Religion and Ethnicity Traps: Behind the Intention to Vote of Millennial Voters

Millennial voters are a potential community that is a strategic target for pairs of candidates for regional election contestation to reap the coffers of votes. The campaign approach using religious and ethnic sentiments is an alternative strategy. This study looks at religion and ethnicity influencing millennial voters’ voting intentions. The research method uses quantitative methods with multiple linear regression. The research sample was drawn randomly according to the criteria so that the answers to 280 respondents were analyzed. The study results found that religion significantly influenced millennial voter intentions, while ethnicity did not affect millennial voter intentions. Millennial voters tend not to be interested in practical politics.

Canadian Undergraduates’ Perspectives on Medical Assistance in Dying (MAiD): A Quantitative Study

Background and Objectives: In 2016, Medical Assistance in Dying (MAiD) became legal in Canada for those suffering a grievous and untreatable medical condition. Currently, it is not available to minors or to those with an untreatable mental illness, although it is likely the scope of MAiD will be widened to include persons with severe and untreatable mental illnesses. However, little is known about the factors predicting acceptance or rejection of MAiD for persons with either a grievous medical condition or an untreatable mental illness. Methods: A survey was administered to 438 undergraduate students to examine factors associated with their acceptance or rejection of MAiD. The survey included four different scenarios: a young or old person with an untreatable medical condition, and a young or old person with an untreatable mental illness. Demographic questions (age, sex, religion, etc), personality measures, and an attitude towards euthanasia scale were also administered, as well as questions assessing participants’ general understanding of MAiD and their life experiences with death and suicide. Results/Conclusion: Overall, most of the Canadian undergraduate participants accepted MAiD for both terminally ill and mentally ill patients; however, different variables, such as age, religion, and ethnicity, predicted the acceptance or rejection of MAiD for each scenario.

Who Owns the Central Mosque? Ethnic Identity and the Struggle for Spiritual Space in Epe, Southwest Nigeria

Religion and ethnicity are core attributes of identity in West Africa, and the majority of the population defines itself in relation to these values. But most studies of religious conflict in Nigeria focus on the conflicts between the two great world religions, Islam and Christianity. Equally, studies of ethnic conflict tend to focus on conflict between different language groups. This article shows that it is also important to focus on sub-ethnic difference, and the meso-level conflicts and tensions that often occur within each faith. In Epe, a coastal town in Lagos, southwest Nigeria over eighty percent of the population profess Islam, but remain distinguished as different social and ethnic sub-groups, as “Ijebu Epe” and “Eko Epe.” Over time, both groups invested in ethno-religious contestation, which led to open conflict when they were brought together in the same local Council and differed over the ownership of the only Central Mosque in the town. The study shows that the struggle for the soul of the first Epe Central Mosque at Oke Balogun between Ijebu Epe and Eko Epe was used in pursuit of both spiritual and political power, and in order to gain control over important resources. This study therefore provides empirical evidence that ethnic and group differences do affect some aspects of religious practices and can even lead to rivalry within the same religion.

Intersecting religion and ethnicity: Drawing boundaries in talk-in-interaction

People of Romani background are usually labelled as members of an “ethnic minority” and identified along dominantly ethnicized notions and markers. Discursively, this neglects individuals’ different self-perceptions and multiple belongings. This contribution looks at interactional data and material from workshops conducted in Germany as part of the EU-wide initiative RoMed (Mediation for Roma). The initiative aimed to strengthen opportunities for local participation by people of Romani background in various European cities and communities between 2011-2017. A conversation analytical approach (e.g. at practices of categorization) is used to examine excerpts from group discussions ahead of a meeting with public officials. From an intersectional perspective I look at how boundaries are drawn, blurred, or destabilized between issues of religiosity and ethnicity. The article discusses boundary-drawing as a symbolic ordering process, highlighting the hegemonic discourses which are reproduced and challenged in the investigated linguistic material. The boundaries drawn and negotiated show the delicate balance between the staging of ethnic and religious affiliations and concerns and their political mobilization.

People’s Relational Agency in Confronting Exclusion in Rural South India

Social exclusion is considered critical for understanding poverty, livelihoods, inequality and political participation in rural India. Studies show how exclusion is produced through relations of power associated with gender, caste, religion and ethnicity. Studies also document how people confront their exclusion. We use insights from these studies – alongside science and technology studies – and rely on life history narratives of ‘excluded’ people from rural Tamil Nadu, to develop a new approach to agency as constituted by two contrasting ways of relating: control and care. These ways of relating are at once social and material. They entangle humans with each other and with material worlds of nature and technology, while being mediated by structures such as social norms and cultural values. Relations of control play a central role in constituting exclusionary forms of agency. In contrast, relations of care are central to the agency of resistance against exclusion and of livelihood-building by the ‘excluded’. Relations can be transformed through agency in uncertain ways that are highly sensitive to trans-local contexts. We offer examples of policy-relevant questions that our approach can help to address for apprehending social exclusion in rural India and elsewhere.

Cardiac and Other Presentation and Clinical Outcomes of COVID-19 Pandemic among Different Ethnic and Religious Populations in The City of Jerusalem

Background: The COVID‑19 pandemic is an ongoing global pandemic. Jerusalem with its 919,400 inhabitants has a wide variety of populations, of which 62% are Jews (36% ultra-orthodox; 64% non-ultraorthodox) and 38% Arabs which were largely affected by the pandemic. The aim of our study was to understand the different presentations, course and clinical outcomes in these different ethnical and cultural groups in Jerusalem in the COVID-19 pandemic. Methods: We performed a cohort study of all COVID-19 patients admitted between March 9 - July 16, 2020 to the two university medical centers in Jerusalem. Patients were divided according to their religion and ethnicity into 3 main groups: 1) Ultra-Orthodox Jews; 2) other (non-Ultra-Orthodox) Jews and 3) Arabs. Results: Six hundred and two patients comprised the study population. Of them the 361 (60%) were Ultra-Orthodox Jews; 166 (27.5%) non-Ultra-Orthodox Jews and 75 (12.5%) Arabs. The Arab patients were younger than the Ultra-Orthodox Jews and the non-Ultra-Orthodox Jews (51±18 year-old vs. 57±21 and 59±19, respectively, p<0.01), but suffered from significantly more co-morbidities. Moreover, hemodynamic shock, ischemic ECG changes and pathological chest x-ray were all more frequent in the Ultra-Orthodox patients as compared the other groups of patients. Being an Ultra-Orthodox was independently associated with significantly higher rate of Major Adverse Cardiovascular Events (MACE) [OR=1.96; 95% CI (1.03-3.71), p<0.05]. Age was the only independent risk factor associated with increased mortality rate [OR=1.10; 95% CI (1.07 - 1.13), p<0.001]. Conclusions: The COVID-19 first phase in Jerusalem, affected different ethnical and cultural groups differently, with the Ultra-Orthodox Jews mostly affected by admission rates, presenting symptoms clinical course and MACE (Acute coronary syndrome, shock, cerebrovascular event or venous thromboembolism). It is conceivable that vulnerable populations need special attention and health planning in time of pandemic, to prevent rapid distribution and severe morbidity.

The Earnings Difference of Workers in Indonesia: 2007 and 2014

The purposes of this study are to measure the earnings difference and the factors that influence earnings difference between 2007 and 2014 using data sourced from the Indonesian Family Life Survey (IFLS) in 2007 and 2014. The income determinant analysis results found that the longer a person's education year and work experience, the higher the income. Income will be even greater if someone is a man, lives in urban areas, and works in the non-agriculture sector. Moreover, there is no evidence that religion and ethnicity affect income. Then, I used the Blinder-Oaxaca decomposition method to distinguish the factors contributing to the difference in income to be explained factors and unexplained factors. It was found that that the income gap between 2007 and 2014 was 13.2 percentage points. Endowment factor contribution is more significant than unexplained factors. Furthermore, decomposition at different income levels shows that the endowment factor's effect on earning difference is getting smaller at higher income levels.

The Roles of Islamic Education Teachers Strategy in Embedding Multicultural Values

The objective of the paper is to find out the strategy of Isalamic education teachers in embedding multicultural values at a senior high school in Palu. The study used a qualitative case study method. Data were gathered through direct observation, un-depth interviews with the school’s teachers, and written material analyses. This study found that the teachers of the school embedded multicultural values through humanistic approach in taching and daily school’s interaction. Students were given tolerance understanding to respect religion and ethnicity differences. The curriculum of the school was also redusugned by integrating multicultural values. Intolerance attitudes were strongy prohibited and stric rules to respect each other were imposed. Islamic education teachers were imposed to teached moderate Islamic teachings which respect multicultural values. Radical Islamic views were prohibited to teach in the school. Muslim and non-Muslim students were treated equally regarding their views and beliefs.

Culture–Religion—Ethnicity (Alliance of Identities in the Environment of Foreign Slovak Communities)

Is religion and faith in today’s economically and culturally globalized modern society just a conservative experience, tradition, and sentiment, or an anthropological universal, the primary essence of every individual and collective identity and a practical tool for realizing spiritual, cultural, and social needs? The community’s culture, religion, and ethnicity are most significant in contrast (or on the border) with others. The existence of minorities is determined by their being defined against the majority and characterized by differences. Contemporary Slovak communities living abroad, such as ethnic, cultural, and religious minorities, are a compelling object of research into the relationship between culture, religion, and ethnicity. Our paper examines the role this relationship plays in their identification, cultural, and revitalization processes.