• Social identity derives its value from comparisons against out-groups #expands (0.75) — John T. Jost and Jim Sidanius, Political Psychology, 2718