This study conducted among Muslim first and second generation immigrants living in Italy is based on intergroup theory to examine the relationship between three identity dimensions (religious, ethnic, and national) and affective ratings of multiple religious subgroups (Catholics, Jews, non-believers and Buddhists). 204 Muslim immigrants participated in structured interviews, and a series of mixed-design analysis of variance (ANOVA) was performed. The findings showed clear differences between first and second generation: compared to second generation, the former reported higher levels of religious and ethnic identity and more negative feelings towards other religious groups (in particular, Jews, non-believers, and Buddhists). Muslim first and second generations do not differ in the affective ratings of Catholics. Furthermore, all three identity dimensions were significantly associated with feelings towards religious outgroups: ‘total’ Muslim identification and high ethnic identity were linked to more negative ratings of religious outgroups (Jews, non-believers), while high level of national (Italian) identity was linked to positive feelings towards outgroups among second generations. The results are discussed within the tradition of social identity theory, highlighting the salience of religion as an identity marker for intergroup relationships.
Il presente studio cui hanno partecipato 204 immigrati musulmani di prima e seconda generazione residenti in Italia, si basa sulla teoria integruppi ed esamina la relazione tra alcune dimensioni identitarie (religiosa, etnica e nazionale) e le valutazioni affettive espresse dagli immigrati nei confronti di diversi outgroup religiosi (cattolici, ebrei, non credenti e buddisti). Sui dati, raccolti tramite un’intervista strutturata, è stata eseguita una serie di analisi ANOVA. I risultati mostrano chiare differenze tra prime e seconde generazioni immigrate: queste ultime - rispetto alla prime generazioni, riportano livelli più elevati di identità religiosa ed etnica e sentimenti più negativi nei confronti di altri gruppi religiosi (in particolare, nei confronti di ebrei, non credenti e buddisti). Prime e seconde generazioni musulmane non si differenziano invece nelle valutazioni affettive espresse nei confronti dei cattolici, che rappresentano anche l’outgroup oggetto dei sentimenti più positivi. Inoltre, i risultati confermano il legame tra le tre dimensioni identitarie esaminate e i sentimenti espressi nei confronti dei diversi outgroup religiosi: un’identificazione religiosa "totale" e un’alta identità etnica risultano associate a valutazioni più negative degli outgroup religiosi (in particolare, ebrei e non credenti), mentre un alto livello di identità nazionale (italiana) è associato a sentimenti più positivi espressi dalle seconde generazioni. I risultati, discussi nel solco della tradizione della teoria dell'identità sociale, consentono di riflettere - accanto alle più note dimensioni etniche e nazionali - sul ruolo della religione e dell’appartenenza religiosa nelle relazioni integruppi.
Giuliani, C., Samarotto, A., Lanz, M., Regalia, C., Dimensioni identitarie e sentimenti verso gli outgroup religiosi nella migrazione musulmana in Italia, <<RICERCHE DI PSICOLOGIA>>, 2020; (1): 135-157. [doi:10.3280/RIP2020-001007] [http://hdl.handle.net/10807/155157]
Dimensioni identitarie e sentimenti verso gli outgroup religiosi nella migrazione musulmana in Italia
Giuliani, Cristina
Primo
;Lanz, Margherita
Penultimo
;Regalia, Camillo
2020
Abstract
This study conducted among Muslim first and second generation immigrants living in Italy is based on intergroup theory to examine the relationship between three identity dimensions (religious, ethnic, and national) and affective ratings of multiple religious subgroups (Catholics, Jews, non-believers and Buddhists). 204 Muslim immigrants participated in structured interviews, and a series of mixed-design analysis of variance (ANOVA) was performed. The findings showed clear differences between first and second generation: compared to second generation, the former reported higher levels of religious and ethnic identity and more negative feelings towards other religious groups (in particular, Jews, non-believers, and Buddhists). Muslim first and second generations do not differ in the affective ratings of Catholics. Furthermore, all three identity dimensions were significantly associated with feelings towards religious outgroups: ‘total’ Muslim identification and high ethnic identity were linked to more negative ratings of religious outgroups (Jews, non-believers), while high level of national (Italian) identity was linked to positive feelings towards outgroups among second generations. The results are discussed within the tradition of social identity theory, highlighting the salience of religion as an identity marker for intergroup relationships.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.