Search results

This paper aims to analyze the relationship between religious differences (i.e. religious diversity and tolerance diversity), on the one hand, and dysfunctional intergroup conflicts, on the other.

A quantitative research design is used, through which the paper examines 47 public schools in India.

Religious diversity, that is, the distribution of heterogeneous religious affiliations in an organization, is unrelated to dysfunctional intergroup conflicts. By contrast, tolerance diversity, that is, the heterogeneity of organizational members' beliefs regarding the question of how strictly religious commandments should be followed, is positively related to dysfunctional conflicts.

The results of this study are limited to public organizations in the Indian context.

Since religious diversity is not connected to intergroup conflicts, fostering religious diversity in organizations could render the societal norm “unity in diversity” more authentic and attractive. This in turn would enhance the ability of different religions to cooperate in Indian organizations. In contrast with religious diversity, the heterogeneity of religious tolerance is significantly related to intergroup conflicts; a possible remedy could be the use of a transformational leadership style.

This study is the first to investigate both religious diversity and tolerance diversity in their effects on the emergence of intergroup conflicts, that is, apparent emotional tensions between organizational subgroups.

Using a sample of 86 countries over the 1960–1999 period, this paper investigates the differential growth effects of ethnic division across cultural regions. While the evidence supports a negative relationship between ethnic fragmentation and economic growth, this relationship is significant only for Africa and Latin America. This study also uses a religious measure of ethnic fragmentation, and finds that religious diversity has a positive impact on growth. This impact, however, is present only in the Middle East and East Asia. Some possible reasons behind the heterogeneous effects of ethnic diversity are also explored.

The purpose of this paper is to investigate the relationships between measures of ethnic and religious heterogeneity on the one hand and measures of inequality and redistribution on the other, using state‐level US data.

The relationship between ethnic/religious heterogeneity and inequality/redistribution is estimated, first, with ordinary least squares (OLS) and then with generalized method of moments (GMM). The principal explanatory variables for inequality and redistribution in the study are ethnic and religious polarization and fractionalization measures.

It is found that inequality is positively associated with polarization and has an inverse‐U relationship with fractionalization. These findings are bolstered by findings of indirect effects of ethnic and religious heterogeneity on inequality through their influence on welfare programs.

This is the first paper investigating the magnitude of possible direct and indirect effects of ethnic and religious heterogeneity on income inequality using US data.

In the light of intensifying academic discourses on contemporary religious education in Hong Kong, this paper aims to examine how the interreligious model (i.e. that features teaching religious variety rather than a particular faith) is consistent with Hong Kong’s social context. It begins with a theoretical conceptualization that interreligious education originates from certain preconditions and is only understood contextually. Next, the analysis identifies the preconditions within Hong Kong milieus: sociodemographic, sociocultural and legal.

Theoretically driven case study. The paper analyses Hong Kong's development toward interreligious education.

Albeit most conceptualizing of interreligious education has been conducted in Europe, the study finds the model functional to Hong Kong. Moreover, these preconditions-religious heterogeneity, freedom of religion and secularity – are met, although with their specifics. These preconditions, however, do not imply imperativeness yet rather feasibility if the interreligious model adheres to Hong Kong’s educational aims.

This study develops theoretical lenses for interreligious education in Hong Kong. First, it analyzes religious heterogeneity, freedom of religion and secularity within the Hong Kong milieus and reveals Hong Kong’s capacity to implement the interreligious model. It also advances scholarship on interreligious education in relatively underexplored settings (referring not simply to Hong Kong but to Chinese societies and contemporary Asia).

This paper aims to examine how population heterogeneity contributes to poverty in 17 high-income Organization for Economic Cooperation and Development countries during 1980-2005.

The operational strategy involves linking poverty with heterogeneity directly as well as indirectly through welfare state policies as a latent variable in a structural equation framework.

Findings support the widely held poverty-reducing roles of welfare state policies. Ethno-racial and religious diversities are found to positively contribute to welfare state policies and, through them, lower poverty, whereas immigration assumes opposite roles.

Data limitations on population and especially ethno-racial and religious heterogeneity caution against definitiveness.

The findings are useful in understanding the heterogeneity connection of welfare state policies and poverty.

Purpose – Previous studies have found that, for those born after 1960, individuals raised with no religious affiliation were less likely than any other religious group to complete a college degree. This finding is surprising in light of the increasing educational attainment of the American public, as well as the finding that declining religious belief is often presumed to accompany higher education. In this chapter, we explore the changing relationship between religious nonaffiliation and educational attainment for Americans over the past three decades.

Methodology – In order to disentangle the mechanisms behind this relationship, we consider the heterogeneity of nonaffiliates and examine educational attainment for three types of religious “nones.” Using the General Social Survey (1972–2008), we look for cohort differences in attaining a bachelor's degree among persistent nones, disaffiliates, and adult affiliates.

Findings – While being raised in no religious tradition was once predictive of higher odds of completing a college degree, the positive relationship between being raised a religious none and college completion has reversed itself in the past 30 years. Instead, for individuals born after 1960, being raised in no religious tradition is actually associated with lower odds of completing a 4-year college degree relative to adults who were raised in any religious tradition and continue to claim a religious identity in adulthood. This effect is particularly pronounced for adults who maintain no religious identity throughout the life course.

Social implications – We propose some explanations for this finding, with a particular emphasis on the potential significance of religious social networks in adolescence.

The purpose of this paper is to address the impact of caste and religious diversity on individual‐level social capital.

Based on the World Bank's field tested assessment tools, SOCAT, the field survey of the authors' study considers data related to most of the indicators of social capital. This study considers stratified random sampling method. The selection of four municipalities was done by purposive method and the data include information on 440 households from four municipal wards chosen from four municipalities of West Bengal. Out of four municipalities, two are most homogenous (Serampore) and most heterogeneous (Ashoke Nagar Kalyan Garh) along caste dimension and the other two are most homogenous (Purulia) and most heterogeneous (Santipur) religion based municipalities. Caste and religious heterogeneity are measured by an index of ethnic fractionalization, ETHNIC; the index calculates the probability that two randomly‐chosen individuals will not belong to the same group.

Using different measures of social capital, results of the analysis strongly support adverse effect of ethnicity on individual non‐structural social capital. The data set and results imply that for every dimension, the formation of social capital for each individual is higher among same (homogeneous) individuals along caste and religious dimensions in their social sphere. Moreover the level of structural social capital in the form of associations and cognitive form are lower than individual form of non‐structural social capital for each individual, irrespective of interactions between same or different (heterogeneous) types.

The study is important in that it tries to explore the impact of diversity along caste and religious dimensions on the non‐structural individual social capital, in an Indian context; whereas all the previous literature focuses on diversity along ethno‐linguistic and racial lines and most of these studies consider social capital at aggregative level.

While former literature has shown that people have a strong tendency to seek religious support during difficult times, knowledge gaps exist in how the mechanism of religiosity works to support employees’ mental status and performance. Therefore, based on self-categorization theory, this study aims to examine the effects of employees’ intrinsic and extrinsic religiosity on building their mental toughness and mindfulness and the further formation of employees’ political skills.

Data was collected from 404 full-time hotel employees working in 34 hotels in Turkey during the coronavirus (COVID-19) pandemic in spring 2020. Structural equation modeling was used to examine the proposed hypotheses.

Results of this study show that intrinsic religiosity improves employees’ mental toughness, while extrinsic religiosity enhances employee mindfulness. Additionally, both mental toughness and mindfulness help employees to develop political skill.

This study enriches knowledge to workplace religiosity literature and expands the research scope of religion-related research in hospitality and tourism literature. Future studies are recommended to consider religious heterogeneity and longitudinal design.

To foster employee mental well-being, hotel firms should create a religious-friendly workplace and develop religion-friendly policies. Opportunities should be created within hospitality organizations for employees to develop and use their political skills in needed work aspects.

The findings of this study contribute to valuable theoretical and practical implications. To the best of the knowledge, this study is one of the first attempts to study hotel employees’ religiosity during the COVID-19 pandemic.

Social origins theory proposes that countries cluster around different models according to how public welfare spending affects nonprofit sector scale (Anheier & Salamon, 2006; Salamon & Anheier, 1998). This article confronts these assumptions about a liberal, corporatist, and social democratic model with results from a comparative analysis of highly industrialized countries with extensive welfare arrangements. We focus on nonprofit sector employment in relation to total employment in the welfare field, including education and research, health, and social services. Explanatory factors are public welfare spending, share of income from donations, and religious homogeneity. Qualitative Comparative Analysis (QCA) (Ragin, 2000) is applied to sort countries in types. The results show that the consequences of public sector welfare spending on nonprofit welfare employment vary depending on other social conditions. In liberal countries, low public sector welfare spending results in a small nonprofit share of employment. The preconditions are low religious homogeneity and large shares of nonprofit income from donations. In other Western European countries, the size of public sector welfare spending is inversely proportional with the size of the nonprofit share of employment, depending on religious homogeneity. The Nordic countries have the highest religious homogeneity, and largest public welfare costs, and accordingly, the smallest share of nonprofit welfare services. However, a similar “crowding out” pattern can be found in the presumably corporatist countries such as France, Austria, and also to some extent in Germany and Italy. In the other end of the line, we find the Netherlands, which is the clearest example of the presumed corporatist pattern in this sample. Religious homogeneity comes into play in both the liberal and the Western European causal constellation in accordance with Weisbrod's theory of government failure/market failure (Weisbrod, 1977), which indicates that this factor is more important for nonprofit welfare regimes than previously thought.

Diversity plays a vital role in the sustainable development of any country. Discrimination, segregation and bigotry are rampant causes of social evil and do great harm to our society. This study aims to investigate whether ethnic and religious diversity affects the country’s well-being or not, via a comparative analysis between developing and developed countries.

This study used a generalized method of moments technique for empirical analysis of 158 developing and developed countries. For measurement of ethnic and religious diversity, this study used ethnic fractionalization index of Alesina (2003).

The empirical findings indicate that ethnic and religious diversity both increases the economic prosperity for developed countries, and alternatively, it makes it more miserable for developing countries. This study suggests that organizing a diverse society is a difficult task; thus, developing countries need to promote a cohesive society like developed countries by providing equal, secure and peaceful opportunity to get fruitful results of diverse populations.

This study investigates a comparative analysis between developing and developed countries regarding impact of ethnic and religious diversity on economic development.