团结还是分裂?宗教与社会合作:来自印度尼西亚的证据

Arya B. Gaduh
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引用次数: 6

摘要

本研究探讨宗教如何影响当代印尼的特定和普遍信任,以及群体间的歧视和宽容。我将最新一轮印度尼西亚家庭生活调查的个人层面数据与全国人口普查微数据和其他具有全国代表性的数据集结合起来,研究宗教可能影响这些态度的两个差异来源:个人的宗教虔诚度和社区的宗教构成。宗教虔诚度与特定信任和群体内偏好呈正相关,与宗教宽容负相关。群体内偏好(包括政治偏好)和个人宗教信仰之间的关联强度比性别、教育或人均支出之间的关联强度要强得多;他们在穆斯林中也表现得最为强烈,穆斯林在印尼占主导地位。这些关联对于各种识别策略都是稳健的。使用可观察对象的选择来衡量不可观察对象选择的潜在偏差,我发现不可观察对象的选择需要是可观察对象的数倍才能解释这些结果。与此同时,与之前美国和其他国家在经济学和政治学方面的实证研究一致,我发现在印度尼西亚,在宗教同质性更强的社区中,个人对社区成员的合作和信任程度更高。与此同时,为了支持Allport(1954)的最优接触假设,同质化程度更高的社区中的个人表现出更多的群体内信任,对宗教外群体成员的宽容程度更低。我还发现,隔离措施的纳入可以大大影响多样性系数的大小。在多样性条件下,隔离系数显著,且在某些结果上与宗教多样性相反。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Uniter or Divider? Religion and Social Cooperation: Evidence from Indonesia
This study investigates how religion influences particularized and generalized trust as well as inter-group discrimination and tolerance in contemporary Indonesia. I combine the individual-level data of the latest round of the Indonesian Family Life Survey with the national census microdata and other nationally representative datasets to examine two sources of variation through which religion may influence these attitudes: individual religiosity and the community’s religious composition. Religiosity is positively associated with particularized trust and in-group preference, and negatively with religious tolerance. The strengths of the associations between measures of in-group preference (including political preference) and individual religiosity are much stronger than those from gender, education, or per-capita expenditure; they are also strongest among Muslims, the dominant majority in Indonesia. These associations are robust to various identification strategies. Using selection on observables to benchmark the potential bias from selection on unobservables, I find that the selection on unobservables needs to be multiple times that on observables to explain away these results. Meanwhile, consistent with previous empirical studies in economics and political science in the United States and other countries, I find in Indonesia that individuals are more cooperative and trusting of their community members in more religiously homogeneous communities. At the same time – and in support of the optimal contact hypothesis of Allport (1954) – individuals in more homogeneous communities exhibit more in-group trust and are less tolerant of members of the religious out-groups. I also find that the inclusion of segregation measures can substantially affect the size of the diversity coefficients. Conditional on diversity, the segregation coefficients are significant and their signs are opposite those of religious diversity for some of the outcomes.
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