This study examines the relationship between interreligious contact and negative attitudes toward the religious outgroup among minority Christians and majority Muslims in Indonesia. It answers two research questions: Does interreligious contact reduce negative outgroup attitudes equally for minority Christians and majority Muslims? Are mediation by perceived group threat and moderation by perceived discrimination equally important for religious minorities and majorities? The analysis is based on unique survey data collected from among Christian and Muslim students in Ambon (the Moluccas) and Yogyakarta (central Java). Results show that a higher quantity of interreligious contact reduces negative outgroup attitudes among majority Muslims but not among minority Christians. However, the quality of contact reduces negative attitudes regardless of relative group size. Perceived group threat is an important mediator of the contact-attitude relationship and is equally so for Christians and Muslims. Findings suggest that perceived discrimination does not affect the relationship between interreligious contact and negative attitudes.

This article presents a theoretical framework for religiocentrism that is suited to cross-religious comparisons between Christians, Muslims and Hindus. Religiocentrism is defined as the combination of positive attitudes toward the religious ingroup and negative attitudes toward religious outgroup(s). Empirical research proves the relevance of the construct 'religiocentrism' among Christian, Muslim and Hindu college students in Tamil Nadu. Full score comparability is possible for positive ingroup attitudes but is hampered in the case of negative outgroup attitudes because of the specificity of outgroup prejudice to each religious group. Cross-religious differences between levels of positive ingroup attitudes can be explained in terms of the differential effects of socio-cultural, socio-economic and socio-religious characteristics. This topic calls for further reflection, taking into account contextual factors such as majority versus minority position and specific religious convictions for each religious tradition, more particularly within the context of Tamil Nadu. The article ends with a discussion of the findings.

This article discusses how practitioners of Islamic Religious Education (IRE) in Dutch primary schools look at the relationship between IRE and citizenship education (CE). To what extent do they believe it is possible and desirable for IRE to contribute to CE? What would an integration of IRE and CE look like, and where do they see potential tensions between IRE and CE? In two extensive focus group discussions, with identity coordinators and experienced IRE teachers, the relationships between IRE and four citizenship dimensions, namely, identity, legal status, participation, and rights, were discussed. Qualitative content analysis of these discussions reveals that the integration of IRE with CE is desirable and possible, but in varying degrees based on the level of different citizenship dimensions. The extent of integration of IRE and CE also depends on the interpretations of Islamic key concepts. IRE and CE were also found to face similar challenges in seeking to achieve integration: both struggle with exclusive interpretations of Islam and citizenship.