Studies show that individual and group social identity competition plays a significant role in the development of the intergroup conflict. According to the social identity theory, the identity competition results from the desire to satisfy various social and psychological needs that enhance an individual's social distinctiveness. A group's identity comprises the members' shared perception of the group values, strengths, weaknesses, reputation, and prospects (Seul, 1999). The individual or group’s efforts to establish or protect their social identity can result in conflict between the two groups. When a group perceives an inadequate social identity, it may respond in different ways towards the out-group to establish or maintain a secure social status. One of the responses is a direct challenge to the out-group to enhance the in-group’s identity (Seul, 1999).
Research shows that attempting to enhance and protect a group's identity is more likely to occur when social status is based on significant social constructions such as religious beliefs and associations (Seul, 1999). In this context, when an out-group threatens or undermines the in-group members' efforts to establish or enhance their group's identity, conflict and hostility between them may arise. Religions worldwide provide social structures to establish and maintain individual and group identities and provide psychological stability in an unstable world (Seul, 1999). Therefore, any attempts to undermine the social and psychological stability provided by religious groups may trigger intergroup conflict between religious groups. This explains why there are frequent religion-based intergroup conflicts across the world.
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Cases of extreme religion-based intergroup conflict are on the rise across the globe. The conflict has created unique research problems such as religious intolerance towards minority groups, mass killings, and other religious violence. Incidences of hate crimes, threats, and attacks perpetrated by the majority religious groups towards the minority groups have raised global concerns (Qadeem, 2020). Religious tolerance has become a thing of the past in most countries where individuals who do not belong to the dominant religious group are susceptible to hostility. Also, the increase in religious violence has resulted in mass killings of minority religious groups across the world (Qadeem, 2020). The incidences have raised concerns among social psychologists where research has been done to develop mechanisms to reduce extreme religion-based intergroup conflict fueled by intergroup prejudice and discrimination.
Reconciliation after an extreme religion-based intergroup conflict is essential to curb future antagonism between the conflicting groups. Therefore, it is necessary to adopt reconciliation strategies that will promote peaceful co-existence and religious tolerance between them. First, it is essential to ensure that justice is served and the perpetrators are punished. Justice is a critical need for the survivors of any violence. It allows them to heal as they feel that their suffering and loss is acknowledged (Staub, 2006). In the context of reconciliation, punishing the perpetrators is perceived to discourage future conflict. Secondly, promoting social contact between the different groups can reduce prejudice and hostility between the groups (Staub, 2006). The intergroup connection allows respective group members to appreciate the religious differences between them and tolerate each other. Increased contact between the groups, therefore, is an essential avenue to reconciliation.
References
Qadeem, M. (2020, January 31). Beyond violence: The impact of extremism on communities . Institute for Global Change. https://institute.global/policy/beyond-violence-impact-extremism-communities
Seul, J. R. (1999). Ours is the way of god': Religion, identity, and intergroup conflict. Journal of peace research , 36 (5), 553-569.
Staub, E. (2006). Reconciliation after genocide, mass killing, or intractable conflict: Understanding the roots of violence, psychological recovery, and steps toward a general theory. Political psychology , 27 (6), 867-894.
