The Effects of Gender on Tolerance
Donna Wolosin, RN, PhDInternational Journal of Social Science and Human Research
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Abstract
The study provided an overview of the various effects of multiculturalism on society’s tolerance to accept others different than themselves. This phenomenon is increasing due to geopolitical factors and changes in immigration, which have created more multicultural, super diverse, and convivial societies. It explored the effects of immigration on individual tolerance. Aiming for a global input, data was collected from 44 countries. Participants (N = 601), both female and male immigrants and nonimmigrants, completed a 52-item religious tolerance survey. Although tolerance has been defined in several ways and measured dissimilarly, this study focused on three aspects of tolerance: factor 1: Tolerance involves ethical behavior that must ensure respect and coexistence and emphasizes living differently and yet peacefully with others; factor 2: Tolerance involves reasonable arguments and free discussions that lead to the truth and factor 3: Tolerance implies a spectrum of behavior that lea...
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Tolerance entails acceptance of the very things one disagrees with, disapproves of or dislikes. Tolerance can be seen as 'a flawed virtue' because it concerns acceptance of the differences between others and ourselves that we would rather fight, ignore, or overcome. However 'flawed' a virtue it may be, tolerance may be the only thing that stands between peaceful coexistence and violent intergroup conflict. This makes tolerance a topic of great scientific as well as practical importance. While scholars have systematically studied political (in)tolerance and the closely related subject of prejudice for over half a century now, many conceptual and empirical puzzles remain unsolved. This may well reflect the complex nature of tolerance and the dilemmas which are intrinsic to the idea of toleration. In this article an examination of the paradoxical nature of tolerance is followed by a review of the academic literature and empirical findings on (political) tolerance and its primary sources. To conclude, future challenges for tolerance research are outlined. It is argued that tolerance research would benefit from a stronger interdisciplinary approach: an intergroup relations perspective on tolerance would enhance our understanding of the nature of tolerance and the social circumstances in which it emerges.
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More often than not, intolerance is extremely rejected in favour of tolerance simply because of the belief that the latter produces a better chance of inter-personal relationship in a pluralistic society. In this sense tolerance will mean to allow others to practise their religious belief without hindrance. While the term 'allow' carries a legal import i.e. authorisation, toleration means only the absence of objection rather than genuine approval of another's religious belief. It is therefore the argument of this paper that tolerance already divides between the powerful and the less-powerful, the privileged and the less-privileged. It is this inherent weakness in tolerance that makes the paper to insist on frank dialogue; truth-meeting-truth.
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This article is aimed to analyze the need for handling social conflict through the planting of tolerance values in multicultural societies that in line with statutory provisions. It is a socio-religious study that, to some extent, applies a legal approach. A library study was conducted by collecting data and information from textbooks, scientific journals, website contents. The legal analysis was based on principles and norms contained in legislation and regulations. It applies Miles and Huberman's interactive analysis model which includes data reduction, data presentation, and conclusion. The study suggested that planting tolerance values ??is a grand and noble concept that would become an organic part of Indonesia. Tolerance is functioned as a guardian, safeguard, peace-maker, and unifier communication and interaction to realize good relations between community members. Besides, the law on handling of social conflict has covered the mechanism to address this matter by means of...
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This book focuses on religious tolerance and intolerance in terms of practices, institutions, and intellectual habits. It brings together an array of historical and anthropological studies and philosophical, cognitive, and psychological explorations by established scholars from a range of disciplines. The contributions feature modern and historic instances of tolerance and intolerance across a variety of geographies, societies, and religious traditions. They help readers to gain an understanding of the notion of tolerance and the historical consequences of intolerance from the perspective of different cultures, religions, and philosophies. The volume highlights tolerance's potential to be a means to build bridges and at the same time determine limits. Whilst the challenge of promoting tolerance has mostly been treated as a value or practice of demographic or religious majorities, this book offers a broader take and pays attention to minority perspectives. It is a valuable reference for scholars of religious studies, the sociology of religion, and the history of religion. Anne Sarah Matviyets was a Research Associate and PhD student in the Department of Jewish Philosophy and Religion at the University of Hamburg, where she pursued research on modern Jewish philosophy. Since May 2023 she is chief curator of the Berend Lehmann Museum for Jewish History and Culture in Halberstadt.
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In current intellectual discourse, some scholars believe tolerance is unnecessary to interreligious interaction, viewing it either as veiled indifference toward others and their religious idiosyncrasies, or as crude relativism rooted in denial of the truthclaims and moral obligations of religious traditions. This essay addresses these ideas, and explores the possible connotations and hermeneutics of tolerance, providing a fresh reading of its role and value within interreligious relations and dialogue. It proposes a new status for tolerance, by exploring its potential meanings and values in perception of the self, and not just of the other. It then examines Christian-Muslim relations in Middle Eastern history and their notion of tolerance and reinterprets it in light of the Qur'anic notion of 'la ikrah'. A re-conception of tolerance is proposed, which invokes a new understanding of religiosity and religious affiliation: being tolerant in interreligious relations and dialogue means being one's true religious self.
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This article was written with the aim that religious life, especially in Indonesia, can be harmoniously fostered. Coherent life in a pluralistic society will be harmonious if all people of different religions have a tolerance for each other. History records many bloodshed in the name of religion due to the lack of understanding between one another, which should be manifested in an attitude of tolerance. The ethnographic method used refers to a new ethnography that considers events as social and cultural formations of society that exist in stucturing the mind, deeply explored, therefore, they come out of the mind of the research object. This study additionally uses a phenomenological approach. Research with a phenomenological approach seeks to understand the meaning of various events and human interactions in a specific situation. In multicultural societies, followers or adherents of religion play a dominant role in the religious teachings they embrace or even among them there are groups of people who are indifferent to the religion they believe in. Such circumstance can lead into disturbance but also direction toward understanding the existence of a religion along with the bearers. The emergence of interfaith awareness manifested in tolerance can reduce or minimize clashes between communities of different religious views. The motto of "agree in disagreement" is a strong social capital in religious tolerance.
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This paper attempts to explore religious tolerance through the lens of Western and Islamic philosophy. Understanding tolerance and peaceful coexistence is an urgent need in this pluralistic and conflict-ridden world. Tolerance and respect toward others " right to practise one " s religion is even considered an important aspect of the human rights issue. The concept of tolerance is clearly developed in Islam and the teachings of Prophet. But the 09/11 attack in the US and the emergence of Islamic extremists / terrorists groups such as Taliban, Al Qaeda, Boko Haram and ISIS and their atrocities show to the world that the philosophy of Islamic teachings basically lead to intolerance, disharmony and extremism and rejects religious diversity and pluralism. Further, those groups defend their actions based on literal or extreme interpretation of Islam. As a result it raises the question whether Muslims can fit into the modern or pluralistic society? On the contrary, in reality, other Muslim scholars argue that those interpretations are in twisted forms but the world hears little from these alternate voices. It shows that Islam is interpreted in both extreme and tolerant manners. This article is divided into two parts; the first part focuses on the concept of tolerance in the Western philosophy. The second part analyses Islamic philosophical perspective of religious tolerance based on the writings of philosophers who are seen as either extreme or moderate.
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Th e term 'tolerance' has fallen on tough times. People who prefer intolerance, policies of 'zero tolerance,' or claim not to tolerate the intolerant or the intolerable are only partly responsible. Th ey share culpability with those who call for moving Beyond Tolerance (as Gustav Niebuhr and others have titled several recent books) to deeper and fuller attitudes of acceptance, affi rmation, respect, and celebration of all myriad, manner, and variety of diversity. Yet some religious and nonreligious people balk at what they see as indiscriminate approbation of ideas, activities, or worship they deem false or improper. It may be diffi cult, if not impossible, to celebrate features of faiths or ideologies that perceptibly contradict or oppose one's own. When communities have experienced decades, centuries, or millennia of discord, ambivalent or tolerant coexistence could be "as good as it gets," at least for a time. Where affi rmation is impracticable, toleration and coexistence for adherents of diff ering or confl icting religions and ideologies should be considered indispensable in a spiritually diverse world. Jacob Neusner, Bruce Chilton, and other contributors address such dissonances in Religious Tolerance in World Religions by inspecting political, scriptural, historical, theological, and ritual resources for tolerance (and to a lesser degree, intolerance) in ancient Greece, Rome, and Israel; classical and contemporary Judaism, Christian ity, Mormonism, Islam, Buddhism, and Hinduism. Neusner and Chilton defi ne tolerance as the capacity to live alongside diff erent religious traditions, including possibilities for nonbelievers to be "accorded an honorable position within the social order" (p. vii). Th ey preface by acknowledging that American, British, and Canadian expressions of religious tolerance owe a special debt to Christianity. Religious Tolerance in World Religions collates sixteen essays and an "Ancient Sources" index. It continues Neusner and Chilton's longtime collaboration in related compendiums such as Jewish-Christian Debates (Fortress, 2000), Altruism in
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Scholars disagree over whether Islam hinders the development of liberal democracy in Muslim-majority countries. We contribute to this debate by assessing the influence of Islam at the individual and national levels on ethnic, racial, and religious tolerance in 23 countries. Our analyses are based on a set of multilevel models fitted to World Values Survey data and national-level contextual information from various sources. Our findings suggest that people living in Muslim-majority countries tend to be less tolerant than are those living in Western countries. Although a significant part of this difference is attributable to variation in level of economic development and income inequality, Muslim countries remain less tolerant even after controlling for these factors. On the other hand, controlling for other individual-level factors, nonpracticing Muslims in Western countries are more tolerant than are all others in both Muslim-majority and Western countries. This finding challenges common claims about the effects of Islam as a religion on tolerance, suggesting that it is Islamic political regimes—not Islam itself—that pose problems for social tolerance.
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