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Debates about Islamophobia have been blighted by the question of whether the prejudice can be defined as a form of racism or as hostility to religion (or a combination of the two). This paper sheds light on this debate by presenting the findings of a new nationally representative survey, focused on the UK, that contrasts perceptions of Muslims not only with perceptions of other ethnic and religious minorities but also with perceptions of Islam as a religious tradition. We find that prejudice against Muslims is higher than for any other group examined other than Travellers. We also find contrasting demographic drivers of prejudice towards Muslims and towards Islam. Across most prejudice measures we analyse, intolerant views are generally significantly associated with being male, voting Conservative and being older, although not with Anglican identity. We find, however, that class effects vary depending on the question's focus. Anti‐immigration sentiment – including support for a 'Muslim ban' – is significantly correlated with being working‐class. However, prejudice towards Islam as a body of teachings (tested using a question measuring perceptions of religious literalism) is significantly correlated with being middle‐class, as is negative sentiment towards Travellers. Using these findings, the paper makes an argument for supplementing recent scholarship on the associations between racism and Islamophobia with analyses focusing on misperceptions of belief. [ABSTRACT FROM AUTHOR]

Although spiritual practices such as prayer are engaged by many to support well‐being and coping, little research has addressed nurses and prayer, whether for themselves or facilitating patients' use of prayer. We conducted a qualitative study to explore how prayer (as a proxy for spirituality and religion) is manifest—whether embraced, tolerated, or resisted—in healthcare, and how institutional and social contexts shape how prayer is understood and enacted. This paper analyzes interviews with 21 nurses in Vancouver and London as a subset of the larger study. Findings show that nurses' kindness can buffer the loneliness and exclusion of ill health and in this way support the "spirit" of those in their care. Spiritual support for patients rarely incorporated prayer, in part because of ambiguities about permission and professional boundaries. Nurses' engagement with prayer and spiritual support could become a politicized site of religious accommodation, where imposition, religious illiteracy, and racism could derail person‐centered care and consequently enact social exclusion. Spiritual support (including prayer) sustained nurses themselves. We propose that nursing's equity‐oriented knowledge encompass spirituality and religion as sites of exclusion and inclusion. Nurses must be supported to move past religious illiteracy to provide culturally and spiritually sensitive care with clarity about professional boundaries and collaborative models of spiritual care. [ABSTRACT FROM AUTHOR]

Previous research has suggested that disgust sensitivity contributes to moral self‐regulation. The relationship between religiosity and disgust sensitivity is frequently explored as a moderator of moral‐regulating ideologies, such as conservative and traditional ideologies. However, religiosity is suggested to differ from these in moral attitudes against social dominance and racial prejudice. Psychological theories, such as the societal moral intuition and the evolved hazard‐perception models, have proposed that there could be reasons to support a distinct relationship between religiosity and disgust sensitivity. These reasons relate to the intuitive pursuit of spiritual purity and the non‐secular transcendental emotional‐reward value of moral behaviour for religious individuals. In the present manuscript, we conducted the first dedicated meta‐analytic review between religiosity and disgust sensitivity. We analysed a summary of forty‐seven experimental outcomes, including 48,971 participants. Our analysis revealed a significant positive association (r =.25) between religiosity and disgust sensitivity. This outcome suggests that sensitivity to disgust could have distinct spiritual purity and moral self‐regulatory response value for religious individuals. [ABSTRACT FROM AUTHOR]