Journal of Behavior

Short Communication *Corresponding author Magali Clobert, Department of Psychology, Université catholique Louvain, 10 Place Cardinal Mercier, Religious Minorities and 1348 Louvain-la-Neuve, Belgium Tel: +32-10474389 Email: [email protected] Prejudice: Are Buddhist Submitted: 15 February 2017 Accepted: 18 April 2017 Minorities Prejudiced toward Published: 25 April 2017 Copyright: © 2017 Clobert Other Minority Groups? OPEN ACCESS

Magali Clobert* Department of Psychology, Université catholique de Louvain, Louvain-la-Neuve, Belgium Keywords • • Religious minorities • • Culture • Prejudice •

Abstract Previous research has found that East Asian (i.e. Buddhist) religiosity, unlike Western Christian religiosity, predicts tolerance toward other ethnic and religious groups. Nevertheless, studies in that field only investigated majority-minority relationships. Do Asian religious minorities remain tolerant toward other minority groups? In this study (N = 103), the relationship between religiosity and prejudice was investigated among Asians living in the West. Contrary to previous findings, East Asian religiosity related positively with prejudice against other ethnic (i.e. Africans) and religious (i.e. Muslims) minority groups. On the contrary, a marginal negative association was found between East Asian religiosity and prejudice against the dominant religious group: Christians. While tradition was the main predictor of ethnic prejudice when personality and values were controlled for, religiosity remained a significant predictor of inter-religious prejudice. To conclude, East Asian is not unlimited: When competing with other minority groups, East Asian religiosity is positively related to prejudice.

INTRODUCTION the prejudiced attitudes induced by the threat of competition

Over the last decades, researchers have argued that the role this issue. of is paradoxical, preaching love but predicting prejudice between minorities. This study is a very first step in clarifying against outgroups [1]. Systematic research has established that East Asian Religion and prejudice religiousness predicts prejudice towards those of other race, ethnicity, and religion [2,3]. However, this research is mainly Whereas religiosity has been associated with various based on studies carried out among Christians in North America positive outcomes [10], most dimensions of religiosity have been and Europe. More recently, researchers have shown an interest in shown to relate to prejudiced attitudes against outgroups [2,3]. East Asian and cultures since religions such as Buddhism Nevertheless, while this positive association between religiosity are known to be particularly tolerant and compassionate [4,5]. and prejudice applies to monotheistic religions, religious scholars In line with the reputation of East Asian religions, studies have have argued that , especially Buddhism and shown that East Asian religiosity as well as Buddhist concepts Taoism, may escape the temptation of dogmatism, rigidity, and were negatively related with prejudice against ethnic and the subsequent intolerance [5,11]. Along this line, researchers religious outgroups [6,7]. have investigated the relationship between East Asian religiosity and prejudice in East Asian countries and found a negative Nevertheless, is East Asian religious tolerance unlimited? association between religiosity and prejudice against ethnic and Studies were only carried out among majority groups. How might religious outgroups [7]. Furthermore, in experiments carried out Asian religious minorities react in front of other minority groups? among Westerners of Christian tradition, Western Buddhists, Perceived competition between two minority groups results in and Taiwanese from a Buddhist/Taoist tradition, the exposure feelings of mutual threat [8]. Furthermore, religious minority to Buddhist concepts decreased prejudice against ethnic and groups seem to exhibit more conservative attitudes as a “cultural religious outgroups [12]. defense” mechanism [9]. Two alternative hypotheses may thus Nevertheless, East Asian religious tolerance is not unlimited Asian religious tolerance, that East Asian religiosity universally and does not extend to atheists and homosexuals [7,13,14]. be proposed. The first is the hypothesis of the extension of East Furthermore, the effects of Buddhist concepts on reduced of minority groups, East Asian religiosity may not supersede prejudice are stronger for people who value and/ predicts tolerance. The second is that in the specific context

Cite this article: Clobert M (2017) Religious Minorities and Prejudice: Are Buddhist Minorities Prejudiced toward Other Minority Groups? J Behav 2(2): 1008 Clobert (2017) Email: [email protected] or for low authoritarians. Finally, the association between low tolerance will be investigated in the context of minority-minority prejudice and East Asian religiosity, as well as Buddhist concepts, interactions. Two main plausible hypotheses can be stated: (1) In is mediated by the tolerance of contradiction [12,15]. East Asian religious people tend to tolerate contradictory elements more negatively associated with prejudice against ethnic and religious easily and, subsequently, other religious or ethnic groups. In accordance with previous findings, East Asian religiosity will be accordance with this literature, one may hypothesize that Asian interactions, religiosity will predict prejudice against other ethnic religiosity, even in a minority group context, should predict oroutgroups; religious minorities. (2) In the Finally, specific personality context traits of minority-minority and values were tolerance toward other ethnic and religious groups. role of religiosity. Personality traits and values have indeed been Minority groups and Prejudice foundadditionally to be linkedmeasured with in religiosity order to better [25]. Theunderstand effect of the religiosity specific may then be sometimes confounded with personality or values Whereas research examining majority-minority relationships which is why the present paper aims to control for both. and prejudice are abounding, very few studies have considered minority-minority racism [16-18]. Nevertheless, in our MATERIALS AND METHODS multicultural society, plenty of minority groups interact with each other and do not necessarily show unity and solidarity. Minority Participants groups are continuously competing for a socially privileged position in the host society and are not equally exposed to the Participants (N = 103) were recruited through Buddhist prejudiced attitudes of the majority [19]. In this context of temples in Belgium and took part in the study voluntarily. The competition for resources, minority groups might feel threatened study was advertised as a research investigating the practice of by other minority groups and display prejudiced attitudes [20]. Furthermore, research has traditionally shown that highly and native country, 16 respondents were excluded (14 Christians, 1Buddhism Muslim, inand the 1 West.British). After The controlling questionnaires for religious were distributed affiliation [21,22 either in English (52%), Chinese (38%), or French (10%). andidentified outgroup group prejudice members has display not been stronger replicated outgroup in a minority- prejudice minority]. Whilecontext this [23 relationship between group identification non-religious (N = 26), agnostic (N = 10), or reported other East might interact with the perceived threat to the group to predict Participants (60% women) self-identified1 . All respondents as Buddhist were (N native= 40), outgroup prejudice [16], there]. is some evidence that identification of, and raised in, Asian countries: (N = 40), Thailand (N = 16),Asian religious (N = 13),affiliations (N (N = = 11) 6), and other (South-) East Asian The Asian religious minority in Belgium enjoys a rather good countries (N = 7). Mean age was 33.1 (SD = 11.1). reputation and positive stereotypes as in other Western countries [24]. From this position, it may be possible that the Asian religious Measures minority feels threatened by other religious and ethnic minorities such as Africans or Muslims. Measuring religiosity among a Religious measures: Participants were administered a minority group in this context might represent a mere measure religiosity scale (12-item Four Basic Dimensions of Religiosity scale; [12] + 3 items) and a religious practice scale (3 items). have been showed to endorse more conservative values than The former measures religiosity as a composite of four basic religiousof identification majority to in the order ingroup. to preserve Furthermore, their own religious cultural minorities identity [9]. One may thus reasonably expect that religiosity among the beliefs, and values-morality) and has been validated in 14 Asian religious minority does not relate to tolerance toward dimensions (emotions-experience, affiliation-identity, meaning- outgroups but relates rather to prejudice against other minority groups with whom they are competing. incountries East Asian of various religions religious such traditions.as Buddhism A fifth (insight-personal dimension of development).religiosity was addedIn addition, to reflect since a topic the particularlypre-cited scale emphasized focused The Present Study only on attitudes toward religion but not behavior, we measured three types of religious practice: collective practice (e.g., religious This study aims to investigate the relationships between feasts, sermons), private practice (e.g., , ), and East Asian religiosity and prejudice against ethnic as well as extra time allocated to activities linked with religion (e.g., reading religious outgroups. Unlike previous studies, East Asian religious religious books). All variables were measured on 7-point Likert scales ranging from totally disagree/never to totally agree/nearly every day

Footnotes: 1 It is important to note here that non-believers (i.e. atheists and Personality(αs: .95 traits and .83). and values: Personality was measured agnostics) were included in the subsequent analyses since we were interested in using the 44-item Big Five Inventory [26]. The reliability for each the correlates of individual religiosity and not of specific religious affiliations. displayed a certain level of religiosity (M = 3.08, SD = 0.95) and were not terribly less Furthermore, even participants who identified themselves as non-believers (N = 26) usingpersonality the 21-item trait was Portrait satisfactory Values (αsQuestionnaire ranging from [27 .62]. For to each .68), religious than Buddhist (N = 40) participants (M = 4.65, SD = 1.27), for instance. This portraitexcept for describing extraversion a person’s (α = .56). values, The ten participants values were had measured to rate is not uncommon among Asian participants [30]. how similar they were to that person (Likert scale ranging from 1 = not at all like me to 6 = totally like me). Since most values were

J Behav 2(2): 1008 (2017) 2/6 Clobert (2017) Email: [email protected]

Table 1: of Prejudice from .31 to 63). Coefficients of Correlations Between Measures of Religiosity and Targets measured using only 2 items, reliability was not high (αs ranging Prejudice Religious Dimensions of Global against … practice religiositwy religiosity Prejudice: Prejudice toward ethnic (Americans and Africans) and religious (Christians, Muslims, and atheists) outgroups Americans .27* .07 .18+ was measured. For each target, participants answered three Africans .21* .20+ .23* questions: “Would you like to have this person as a (1) neighbor, Christians -.02 -.19+ -.09 (2) political representative, and (3) husband/wife?” (Likert scales Muslims .18+ .15 .18+ ranged from 1 = totally dislike to 7 = totally like). This measure Atheists .37** .15 .29** was adapted from the European Value Survey (3d wave). Because satisfactory reliability was found between the three items by + p< .10 *p< .05 **p< .01 Note: Religious (marginally practice significant). and the dimensions (significant). of religiosity were(highly computed significant). as a single measure of global religiosity (after being standardized). after being reversed, thus providing a single score of prejudice target (αs ranging from .72 to .90), the scores were averaged, for each target. Table 2: Values Coefficients of Correlations Between Prejudice, Personality Traits, and Statistical Analyses Inter-religious prejudice Ethnic prejudice

All the analyses were conducted using IBM SPSS Statistics for Extraversion -.05 -.07 Windows, Version 20.0. Agreeableness -.23* .12 Conscientiousness .17 .05 RESULTS Openness to Xp -.02 -.10 Neuroticism .01 .11 and prejudice against all targets are reported in Table 1. Positive Self-direction .07 .03 associationsCoefficients were of correlationsfound between between measures measures of religiosity of religiosity and Universalism -.32** -.16 prejudice against ethnic and religious outgroups (i.e. Americans, Achievement .05 -.17 Africans, Muslims, and atheists). Nevertheless, a marginal negative Power .29** .06 relationship was found between the dimensions of religiosity and Security -.04 -.16 prejudice against Christians. More positive associations were Stimulation -.02 .18 found between prejudice and religious practice compared with the religious dimensions measure. This is not surprising given the Conformism .14 .01 complexity of the religious dimensions measure which includes Hedonism -.07 .06 Tradition -.01 .27* that different dimensions of religiosity are more susceptible to Benevolence -.11 -.17 no less than five dimensions. From the literature, we indeed know *p< .05 (significant). **p< .01 (highly significant). (e.g., emotion-experience) are not [28]. To better understand the be linked with prejudice (e.g., affiliation-identity) while others Note: Prejudice against Muslims and atheists were computed as a single measure of inter-religious prejudice. Prejudice against Americans and Africans of correlations between the two types of prejudice (i.e. inter- were computed as a single measure of ethnic prejudice. religiouscorrelates and of inter-religious ethnic prejudice) and ethnicand (a) prejudice, personality the coefficientsas well as (b) values were computed (Table 2). The measures of prejudice Table 3: Hierarchical Multiple Regression of Inter-Religious Prejudice on Global Religiosity, Age, Gender, Agreeableness, Universalism, and Power against Muslims and atheists were combined providing a single Inter-religious prejudice positive association between religiosity and prejudice against Predictors t-test p CI Christiansmeasure of(host inter-religious population), prejudice. Christians Since were we not did included not find in Step 1 β this measure. Similarly, a single measure of ethnic prejudice was created by combining the scores for prejudice against Americans Global religiosity .34 3.28 .002 [.13, .54] and Africans. Inter-religious prejudice was positively related Age .11 1.08 .283 [-.01, .03] to power. Furthermore, we also found a negative relationship Gender (1 = men, 2 = women) -.08 -0.81 .419 [-.53, .22] between inter-religious prejudice and agreeableness as well R2 = .14 as universalism. Ethnic prejudice was positively related with tradition. Step 2

Global religiosity .22 2.02 .046 [.01, .43] Finally, two separate hierarchical multiple regressions for Age .09 0.93 .357 [-.01, .02] inter-religious prejudice (Table 3) and ethnic prejudice (Table 4) were computed to check whether religiosity remains a predictor Gender (1 = men, 2 = women) -.08 -0.82 .415 [-.50, .21] of prejudice when personality traits and values are controlled Agreeableness -.22 -2.17 .033 [-.03, -.76] for. Religious practice and the religious dimensions score, after Universalism -.26 -2.45 .017 [.07, .73] being standardized, were computed as a single measure of global Power .12 1.05 .296 [-.32, .10]

R2 = .26

J Behav 2(2): 1008 (2017) 3/6 Clobert (2017) Email: [email protected]

Table 4: Hierarchical Multiple Regression of Ethnic Prejudice on Global Religiosity, the majority and dissimilar from other minority groups. In this Age, Gender, Universalism, Achievement, Security, and Benevolence study, we indeed found that while Buddhist religiosity predicted Ethnic prejudice prejudice against Muslims or Africans, religious Asians in Belgium tend to marginally show low prejudice against Christians. These Predictors t-test p CI results seem then to be in agreement with the assimilation hypothesis in which minorities want to be viewed positively Step 1 β by the majority (e.g., Christians), reporting then rather positive Global religiosity .21 1.96 .053 [-.00, .45] attitudes toward the majority and negative attitudes toward Age .06 0.58 .566 [-.01, .02] outgroups that are disliked by the majority (e.g., Muslims).

Gender (1 = men, 2 = women) .10 0.95 .347 [-.21, .62] Another possible explanation of this inconsistency of East R2 = .07 Asian religious tolerance in majority versus minority contexts could be the familiarity with the targets of prejudice. Whereas Step 2 East Asian believers living in Asia are not familiar with religious Global religiosity .18 1.64 .104 [-.04, .41] or ethnic outgroups such as Muslims or Africans, Asian religious

Age .07 0.71 .481 [-.01, .02] minorities living in Europe often encounter those outgroup members. This greater familiarity with the targets of prejudice Gender (1 = men, 2 = women) .08 0.72 .472 [-.26, .56]

Tradition .23 2.23 .029 [.03, .54] fear a group that is not visible. The previous reported negative relationshipsmight engender between a feeling East of Asianthreat, religiosity whereas itand is moreprejudice difficult might to 2 = .12 R be due, at least in part, to the unfamiliar, and thus non-threatening, character of the targets. Nevertheless, further investigations are gender. Religiosity, agreeableness, and universalism were found study suggests that East Asian religious tolerance might not religiosity (α = .95; r = .66, p < .01). All analysis included age and applyneeded to tothe really minority-minority understand these context, findings. the sample Whereas was this small. first to be significant predictors of inter-religious prejudice whereas the inclusion criteria (i.e. East Asian religious people, raised and waspower added was noin longerthe model. significant. Tradition For ethnicwas found prejudice, to be religiosity the only socializedFurthermore, in Asia, given living the in difficulty the West tofor find several respondents years), the meeting sample was no longer a significant predictor of prejudice when tradition used in this study was rather heterogeneous regarding the birth percentage of explained variance almost doubled when related country or religion. personalitysignificant predictor traits and of values ethnic were prejudice. added. For both regressions, the Overall, this study provides a new perspective on the DISCUSSION religiosity-prejudice relationship and, more generally, on the relationships between minority groups. First, it is important to In previous studies, authors found that East Asian religious take into account the status of the religious group investigated, people tend to be tolerant toward ethnic and religious outgroups. especially when prejudice is measured. Furthermore, measuring Nevertheless, since these studies were conducted in the majority- religiosity among majority versus minority groups might not necessarily represent the same reality. While religiosity among to the minority-minority context deserved testing. In this study, Asian believers in the East indicates the real commitment to minority relational context, the generalizability of these findings East Asian religious tolerance appears to be limited. Asian religious beliefs and values, in the West it may merely represents religious minorities tend to report greater prejudiced attitudes against other ethnic and religious minority groups as a function of are not limited to majority-minority interactions. Minorities are religiosity. When controlling for values and personality, religiosity nota degree united of as ingroup a whole identification. in front of the Second, majority. prejudiced They interact attitudes with each other, compete for resources, and may adopt prejudiced with universalism and agreeableness whereas tradition is the attitudes against each other. remains a significant predictor of inter-religious prejudice along ACKNOWLEDGEMENT only significant predictor of ethnic prejudice. competition between minority groups. The various minority We are very grateful to three anonymous reviewers for their groupsThese are indeed findings competing might befor resources, explained each by vying an intergroup to enjoy a helpful comments and peer-review. 19]. This competition fosters feelings of threat leading to inter-minority prejudice [20]. DISCLOSURE Insocially this context,and financially religiosity privileged might position act as a [ measure of ingroup This research was supported by a doctoral fellowship offered Asian believers in the West might also strive to conserve their culturalidentification identity and by foster enhancing prejudice their against traditional other andminority conservative groups. attitudes known to fuel prejudice [29]. Finally, as a minority REFERENCESby the Belgian National Fund for Scientific Research to the author. group, Asian believers in the West might tend to assimilate the stereotypes shared by the majority, trying to be more similar to 1. Allport GW. The nature of prejudice. Cambridge: Addison-Wesley.

J Behav 2(2): 1008 (2017) 4/6 Clobert (2017) Email: [email protected]

1954. 17. Bikmen N. Asymmetrical Effects of Contact Between Minority Groups: Asian and Black Students in a Small College. Cult Divers Ethn Minority 2. Hall D, Matz DC, Wood W. Why don’t we practice what we preach? Psychol. 2011; 17: 186-194. Social-cognitive motives behind religious racism. Pers Soc Psychol Rev. 2010; 14: 126-139. 18. Mähönen TA, Ihalainen K, Jasinskaja-Lahti I. Specifying the contact hypothesis in aminority-minority context: A social identity perspec- 3. Hunsberger B, Jackson LM. Religion, meaning, and prejudice. J Soc Is- tive. Zeitschriftfür Psychol. 2013; 221: 223-231. sues. 2005; 61: 807-826. 19. Fiske ST, Cuddy AJ, Glick P, Xu J. A model of (often mixed) stereotype 4. Davidson RJ, Harrington A. Visions of compassion: Western scientists content: Competence and warmth respectively follow from perceived and Tibetan Buddhists examine human nature. New York: Oxford status and competition. J Pers Soc Psychol. 2002; 82: 878-902. University Press. 2002. 20. Duckitt J, Sibley CG. Personality, ideology, prejudice, and politics: A 5. Harvey P. An introduction to Buddhism: Teachings, history, and prac- dual process motivational model. J Pers. 2010; 7: 1861-1894. tices. Cambridge: Cambridge University Press. 1990. 21. Brown R. Prejudice: Its social psychology. Malden: Blackwell Publish- 6. - ing. 1995. cial effects of Buddhist priming on Westerners of Christian tradition. IntClobert J Intercult M, Saroglou Rel. 2013; V. Intercultural 37: 459-466. non-conscious influences: Proso 22. Cairns E, Kenworthy JB, Campbell A, Hewstone M. The role of in-group

7. Clobert M, Saroglou V, Hwang K-K, Soong W-L. Eastern religious toler- moderating in-group and out-group affect. Brit J Soc Psychol. 2006; ance: A or a reality? Empirical investigations of religious preju- 45:identification, 701-716. religious group membership, and intergroup conflict in dice in Asian societies. J Cross Cult Psychol. 2014; 45: 1515-1533. 23. Liu WM. Exploring the lives of Asian American men: Racial identity, 8. Esses VM, Jackson L, Bennett-AboAyyash C. Intergroup competition. - In: Dovidio JF, Hewstone M, Glick P, Esses VM, editors. The Sage Hand- chol Men Mascu. 2002; 3: 107-118. book of Prejudice, Stereotyping, and Discrimination. Thousand Oaks: male role norms, gender role conflict, and prejudicial attitudes. Psy SAGE Publications. 2010. 24. Goldberg E. Buddhism in the West. In S. C. Berkwitz (Ed.), Buddhism in World Cultures: Comparative Perspectives. Santa Barbara: ABC- 9. Saroglou V. Religion and psychology of values: "Universals" and CLIO. 2006. changes. In: Agazzi E, Minazzi F, editors. Science and ethics: The axi- ological contexts of science. Brussels: Peter Lang. 2008; 247-272. 25. Saroglou V. Religion, personality, and social behavior. New York: Psy- chology Press. 2013. 10. Preston JL, Ritter RS, Hermandez JI. Principles of religious prosociali- ty: A review and reformulation. Soc Personal Psychol Compass. 2010; 26. John OP, Donahue EM, Kentle RL. The “Big Five” Inventory: Versions 4: 574-590. 4a and 54. Technical Report, Institute of Personality Assessment and Research. Berkeley: University of California, Berkeley. 1991. 11. Nisbett RE, Peng K, Choi I, Norenzayan A. Culture and systems of thought: Holistic versus analytic cognition. Psychol Rev. 2001; 108: 27. Schwartz SH, Melech G, Lehmann A, Burgess S, Harris M. Extending 291-310. the cross-cultural validity of the theory of basic human values with

12. Clobert M, Saroglou V, Hwang K-K. Buddhist concepts as implicitly 519-542. reducing prejudice and increasing prosociality. Pers Soc Psychol B. a different method of measurement. J Cross Cult Psychol. 2001; 32: 2015; 41: 513-525. 28. Rowatt WC, Carpenter T, Haggard M. Religion, prejudice, and inter- group relations. In: Saroglou V. Religion, personality, and social be- 13. Detenber BH, Cenite M, Ku MKY, Ong CPL, Tong HY, Yeow MLH. Singa- havior. New York: Psychology Press. 2013; 170-192. poreans’ attitudes toward lesbians and gay men and their tolerance of media portrayals of homosexuality. Int J Public Opin R. 2007; 19: 29. Procter M, Hornsby-Smith MP. Individual religiosity, religious context, 367-379. and values in Europe and North America. In: Halman L, Riis O. Reli- gion in a Secularizing Society: The Europeans' Religion at the End of 14. Ramsay JE, Pang JS, Johnson Shen M, Rowatt WC. Rethinking value the 20th Century. Boston: Brill. 2003; 92-113. violation: Priming religion increases prejudice in Singaporean Chris- and Buddhists. Int J Psychol Relig. 2014; 24: 1-15. 30. - yond forced-choice measures of religious . J Sci Stud Relig. 2012; 15. Clobert M, Saroglou V, Hwang K-K. East Asian religious tolerance vs. 51:Gries 623-637. P, Su J, Schak D. Toward the scientific study of : Be Western monotheist prejudice: (In)tolerance of contradiction as a common mechanism. Group Process Intergroup Relat. 2017; 20: 216- 232.

16. Barlow FK, Louis WR, Terry DJ. Minority report: Social identity, cogni- tions of rejection and intergroup anxiety predicting prejudice from one racially marginalised group towards another. Eur J Soc Psychol. 2010; 40: 805-818.

J Behav 2(2): 1008 (2017) 5/6 Clobert (2017) Email: [email protected]

About the Corresponding Author

Dr. Magali Clobert

Summary of background: Current research focus: I completed my PhD at the Université catholique de Louvain in the • Cultural psychology Center for the . In addition to a PhD in psychology • Intergroup relations obtained in 2014, I also completed a Master degree in Eastern literature • Psychology of religion and languages. I then completed a two year postdoctoral training at • Emotion and Ideal affect Stanford University within the Culture and Emotion Lab as well as the Mind, Culture, and Society Lab. I currently work as a FNRS postdoctoral Websites: researcher (chargé de recherche) at the Université catholique de Louvain Website - https://www.psyreli.org/ within the Center for the Psychology of Religion. ResearchGate - https://www.researchgate.net/profile/Magali_Clobert

Permanent e-mail address: [email protected]

Journal of Behavior

Journal of Behavior is an international, peer-reviewed journal that aims to publish scholarly papers of highest quality and significance in the field of behavior. The journal publishes original research articles, review articles, clinical reports, case studies, commentaries, editorials, and letters to the Editor.

For more information please visit us at following: Aims and Scopes: https://www.jscimedcentral.com/Behavior/aims-scope.php Editorial Board: https://www.jscimedcentral.com/Behavior/editors.php Author Guidelines: https://www.jscimedcentral.com/Behavior/submitpaper.php

Submit your manuscript or e-mail your questions at [email protected]

Cite this article Clobert M (2017) Religious Minorities and Prejudice: Are Buddhist Minorities Prejudiced toward Other Minority Groups? J Behav 2(2): 1008

J Behav 2(2): 1008 (2017) 6/6