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"Prasangka terhadap suatu kelompok agama tertentu merupakan sebuah masalah yang melanda Indonesia. Meskipun terdapat norma dan ajaran-ajaran yang mendorong masyarakat kita untuk menghormati umat beragama lain, prasangka dan diskriminasi tetap terjadi. Terror Management Theory (TMT) bisa memberikan penjelasan mengenai masalah ini. Untuk ini, sebuah eksperimen dilakukan untuk menguji pengaruh dari mortality salience (MS) terhadap prasangka agama dan peran self esteem (SE) sebagai moderator dari pengaruh MS. Dengan melibatkan partisipan Muslim (N=38), hasil penelitian menunjukkan bahwa MS tidak meningkatkan prasangka agama secara keseluruhan, tapi meningkatkan stereotipe dan afek negatif partisipan terhadap anggota kelompok Kristen. Di sisi lain, SE tidak terbukti sebagai moderator antara MS dan prasangka agama.

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Prejudice toward a specific religious group is one of the problems that exist in Indonesia. Even though there are norms and values that encourages to respect other religious groups, prejudice and discrimination still existed. Terror Management Theory (TMT) could explain this phenomenon. In order to explain this phenomenon, an experiment is conducted to test the influence of mortality salience (MS) on religious prejudice and also the moderating role of self esteem (SE). Involving Moslem partricipants (N=38), results shows that MS did not increases the level of religious prejudice as a whole, but it does increases the level of negative stereotype and affect towards Christianity believers. In other hand, we have determined that SE is not a moderator between MS and religious prejudice."

"ABSTRAKPasangan antarbudaya seringkali menjadi korban prasangka. Studi TMT menunjukkan bahwa mengingatkan seseorang mengenai kematian (saliansi mortalitas) dapat membuatnya lebih berprasangka. Studi dilakukan guna menguji peran kecemasan eksistensial dalam kemunculan prasangka terhadap pasangan antarbudaya dengan menggunakan desain faktorial between subjects control) x 2 (harga diri tinggi vs. rendah). Partisipan penelitian ini terdiri dari 104 mahasiswa. Hasil studi menunjukkan adanya peran kecemasan eksistensial dalam kemunculan prasangka terhadap pasangan antarbudaya. Partisipan yang diminta untuk memikirkan mengenai kematian memiliki skor rata-rata evaluasi terhadap pasangan antarbudaya yang secara signifikan lebih dibandingkan partisipan yang diminta untuk memikirkan mengenai topik netral.

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ABSTRACTIntercultural couples often found themselves at the receiving end of prejudicial treatment. TMT research has shown that exposure to mortality reminders could worsen prejudicial attitudes. The present study was conducted to examine whether mortality reminder would increase prejudicial attitudes towards intercultural couples. One hundred and four undergraduate students participated in a 2 (mortality salience vs. control) x 2 (low vs. high self-esteem) between subjects factorial design experimental study. Compared to participants in the control group, participants in the mortality salient condition reported a significantly lower evaluation towards intercultural couples"

"Penelitian ini dilakukan untuk melihat hubungan antara komitmen beragama dan kesediaan berkorban untuk agama, serta juga untuk melihat dimensi-dimensi dalam komitmen beragama manakah yang memiliki hubungan dengan kesediaan berkorban untuk agama. Pengukuran komitmen beragama menggunakan alat ukur religiusitas (Zulhairi, 2005) yang diadaptasi dari alat ukur komitmen beragama milik Glock (dalam Robinson dan Shaver, 1980) dan pengukuran kesediaan berkorban menggunakan alat ukur willingness to engage in extreme behaviors (Swan, Gomez, Morales, Huici dan Hixon, 2010). Partisipan penelitian ini berjumlah 74 orang pemeluk agama Islam yang berdomisili di Jabodetabek. Hasil penelitian ini menunjukkan terdapat hubungan positif yang signifikan antara komitmen beragama dan kesediaan berkorban untuk agama (R = 0.451; p = 0.007, signifikan pada L.o.S 0.01). Selain itu, dimensi ritual diketahui sebagai dimensi satu-satunya dalam komitmen beragama yang memiliki hubungan signifikan dengan kesediaan berkorban pada pemeluk agama Islam Islam (r = 0.303; p = 0.011, signifikan pada L.o.S 0.05).

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The study was conducted to find the relationship between religious commitment and willingness to sacrifice for religion, and also to see in which dimension of religious commitment that has a relationship with a willingness to sacrifice for religion. Measurement of religious commitment using religiosity measuring instrument (Zulhairi, 2005), adapted from the measuring instrument's religious commitment of Glock (in Robinson and Shaver, 1980). Measurements of willingness to sacrifices using measuring instrument of willingness to engage in extreme behaviors (Swan, Gomez, Morales, Huici and Hixon, 2010). The participants of this research are 74 muslims who live in Jabodetabek. The results of this study showed a significant positive relationship exists between religious commitment and willingness to sacrifices for religion (R = 0451; p = 0.007, significant at the LoS 0.01). In addition, the dimensions of religious practice known as the only dimension in which religious commitment has a significant relationship with willingness to sacrifices for religion (r = 0303; p = 0011, significant at the LoS 0.05)."

"Paloutzian (experimental and social psychology, Westmont College) and Park (psychology, U. of Connecticut) provide a 33-chapter handbook on the psychology of religion and spirituality, for social and clinical psychologists, pastoral counselors, and students and researchers in psychology and religious studies. Psychologists and a few religious studies specialists from the US and some countries in Europe address the foundations, including definitions, core issues, measurement assessment, research methods, psychodynamic psychology and religion, and evolutionary psychology as a foundation for the psychology of religion; religious and spiritual development across the lifespan; and the neural and cognitive bases of religion and connections to emotion, personality, culture, and social behavior. They discuss religious practices and rituals, conversion experiences, prayer, spiritual struggles, fundamentalism, forgiveness, values, and morality, and implications for individual and collective well-being in terms of health, mental health, coping, psychotherapy, workplace spirituality research, terrorism, and other areas. New topics in this edition include cross-cultural issues, spiritual goals, emotional values, and mindfulness. Most chapters have been redesigned or rewritten, with 25 new and eight revised chapters. The main themes of the book are more integrated, and the introductory and concluding chapters argue that the application of religious meaning systems and the multilevel interdisciplinary paradigm can allow reconceptualization of the field and expand research. Annotation ©2013 Book News, Inc., Portland, OR (booknews.com"

"ABSTRAKStudi ini menguji pengaruh faktor orientasi religius, diskriminasi danRight-Wing Aurhor-irarianism dalam membentuk prasangka. Sebanyak 128responden berusia 21-35 tahun dari elnis Tionghoa yang, beragama Kristendan Katolik mengisi kuesioner untuk mengukur variabel-variabeipenelitian. Hasil penelitian menunjukkan bahwa diskriminasi dan right-wing authoritarianism dapat menjadi variabel moderator bagi orientasireligius dalam membentuk prasangka. Saran bagi pcnelitian selanjutnyaadalah mengembangkan penelitian mengenai orientasi religius danpengaruhnya terhadap prasangka."

"Penelitian ini merupakan studi kuantitatif yang bertujuan untuk mengetahui hubungan antara fundamentalisme agama dan intoleransi politik serta efek moderasi need for closure terhadap hubungan dua variabel tersebut. Fundamentalisme agama diprediksi memiliki hubungan positif dengan intoleransi politik di mana need for closure dapat memperkuat hubungan keduanya. Intoleransi politik diukur dengan Political Tolerance Scale yang dikembangkan oleh Mujani, Liddle, & Pepinsky (2018) sementara itu fundamentalisme agama diukur dengan Intratextual Fundamentalisme Scale yang diadaptasi oleh Muluk, Sumaktoyo dan Ruth (2013). Need for closure diukur dengan  Need for Closure Scale yang dikembangkan oleh Roets dan Van Hiel (2011) untuk mengukur kebutuhan keteraturan, prediktabilitas, ketegasan, menghindar dari ambiguitas, dan close mindedness. Responden penelitian ini adalah 211 orang masyarakat umum di Indonesia yang beragama Islam dan dijaring secara online. Hasil penelitian menunjukkan bahwa fundamentalisme agama berkorelasi positif dan signifikan dengan intoleransi politik. Need for closure memiliki kontribusi sebagai moderator terhadap hubungan fundamentalisme agama dan intoleransi politik, khususnya ketika need for closure tinggi. Namun, tidak ditemukan peranan individual need for closure yang signifikan dalam menjelaskan intoleransi politik. Temuan ini menunjukkan pentingnya peran faktor kognitif dalam memahami agama dan sikap politik.

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This research is a quantitative study which aims to determine the relationship between religious fundamentalism and political intolerance with the moderating effect of need for closure on the relationship of these two variables. Religious fundamentalism is predicted to have a positive relationship with political intolerance where need for closure can strengthen the relationship between them. Political intolerance is measured by the Political Tolerance Scale developed by Mujani, Liddle, and Pepinsky (2018) while religious fundamentalism is measured by the Intratextual Scale Fundamentalism adapted by Muluk, Sumaktoyo and Ruth (2013). Need for closure is measured by Need for Closure Scale developed by Roets and Van Hiel (2011) to measure the needs of regularity, predictability, firmness, avoidance of ambiguity, and close mindedness. Respondents of this study were 211 people in the general public in Indonesia who are Muslim and netted online. The results showed that religious fundamentalism was positively and significantly correlated with political intolerance. Need for closure has a contribution as a moderator on the relationship between religious fundamentalism and political intolerance, especially when the need for closure is high. However, in terms of individual effect, there was no significant role for need for closure in explaining political intolerance. This finding shows the importance of the role of cognitive factors in understanding religion and political attitudes."