Advances in Cognitive Sciences

fa تعصب و قضاوت‌های قالبی بین‌مذهبی در میان دانشجویان اهل سنت ایران: رویکرد شناخت اجتماعی Inter-religious prejudices and stereotypes among Sunni university students in Iran: A social cognitive approach علوم اعصاب شناختی پژوهشي اصیل Research <div style="text-align: justify;">مقدمه: مرزنشینی بستر اجتماعی برای همزیستی اقوام و مذاهب مختلف در کردستان، سیستان و بلوچستان و ترکمن صحرا در ایران است؛ اما این بستر، مانند بسیاری از زمینه‌های اجتماعی مشابه، به تعصب و قضاوت‌های قالبی بین قومی و مذهبی و بازنمایی شناختی خود و دیگران حساس است. پژوهش حاضر به دنبال پاسخ به این سه سوال است: 1) چه نوع پیش‌داوری‌ها و تعصبات بین مذهبی در بین دانشجویان اهل سنت ساکن کردستان، سیستان و بلوچستان و ترکمن صحرا و یا مهاجر به تهران وجود دارد؟ 2) سطح پیش‌داوری‌ها و تعصبات بین مذهبی در بین دانشجویان اهل سنت و شیعه ساکن در شهرهای مذکور چقدر است؟ 3) مهاجرت تحصیلی به تهران چه تأثیری بر نوع و سطح پیش‌داوری‌ها و تعصبات بین مذهبی دانشجویان اهل سنت دارد؟ روش کار: برای پاسخگویی به این سؤالات، ما از یک روش‌شناسی ترکیبی بهره‌ بردیم و در استان‌های کردستان، سیستان و بلوچستان، منطقه ترکمن صحرا، و شهر تهران از طریق راهبردی پیمایش و در قالب یک مطالعه آمیخته با استفاده از ابزار‌های کیفی و کمّی به بررسی تعصب‌های میان مذهبی به مطالعه تعصب‌های میان مذهبی پرداختیم. ابزار کمّی این مطالعه برگرفته از «مدل محتوای قضاوت قالبی (SCM)» Fiske و ابزار کیفی آن، توصیف صفات خودی‌ها و دیگری‌ها است. یافته‌ها: نتایج پیمایش نشان می‌دهد که در خصوص دانشجویان کرد و ترکمن، مهاجرت به تهران، موجب تضعیف تصویر ارتباط با اقوام شیعه استان، مشتمل بر تضعیف خوانش چگونگی تصویر خود از نگاه شیعیان استان مرزی، و همچنین، تضعیف تصویر همان دیگریِ استان برای ایشان شده است. اما در خصوص دانشجویان بلوچ، که در هر دو شاخص بازنمایی خود و دیگری، دارای بدترین تصویر در میان همتایان ترکمن و کردِ خود در استان بوده‌اند، می‌توان گفت که مهاجرت به تهران موجب بهبود تصویر ارتباط با سیستانی‌های استان می‌گردد. چرا که با ارتقاء شاخص‌های گرمابخشی و کارآمدی، جایگاه دیگریِ استان را از نفرت و تحقیر میان گروهی دور و به سوی برتری خوانی نزدیک‌تر می‌کند. نتیجه‌گیری: داده‌های به دست آمده این پژوهش نشان می‌دهد که 1. تعصب بر ارتباط کردها، بلوچ‌ها، و ترکمن‌های اهل تسنن با شیعیان ساکن استان‌های مرزی تأثیر بسزائی می‌گذارد. 2. مهاجرت تحصیلی به تهران بر تضعیف تصویر دیگری در میان کردها و ترکمن‌ها تأثیرگذار است، اما ارتباط میان مذهبی پس از مهاجرت در میان بلوچ‌ها کمی تسهیل می‌گردد.  </div> Introduction Iran is a social context for the coexistence of distinct ethnicities and religions. In the northeast of the country, Mazandarani, Fars, Turk, Sistani, and other ethnic groups, who are mainly Shia Muslims, live next to the Turkmens and Baloch immigrants, who are Sunni Muslims. In the west, Sunni Kurds live together with Shia Kurds, Lors, and Turks. In the southeast, Sistani and Shia immigrants live with the Baloch people who adhere to Sunni Islam. Although such social context has provided a peaceful coexistence, similar to many social contexts, it has experienced inter-ethnic and inter-religious prejudice and intergroup and intragroup prejudices. These intergroup prejudices are considered cognitive associations resulting in social categories at the macro social structure, directing intergroup communication and also the distribution of social privileges at micro levels. The current research aimed to answer  the following three questions: 1) What kinds of inter-religious prejudices are observed among Kurdish, Baloch, and Turkmen students living in the border provinces or immigrants to Tehran and Shia's residents living in these provinces? 2) What is the level of stereotypes and inter-religious prejudices among Sunni students and those of Shia Islam living in the corresponding provinces? 3) What is the effect of migration to Tehran for academic education on the quality and the level of stereotypes and inter-religious prejudices of Sunni students? Methods The Stereotype Content Model (SCM) by Fiske et al. (1) the present study used to answer the research questions and understand inter-ethnic and inter-religious biases and prejudices, in which people judge people mainly by answering answer two questions based on their mental categories: Are they friends or enemies and are they capable or incapable? The first question, considering the warmness of the relationship, deals with the good or bad intentions of that person/group, whether they are friends, colleagues, rivals, or enemies. Whereas the second question considering competency, deals with their current status in terms of capability and disability. In SCM, social perception, cross-cultural cognition, and communication are created from warmness and competency derived from factors and structural relationships between groups. However, the competition to obtain resources is the primary determinant of warmness. Therefore, the group members are warm and friendly, whereas competitive groups are cold and untrustworthy. On the other hand, the current situation represents competency and indicates the capability and incapacity level. In addition, to complete the data and obtain a deeper understanding of the cognitive representation of the self and others regarding inter-religious communication in the view of Iranian Sunni students, we asked the participants to describe themselves and Shia Muslims living in the province using at least five adjectives. Then, the qualitative and quantitative content of the presented adjectives were analyzed. The sample included all male and female Baloch, Kurdish, and Turkmen students living and studying in border provinces, including Sistan and Baluchistan, Kurdistan, and Turkmen Sahra region, or those who migrated to Tehran for education. Cochran's formula was used to calculate the sample size. Considering the statistical population in Tehran and Kurdistan, Sistan and Baluchestan, and the Turkmen Sahara region, the minimum sample size was estimated to be 372 people at a 95% confidence level. However, to consider the sample variation and being able to remove incomplete questionnaires, the sample size was increased by 70% in the border provinces and Tehran and reached 630 people, including 315 people from Tehran and 315 people from Kurdistan, Sistan and Baluchestan, and the Turkmen Sahara region. Results Self-representation from others’ view in the border provinces Understanding how to describe yourself from others’ views is an essential factor in appreciating self-representation as one of the most critical foundations of intercultural social capital and social cognition of intergroup prejudices. It significantly affects the cross-cultural communication of the ethnic-minority groups living in border provinces against the country's Shia population.  The obtained results showed that the Baloch students living in the Sistan and Baluchestan province had the worst self-representation from the others’ view, i.e., the Sistani Shiites of this province. However, it showed a slight improvement after migration. The Turkmen students were found with a better self-representation from others’ view, i.e., the Shia Muslims living in Turkmen Sahara, including Sistani, Gorgani, Turk, and the like. Nevertheless, it offered weakening to some extent after migration. In contrast, the Kurdish students living in Kurdistan showed the best self-representation from the perspective of Shia Kurdish people in Kurdistan, which also showed a slight change following immigration. The total average score of all students showed a drop and weakening of the self-representation from others’ views following migration. In contrast, warmness has a relative advantage over competency before and after migration. Representation of others in the border provinces The representation of Shia is significant for Sunnis as a religious minority, who feel like a minority both religiously and ethnically. It can be used to understand better the relationship between the minority and the majority in the border cities of Iran. According to the results, Baloch students living in this province had the worst self-representation from others’ view, the Sistani Shiites living in Sistan and Baluchistan. In this regard, the mean scores of the students on the warmness and communication competency provided in the below table should be considered: Kind (3.26±0.97), having good intentions (3.02±0.99), reliable (2.95±0.9), and the like. Interestingly, this variable showed a relative improvement after the migration, so communication warmness showed a slight improvement than competency. Turkmen students also showed a relatively better self-representation from others’ views, including the Sistani, Gorgani, Turk, and the like. However, Shiites living in the provinceestablished a relative reduction after migration. In contrast, the Kurdish students living in Kurdistan similarly had the best self-representation from the Shia Kurd people living in Kurdistan compared to other ethnic groups, showing a slight change and reduction after immigration. However, the average score of all the studied students showed that immigration caused a reduction in the representation of others in ethnic student groups. In contrast, warmness and competency showed no changes before and after immigration. Conclusion Regarding cognitive representation, This study’s results showed that migration to Tehran in Kurdish and Turkmen students caused a decrease in self-representation from others’ views, i.e., people of different ethnicities and religions in these border provinces. Besides, these students experienced decreased in representation of others, indicating that expression of self and others is weakened after immigrating to Tehran for Kurdish and Turkmen students. However, regarding Baloch students, who had the worst representation of self and others compared to Turkmen and Kurdish students in Sistan and Baluchestan, migration to Tehran caused an improvement in this variable. By improving warmness and competency, the place of the other can prevent the province from inter-group hatred and contempt, making it closer to excellence. Notably, the changes in self-representation from others’ views and representation of Shia living in the province based on migration, as well as the difference between the scores of students living in the province and those who immigrated to Tehran, were significant and also a significant difference was found between ethnic groups in these two factors.  Ethical Considerations Compliance with ethical guidelines In the current study, all required ethical principles have been observed, including obtaining informed consent, the confidentiality of participants’ names, information, ideas, and and the like. Besides, the research  participants were free to leave the study at any research phase. Authors’ contributions Research design: Javad Hatami, Mahmoud Shahabi, Hesamoddin Ashna, Abbas Kazemi, Sobhan Rezaee; Supervision: Mahmoud Shahabi, Hesamoddin Ashna, Abbas Kazemi & Javad Hatami; Data collection and data entry: Sobhan Rezaee; Data analysis: Sobhan Rezaee; Writing the research report: Sobhan Rezaee, Mahmoud Shahabi, Hesamoddin Ashna, Javad Hatami, Abbas Kazemi; Finalizing the report: Hesamoddin Ashna, Sobhan Rezaee. Funding The current research has not received any financial support from public or private organizations. Acknowledgments The authors would like to thank all the participants for their valuable participation in this study. The current manuscript is extracted from Sobhan Rezaee’s PhD dissertation in Cultural Sociology, supervised by Mahmood Shahabi and advised by Hesamodin Ashna & Abbas Kazemi at Institute for Social and Cultural Studies. Conflict of Interest The authors declared no conflict of interest.   شناخت اجتماعی, تعصب, ارتباطات میان فرهنگی, اقوام اهل تسنن ایران, مهاجرت تحصیلی به تهران Social cognition, Prejudice, Inter-cultural communication, Iranian cunnies, Educational migration 158 182 http://icssjournal.ir/browse.php?a_code=A-10-1589-1&slc_lang=fa&sid=1 Sobhan Rezaee سبحان رضایی 100319475328460014620 100319475328460014620 No PhD in Cultural Sociology, Department of Social Studies, Iranian Institute for Social and Cultural Studies of Ministry of Science, Research & Technology, Tehran, Iran/ Social Studies Department, Negah Institute for Social Research and Scientific Communication, Tehran, Iran فارغ‌التحصیل دکتری جامعه شناسی فرهنگی، گروه مطالعات اجتماعی، موسسه مطالعات فرهنگی و اجتماعی، تهران، ایران/ دپارتمان مطالعات اجتماعی، موسسه نشر و پژوهش نگاه مشرق میانه، تهران، ایران Mahmood Shahabi محمود شهابی Mshahabi88@gmail.com 100319475328460014621 100319475328460014621 Yes Associate Professor, PhD in Sociology of Communication, Department of Sociology and Social Planning, Shiraz University, Tehran, Iran دانشیار، دکتری جامعه شناسی ارتباطات، گروه جامعه‌شناسی و برنامه‌ریزی اجتماعی، دانشگاه شیراز، شیراز، ایران Hesamoddin Ashna حسام‌الدین آشنا 100319475328460014622 100319475328460014622 No Associate Professor, PhD in Islamic Studies and Culture and Communication, Department of Culture and Communication, Faculty of Culture and Communication, Imam Sadiq University, Tehran, Iran دانشیار، گروه فرهنگ و حکمرانی، دانشکده معارف اسلامی و فرهنگ و ارتباطات، دانشگاه امام صادق (ع)، تهران، ایران Abbas varij Kazemi عباس وریج کاظمی 100319475328460014623 100319475328460014623 No Associate Professor, PhD in Sociology, Department of Cultural Studies, Iranian Institute for Social and Cultural Studies of Ministry of Science, Research & Technology, Tehran, Iran دانشیار، گروه مطالعات فرهنگی، موسسه مطالعات فرهنگی و اجتماعی، وزارت علوم، تحقیقات و فناوری، تهران، ایران Javad Hatami جواد حاتمی 100319475328460014624 100319475328460014624 No Associate Professor, PhD in Psychology, Department of Psychology, Faculty of Psychology and Educational Sciences, University of Tehran, Tehran, Iran دانشیار، گروه روان‌شناسی، دانشکده روان‌شناسی و علوم تربیتی، دانشگاه تهران، تهران، ایران