Lo studio 1 indaga l’autocategorizzazione dell’identità religiosa in diverse culture, analizzando le differenze tra livello individuale e sociale e tra identità religiosa centrale e periferica, mettendo così in discussione la distinzione tra orientamento religioso intrinseco e estrinseco (Allport & Ross, 1967). I risultati indicano che l’identità religiosa viene categorizzata a un livello sociale dai partecipanti europei e a un livello individuale dai partecipanti non occidentali e che entrambi i livelli sono centrali nell’identità personale. Lo studio 2 esamina gli antecedenti familiari e di gruppo dell’internalizzazione religiosa (Ryan, Rigby, & King, 1993; Assor, 2012). I risultati indicano che la promozione dell’autonomia e la testimonianza di fede data dai genitori predicono l’identificazione religiosa dei figli, mentre l’introiezione viene predetta dall’affetto condizionato dei genitori; i leader religiosi e il gruppo religioso hanno anch’essi un’influenza sull’internalizzazione religiosa. Lo studio 3 indaga la relazione tra internalizzazione religiosa e pregiudizio verso i musulmani, analizzando il ruolo di mediazione dei valori. I risultati indicano che l’identità religiosa identificata è associata a livelli più bassi di pregiudizio rispetto all’identità religiosa introiettata; i valori prosociali mediano la relazione tra identificazione e pregiudizio, mentre i valori di conformismo mediano la relazione tra introiezione e pregiudizio. / Study1 investigated the self-categorization of religious identity in different cultures, analyzing the difference between an individual and a social level and between a central versus a peripheral religious identity, thus questioning the distinction between and intrinsic and extrinsic religious orientation (Allport & Ross, 1967). Results indicated that religious identity is mainly categorized at a social level by European respondents and at an individual level by nonwestern respondents, and that both levels are central in personal identity. Study 2 addressed the familiar and group antecedents of religious internalization (Ryan, Rigby, & King, 1993; Assor, 2012). Findings showed that parental autonomy support and intrinsic value demonstration predicted children religious identification, whereas conditional regard predicted introjection; religious leaders and groups also influenced religious internalization. Study 3 investigated the relationship between religious internalization and prejudice towards Muslims, analyzing the mediating role of values. Results indicated that identificated religious identity is associated with lower levels of prejudice than introjected religious identity; prosocial values mediated between identification and prejudice, whereas conformity values mediated between introjection and prejudice.

The aim of this paper is to describe and explain how the separation between state and church effects the power relations between state and religious groups and organizations. Former state church, The Swedish church, is in this paper, not included in the definition of religious groups. The reform (“stat-kyrka reformen”) took place between 1995 and year 2000.I’m examining if religious groups had any influence on the reform. My expectation is to give a clearer picture of religious groups and its power position in Swedish politics and society. A process-tracing method is used. I use different theories, theory of power and influence and theory of collective action. The reason for the decision to separate church and state was to handle social changes such as increasing secularism, pluralism and multiculturalism. This paper can however conclude that the state, after the reform, has shown an even greater, less secular, determination to connect with religious groups. I can also conclude that these religious groups had influence on the reform itself, partly because of its power resources and partly because its ability for collective actions.