Conference Presentations

Socialization of children in new and minority religions has often been discussed, often by former members, in the context of criticism of religious childrearing practices. This paper discusses the seldom-heard perspectives of second-generation adult children who have elected to remain in their parents’ faith. Two quantitative studies of the Jehovah’s Witness communities, in Japan (JWJ-QS) and Rwanda (JW-RWA), collected data from first- and second-generation Witnesses, providing their perspective of learning, adopting, and remaining in the Witness faith. Additional variables investigated the centrality of religious identity, changes in social relationships, intrinsic-extrinsic religious orientation, and resilience and support in congregation life. The JWJ-QS and JW-RWA studies fill a gap in the literature by contributing insights into the process of religious socialization of children within the Jehovah’s Witness community. The data offer potential for further analysis of factors leading to affiliation, retention, and reaffiliation of second-generation Witnesses.

Thirty years after the 1994 Genocide against the Tutsi in which some 800,000 were killed by relatives, neighbors, and fellow churchgoers, talking about personal and family genocide experiences remains a delicate matter. Among the generations of those who experienced the Genocide and those born after 1994, attitudes differ on what, when, and how individuals talk about past traumas and with whom. Whether targeted to be killed or imprisoned for genocide crimes, families and congregations are resources for dialogue and comfort. A nationwide online survey with responses from 13,590 Jehovah’s Witnesses (most of whom adopted the religion after 1994) provides a large, nonclinical, diverse sample from which to investigate generational and situational differences in attitudes and practices. The findings have implications for educators and therapists who help children and families cope with violent atrocities.

Genocide represents a rupture of the most fundamental ties of family and faith, yet findings from a large quantitative study in Rwanda show the resilience of both. A nationwide online survey of Jehovah’s Witnesses (most of whom converted after the 1994 Genocide), with a sample of 13,590, investigated the following: (a) changes in family size and type one month before and after the Genocide and the restoration of family structures over time; (b) roles of children during the Genocide as recalled by the children 30 years later and by parents of children during the Genocide; (c) view of how the Genocide affected one’s family life story; (d) perceived changes in family relations since becoming Jehovah’s Witnesses; and (e) comparison of family satisfaction by gender, age group, and genocide role-situation. For policy makers, family educators, and therapists, the findings emphasize the interconnectedness of family members and value of supporting the family unit in the aftermath of violent atrocities.

This paper presents findings from the first nationwide, post-Genocide survey of a single religious community in Rwanda, titled Jehovah’s Witnesses During and After the Genocide Against the Tutsi: Psychosocial Factors Related to Faith, Forgiveness, and Family. Conducted in 2023 and covering 13,590 adult baptized Jehovah’s Witnesses across all 30 districts, the study explores the unique positioning of this faith community during two critical periods: the government ban on their religion (1982–1992) and the 1994 Genocide against the Tutsi. Jehovah’s Witnesses are known for their religiously motivated nonviolence, political neutrality, and resistance to ethnic categorization. Survey data show how these principles were maintained under persecution, social pressure, and life-threatening conditions. Respondents reported consistent refusal to participate in violence, acts of rescue under extreme risk, and collective moral resolve. Nearly one quarter were targeted for death, yet many engaged in prosocial behaviors, such as sheltering others and warning of impending attacks. The study also examines post-Genocide psychological wellbeing, intergenerational communication about trauma, and the role of faith-based coping strategies. High levels of forgiveness, hope, and family cohesion were reported. These findings highlight how religious identity shaped moral decision-making during genocide and how faith continues to support healing and resilience in post-conflict Rwanda.

Three recent quantitative studies, in Kazakhstan (Auyezbek & Beisembayev, 2023), Rwanda (Nkurikiyinka & Chu, 2025), and Japan (Hu & Murata, 2025), collectively surveyed over 20,000 Jehovah’s Witnesses about their conversion and belonging to the Witness communities in their respective countries. Conducted among post-Soviet, post-Genocide, and largely non-Western, non-Christian populations, the large sample sizes enable subgroup analysis and cross-cultural comparisons by demographic and religious characteristics, such as gender, age, baptism age, and conversion experience. The paper presents findings that reveal cultural and generational differences, such as the duration of preparatory Bible study before baptism and initial and current attraction to the faith, but also highlights similarities in religious attitudes and attributes across countries and age cohorts. The paper also describes the small cohort of those who temporarily interrupted their association with Jehovah’s Witnesses. In a challenge to assumptions about the influence of social cohesion and strong collective values on Witness adherents and especially those reared from youth in the faith, respondents generally rated cognitive attractions (e.g., logic of main teachings) higher than social attractions (e.g., have JW family). Similarly, respondents indicated higher rates of intrinsic orientation than either extrinsic personal or social orientation toward their faith. Given the relative scarcity of quantitative studies on practicing Jehovah’s Witnesses, these studies contribute important new insights into the composition and characteristics of the faith tradition in varied historical and cultural contexts.

Recognizing forgiveness as central to Rwanda’s progress toward unity and reconciliation, a key component of the Faith, Forgiveness, and Family study was the exploration of three aspects of forgiveness: interpersonal forgiveness, (perception of) divine forgiveness, and self-forgiveness. Despite the importance of forgiveness in post-conflict societies and its profound effect on societal and psychological outcomes, the study of this concept from a psychosocial standpoint in the context of mass violence is relatively rare. Likewise, few scientific studies to date have incorporated all three types of forgiveness. This paper presents study findings on the relationship between the forgiveness variables and psychosocial measures of personal and relational wellbeing. Subgroup analysis identifies differences by gender, generation, genocide situation, trauma events, and religious profile.

A key component of genocide education in Rwanda relies on the willingness of those with personal experiences during the Genocide against the Tutsi to share accounts with the younger post-Genocide generation. A principal avenue to heal wounds and cultivate understanding of the past requires intergenerational communication. However, limited research has investigated the openness of the Genocide Generation to tell their stories and the receptivity of the Post-Genocide Generation to listen. The 2023 nationwide online survey of adults who are currently Jehovah’s Witnesses in Rwanda provides a large, nonclinical sample of 13,590 respondents from diverse religious backgrounds and across all geographic districts. This paper presents quantitative findings on the centrality of genocide, attitudes about discussing past traumas, and perceptions of the openness of younger and older ones to talk. Responses reveal reasons some hesitate sharing painful past experiences. Analysis compared those with whom respondents reported being most comfortable talking about difficult and traumatic experiences and those with whom they had actually talked about personal or family Genocide experiences. Statistical findings include group differences by gender, generation (i.e., adults in Rwanda in 1994, minors in Rwanda in 1994, and those born after 1994), and genocide situations (e.g., those who self-identified as being targeted to be killed or as having been imprisoned for Genocide crimes). The findings have implications for genocide education and prevention.

In spring 2023, the Rwanda national office of Jehovah’s Witnesses, supported by the World Headquarters of Jehovah’s Witnesses, undertook a nationwide survey to document the experiences and attitudes of adult Jehovah’s Witnesses in Rwanda, then numbering about 27,000. The survey focused on the experiences of the religious community before, during, and after the 1994 Genocide against the Tutsi. Adhering to the protocols established by the Rwanda National Ethics Committee and approved by the National Ministry for Unity and Civic Engagement, with an impressive 52.55% response rate (and 13,590 responses) and being predicated on an implicitly high level of trust due to its in-community nature, it represents an extraordinary trove of data on genocide-related issues in Rwanda. The IAGS panel features members of the survey and analysis team, as well as members of the study’s Academic Advisory Committee, reflecting on key findings, conclusions, and implications of the survey, as well as the importance of the survey itself.

Rigorous research design and methodology were used to minimize bias and increase the response rate across all provinces and demographic groups in an anonymous online survey of Jehovah’s Witnesses in Rwanda. To understand the historical context of the faith community, the nationwide survey included questions about the period of government ban between 1982 and 1992. At a time of increased hate propaganda prior to the 1994 Genocide against the Tutsi, the small faith community faced opposition for their position of political neutrality and nonviolence—a stance that strengthened individual and collective resolve to adhere to the same principles during the 1994 Genocide. This paper highlights how research obstacles were overcome to document in a systematic and scientific manner the factors influencing Jehovah’s Witnesses’ refusal to participate in violence and the consequences of their religiously motivated position of political neutrality.

In light of existing research on religious communities during the Genocide against the Tutsi, this paper discusses the academic contribution of the nationwide survey research of Jehovah’s Witnesses in Rwanda. By documenting the genocide situations and post-Genocide psychosocial characteristics of those in the minority religion (most of whom converted to the religion after the 1994 Genocide against the Tutsi), the study addresses a void in the empirical literature, highlights the unique stance of Jehovah’s Witnesses during the Genocide, and explores their individual and collective role in fostering unity and reconciliation across generations. The presenter’s prior research on Christian and Muslim conduct during the Genocide against the Tutsi, as well as on post-Genocide intergenerational dialogues, provides a backdrop for evaluating the research potential for this recent study of the Jehovah’s Witness community in Rwanda.