British Journal of Social Psychology最新文献

The vicious cycle of educational inequality may be maintained and perpetuated by teachers' lack of desire to work in socioeconomically deprived communities. Across two studies (N_total = 606), we experimentally investigated whether teachers' aversions to such settings could be mitigated by contact experiences with (a) people experiencing financial hardship and (b) children from disadvantaged backgrounds. Trainee teachers rated their levels of desire to work in schools that varied in terms of the socioeconomic backgrounds and diversity of their student populations. They also reported their contact experiences. Although, overall, teachers showed an aversion to working in a school that served a diverse and low-income community compared to one with average student demographics, this effect was attenuated when teachers had more prior contact with both close others in financial hardship and children from disadvantaged backgrounds. These findings were replicated across both studies. Further analyses also revealed that the relation between contact and school desirability may, at least in part, be mediated by changes in teaching self-efficacy. These findings demonstrate the potential value of teachers' contact with other groups as a method of reducing bias in education.

Identity fusion is a visceral feeling of oneness with a group, known to strongly motivate extreme pro-group behaviour. However, the evidence on its causes is currently limited, primarily due to the prevalence of cross-sectional research. To address this gap, this study analysed the evolution of fusion in response to a massive collective ritual, Korrika—a race in support of the Basque language—, over three time periods: before (n = 748) and immediately following participation (n = 402), and 7 weeks thereafter (n = 273). Furthermore, we explored the potential mediating roles of two key factors: perceived emotional synchrony, a sense of emotional unity among participants that emerges during collective rituals, and kama muta (moved by love), an unexplored emotion in relation to fusion, which arises from feelings of shared essence. The proportion of fused participants increased significantly after participation and remained stable for at least 7 weeks. Perceived emotional synchrony and kama muta apparently explained the effect of participants' behavioural involvement in the ritual on subsequent fusion, but only among those who were not previously fused with Korrika participants. We conclude that emotional processes during collective rituals play a fundamental role in the construction of identity fusion.

False beliefs pose significant societal threats, including health risks, political polarization and even violence. In two studies (N = 884) we explored the efficacy of an individual-based approach to correcting false beliefs. We examined whether the character virtue of intellectual humility (IH)—an appreciation of one's intellectual boundaries—encourages revising one's false beliefs in response to counter-information. Our research produced encouraging but also mixed findings. Among participants who held false beliefs about the risks of vaccines (Study 1) and the 2020 US Election being rigged (Study 2), those with higher IH explored more information opposing these false beliefs. This exploration of opposing information, in turn, predicted updating away from these inaccurate health and political beliefs. IH did not directly predict updating away from false beliefs, however, suggesting that this effect—if it exists—may not be particularly powerful. Taken together, these results provide moderate support for IH as a character trait that can foster belief revision but, simultaneously, suggest that alternate pathways to combat false beliefs and misinformation may be preferred.

Although global warming is a serious problem that influences numerous people worldwide, individuals are still reluctant to change their behaviours. The present research investigates how local hot temperatures affect climate action in non-Western groups. In Study 1, an analysis of temperature and information acquisition by Shanghai residents in 122 days found that heat increased attention and awareness of climate change. In Study 2 and Study 3, participants who were primed with heat-related perceptions were more likely to take climate action in private and public spheres. In Study 4, we further identified that people who experienced hot temperature events increased their beliefs and efficacy about climate change, which in turn motivated them to take more climate action. Importantly, the mediating effects were significant both in the manipulation of heat and real-world settings. Consistent with our theoretical perspective, seeing is more than believing because personal experience increases climate action by fostering climate change beliefs and efficacy.

In this study, we investigate how personal experiences about shameful events are described in face-to-face social interaction, and how these stories differ between participants who have either high or low levels of narcissistic personality traits. The dataset consists of 22 dyadic conversations where the participants describe events where they felt ashamed of themselves. We found the narratives to vary in terms of five dimensions. With narcissistic individuals, the default narrative tended to exhibit a cluster of characteristics that gather at one end of these dimensions: (1) weak expressions of shame; (2) located in the story-world; (3) low level of reflexivity as well as; (4) responsibility of the described event; and (5) a general level of description. We discuss the findings in relation to sociological and psychological theories of shame and suggest that individuals with narcissistic personality traits are more inclined to use suppressive conversational practices in their treatment of shame, thus providing a “window” to these interactional practices.

This paper critically examines the normative versus non-normative distinction commonly used in collective action research. To explore the similarities and differences between antecedents of normative versus non-normative actions, we conducted a systematic review on diverse predictors of non-normative, radical and violent collective actions. We examined 37 social and political psychology studies published after 2010 and identified five recurring themes: identity, efficacy, injustice, emotions and norms. Findings exhibited significant overlaps with those predictors associated with normative collective action. Thus, a reconceptualization is needed to undermine the rigid boundaries between these action types, highlighting the intricate interplay of factors that transcend the conventional binary. Aiming to avoid conceptual ambiguity and challenge the perspective that associating particular collective actions with unwarranted violence using social norms as fixed and a priori, we propose the term ‘confrontational collective action’ to separate out form of action from societal approval. Through this reconceptualization, we discussed the main limitations in the literature, focusing on how studies approach normativity and efficacy and addressing the issue of decontextualization in the literature. This paper calls for a contextually informed understanding of confrontational collective action that recognizes what is seen as ‘normative’ can change over time through intra- and intergroup interactions.

Previous research on group-based hope has predominantly focused on positive intergroup outcomes, such as peace and harmony. In this paper, we demonstrate that hope experienced towards group-centric political outcomes, such as a victory in a conflict and defeating the enemy, can be detrimental to peace. In Study 1, conducted among Israeli Jews, hope for victory over the Palestinians was uniquely associated with more support for extreme war policies, whereas hope for peace generally showed the opposite associations. In Study 2, we replicated these results among Muslim Pakistanis regarding the Pakistan–India dispute. Notably, in both Studies 1 and 2, only hope for victory significantly predicted personal violent extremist intentions. In Study 3, conducted with a representative sample of Israeli Jews, we found three latent profiles of hope: victory hopers, peace hopers, and dual hopers (hoping for both peace and victory). Finally, in preregistered Study 4, we longitudinally investigated how hopes for victory and peace changed from a relatively calm period in 2021 to the Israel–Hamas War of 2023, utilizing a Bivariate Latent Change Score analysis. Increases in hope for victory during the highly intense war explained the increase in support for violence. We discuss implications, limitations, and directions for future research.

Previous studies on environmental issues in right-wing populism have mostly focused on political actors and their argumentation. In contrast, this study examines environmental populist discourse from the perspective of laypeople in Finland. We used interviews (n = 25) to analyse affective–discursive practices in environmental talk, identifying four partly interrelated practices: belittling the ‘annoying liberals’, constructing the ordinary rural people as victims, externalizing blame to the ‘real’ polluters, and glorifying Finnish nature. These practices shed light on subject positions, affect, and functions in environmental discourse. Our contributions to the field of social psychology are threefold. First, we apply an affective–discursive approach in a novel context, deepening our understanding of affect in environmental populism. Second, we explore the nuanced features of populist reasoning and argumentation, shedding light on the functions and social implications of populist environmental discourse. Third, our analysis of identities and the discourse of laypeople provides insights into the dynamics that contribute to the polarization around environmental issues in society. We argue that the sceptical environmental discourse associated with right-wing populism may persist precisely due to the affective and polarized nature of environmental issues.

Pundits have speculated that the spread of conspiracies and misinformation (termed “misbeliefs”) is leading to a resurgence of right-wing, reactionary movements. However, the current empirical picture regarding the relationship between misbeliefs and collective action is mixed. We help clarify these associations by using two waves of data collected during the COVID-19 Pandemic (in Australia, N = 519, and the United States, N = 510) and democratic elections (in New Zealand N = 603, and the United States N = 609) to examine the effects of misbeliefs on support for reactionary movements (e.g., anti-lockdown protests, Study 1; anti-election protests, Study 2). Results reveal that within-person changes in misbeliefs correlate positively with support for reactionary collective action both directly (Studies 1–2) and indirectly by shaping the legitimacy of the authority (Study 1b). The relationship between misbelief and legitimacy is, however, conditioned by the stance of the authority in question: the association is positive when authorities endorse misbeliefs (Study 1a) and negative when they do not (Study 1b). Thus, the relationship between conspiracy beliefs and action hinges upon the alignment of the content of the conspiracy and the goals of the collective action.

Time scarcity has become one of the most ubiquitous phenomena in daily life worldwide. Five studies (total valid N = 1332) examined whether time scarcity elicits people's agentic orientation and dampens their communal orientation, thus increasing the likelihood of objectification towards others. Results suggested that people who perceived time scarcity were more likely to exhibit objectification towards others regardless of whether time scarcity was measured (Studies 1 and 3) or manipulated using either a scenario (Study 2a) or a recall task (Studies 2b and 4). Furthermore, agentic and communal orientations mediated the link between time scarcity and objectification (Studies 3 and 4). Additionally, the current research provided a nuanced understanding of these effects by differentiating the people being objectified into acquaintances and close friends (Study 2b) and by taking into consideration the trait-level prosociality of participants (Study 4). Results suggested that the effect persisted when people interacted with others who were close to them, and it was also applicable to people who were highly prosocial by nature. Overall, our findings highlighted the serious interpersonal consequence of time scarcity and highlighted the crucial role of value orientation in understanding this effect.