Pub Date : 2022-03-01DOI: 10.1177/09713336221080625
R. Sinha
{"title":"J. B. P. Sinha, Imagining Wholesome Wellbeing of All","authors":"R. Sinha","doi":"10.1177/09713336221080625","DOIUrl":"https://doi.org/10.1177/09713336221080625","url":null,"abstract":"","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49003975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-01DOI: 10.1177/09713336221080624
R. Nelissen
Three experiments investigated the possibility that greed is not just a consequence of scarcity but may also result from abundance of common resources. It was predicted that abundance causes greed not through increasing competition but because it reduces social concerns for the outcomes of others, resulting in resource waste. Consistent with these predictions, we found that people take and waste more from common resources if these resources are more—rather than less—abundant. These findings were robust to different types of resources (chocolates and money). Implications of these findings for attempts at sustainable resource use are discussed.
{"title":"Abundance Causes Greed in Appropriation from Common Resources","authors":"R. Nelissen","doi":"10.1177/09713336221080624","DOIUrl":"https://doi.org/10.1177/09713336221080624","url":null,"abstract":"Three experiments investigated the possibility that greed is not just a consequence of scarcity but may also result from abundance of common resources. It was predicted that abundance causes greed not through increasing competition but because it reduces social concerns for the outcomes of others, resulting in resource waste. Consistent with these predictions, we found that people take and waste more from common resources if these resources are more—rather than less—abundant. These findings were robust to different types of resources (chocolates and money). Implications of these findings for attempts at sustainable resource use are discussed.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42406444","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-01DOI: 10.1177/09713336221080640
Sofie Amalie Damkier, Simon Ozer
In today’s globalised world, people are interacting with different cultural streams every day, which can challenge the individual’s rootedness in regard to their identity. The purpose of the present study is to examine the relationship between social identity and well-being in terms of satisfaction with life, and to examine whether the individual’s reaction to cultural globalisation mediates this relationship. The individual’s reaction to cultural globalisation was operationalised as a proactive (multicultural acquisition) or defensive (ethnic protection) reaction. The study examined students in India (n = 147) and Denmark (n = 223). The results showed that social identity was positively related to well-being in Denmark but negatively related to well-being in India. Moreover, it showed that social identity and well-being was mediated by a defensive reaction to cultural globalisation in both contexts. The results indicate that cultural differences affect how the individual reacts to cultural globalisation and, further, how social identity and well-being are related. Therefore, the relationship between social identity and well-being in globalised contexts is complex and it is relevant to include the individual’s reaction to cultural globalisation when comprehending the role of social identity in globalised societies.
{"title":"Social Identity and Well-being: A Cross-Cultural Examination of Social Identity and Well-being in Light of the Accelerating Cultural Globalisation","authors":"Sofie Amalie Damkier, Simon Ozer","doi":"10.1177/09713336221080640","DOIUrl":"https://doi.org/10.1177/09713336221080640","url":null,"abstract":"In today’s globalised world, people are interacting with different cultural streams every day, which can challenge the individual’s rootedness in regard to their identity. The purpose of the present study is to examine the relationship between social identity and well-being in terms of satisfaction with life, and to examine whether the individual’s reaction to cultural globalisation mediates this relationship. The individual’s reaction to cultural globalisation was operationalised as a proactive (multicultural acquisition) or defensive (ethnic protection) reaction. The study examined students in India (n = 147) and Denmark (n = 223). The results showed that social identity was positively related to well-being in Denmark but negatively related to well-being in India. Moreover, it showed that social identity and well-being was mediated by a defensive reaction to cultural globalisation in both contexts. The results indicate that cultural differences affect how the individual reacts to cultural globalisation and, further, how social identity and well-being are related. Therefore, the relationship between social identity and well-being in globalised contexts is complex and it is relevant to include the individual’s reaction to cultural globalisation when comprehending the role of social identity in globalised societies.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48790650","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-01DOI: 10.1177/09713336221080628
R. C. Tripathi, N. Pande, V. N. Tripathi, Shail Shankar, Aditi Pande, Ragini Bahadur
This article addressed the question of the role played by certain cognitive and affective factors in explaining the differences in scarcity mindsets of Gen Z, Millennials, and the Pre-millennial generations. Three cognitive factors, namely, horizontal individualism, belief in a just world and a spiritual belief factor, anasakti (non-attachment) along with five affective factors, personal relative deprivation, greed, need for achievement, positive and negative emotions were used as predictors of the scarcity mindsets. Pre-millennials showed a weaker scarcity mindset compared to the Millennials, who among the three had the strongest scarcity mindset. In the case of Gen Z, a downward trend in the scarcity mindset was observed. Male respondents had stronger scarcity mindset than females. Sequential Regression Analysis was used to understand the role played by cognitive and affective factors in predicting scarcity mindset for each generation. It found that cognitive factors were better predictors than affective factors in the case of all three generations. In the case of Gen Z, belief in a just world and anasakti significantly predicted a weak scarcity mindset. Belief in a just world also predicted a weaker scarcity mindset in case of the Millennials and Pre-millennial generations. Personal relative deprivation, an affective factor, was significantly associated with a weak scarcity mindset in the case of Millennials but inversely for the Pre-millennials. A high need for achievement raised the level of scarcity mindset, but only for the Millennial generation. Horizontal individualism and greed did not come out as significant predictors of the scarcity mindset for any generation. The results are discussed in the changing context of globalisation and the digital revolution.
{"title":"Scarcity Mindsets and Generational Differences in India: The Role of Cognitive and Affective Factors","authors":"R. C. Tripathi, N. Pande, V. N. Tripathi, Shail Shankar, Aditi Pande, Ragini Bahadur","doi":"10.1177/09713336221080628","DOIUrl":"https://doi.org/10.1177/09713336221080628","url":null,"abstract":"This article addressed the question of the role played by certain cognitive and affective factors in explaining the differences in scarcity mindsets of Gen Z, Millennials, and the Pre-millennial generations. Three cognitive factors, namely, horizontal individualism, belief in a just world and a spiritual belief factor, anasakti (non-attachment) along with five affective factors, personal relative deprivation, greed, need for achievement, positive and negative emotions were used as predictors of the scarcity mindsets. Pre-millennials showed a weaker scarcity mindset compared to the Millennials, who among the three had the strongest scarcity mindset. In the case of Gen Z, a downward trend in the scarcity mindset was observed. Male respondents had stronger scarcity mindset than females. Sequential Regression Analysis was used to understand the role played by cognitive and affective factors in predicting scarcity mindset for each generation. It found that cognitive factors were better predictors than affective factors in the case of all three generations. In the case of Gen Z, belief in a just world and anasakti significantly predicted a weak scarcity mindset. Belief in a just world also predicted a weaker scarcity mindset in case of the Millennials and Pre-millennial generations. Personal relative deprivation, an affective factor, was significantly associated with a weak scarcity mindset in the case of Millennials but inversely for the Pre-millennials. A high need for achievement raised the level of scarcity mindset, but only for the Millennial generation. Horizontal individualism and greed did not come out as significant predictors of the scarcity mindset for any generation. The results are discussed in the changing context of globalisation and the digital revolution.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48160861","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-23DOI: 10.1177/09713336221080648
L. Krishnan
The present essay examines the scarcity–prosociality link, that is, the conditions in which scarcity leads to self-interest and competitiveness or to other-oriented prosociality and cooperativeness. Adopting a social-psychological approach, the findings of the major investigations of reactions to scarcity are summarised. These studies show both self-interest and prosociality as reactions to scarcity, depending on various mediating factors, although a scarcity mindset or limited-good perception is not revealed directly. This link needs to be interpreted in the light of social-psychological, cognitive, economic and cultural factors. In general, the scarcity–prosociality relationship is found to be ambiguous, yet thought-provoking. Some aspects that require detailed exploration and the multi-pronged implications of the scarcity–prosociality association for societal development are highlighted. It is suggested that effective coping with scarcity in resource-constrained economies will be possible if socialisation and social policies promote practices that enhance resource availability, encourage an optimal use of resources, and modify a competitive stance to a cooperative one, and a zero-sum game perception of resource exchange to one of non-zero-sum game.
{"title":"The Scarcity–Prosociality Link: Ambiguous, Yet Thought-provoking","authors":"L. Krishnan","doi":"10.1177/09713336221080648","DOIUrl":"https://doi.org/10.1177/09713336221080648","url":null,"abstract":"The present essay examines the scarcity–prosociality link, that is, the conditions in which scarcity leads to self-interest and competitiveness or to other-oriented prosociality and cooperativeness. Adopting a social-psychological approach, the findings of the major investigations of reactions to scarcity are summarised. These studies show both self-interest and prosociality as reactions to scarcity, depending on various mediating factors, although a scarcity mindset or limited-good perception is not revealed directly. This link needs to be interpreted in the light of social-psychological, cognitive, economic and cultural factors. In general, the scarcity–prosociality relationship is found to be ambiguous, yet thought-provoking. Some aspects that require detailed exploration and the multi-pronged implications of the scarcity–prosociality association for societal development are highlighted. It is suggested that effective coping with scarcity in resource-constrained economies will be possible if socialisation and social policies promote practices that enhance resource availability, encourage an optimal use of resources, and modify a competitive stance to a cooperative one, and a zero-sum game perception of resource exchange to one of non-zero-sum game.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2022-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44058868","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/09713336211038814
S. Pandit
It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well (Josipovic, 2014). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.
{"title":"Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology","authors":"S. Pandit","doi":"10.1177/09713336211038814","DOIUrl":"https://doi.org/10.1177/09713336211038814","url":null,"abstract":"It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well (Josipovic, 2014). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46025259","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/09713336211040716
Ali Mashuri, Nur Hasanah, Wening Wihartati
This study proposed victimisation-by-ingroup consciousness as a novel concept, which denotes that intragroup violence or wrongdoings by some group members victimise other members of the same group and may elicit sense of physical, material, cultural and psychological sufferings among the victim members. Applying this concept to the context of religious radicalism, this study revealed that among a sample of Indonesian Muslims (N = 810), the perceptions of physical, material and cultural sufferings positively predicted psychological suffering. This sense of psychological suffering turned out to motivate participants to perceive intragroup violence as illegitimate. This perceived illegitimacy of intragroup violence ultimately facilitated participants to report less emotional, attitudinal and intentional radical tendencies to support terrorists. Finally, we found as expected that Islamic blind patriotism negatively predicted, but constructive Islamic patriotism positively predicted participants’ victimisation-by-ingroup consciousness. These empirical findings broadly suggest that accepting the deficiency of the ingroup may be beneficial for tackling Muslims’ radical tendencies, but this prospect depends on modes of Muslims’ emotional attachment to their own group. We close by discussing the theoretical and practical implications of those empirical findings, as well as limitations and practical implications of this study.
{"title":"Victimisation-by-ingroup Consciousness: Its Antecedents and Impact on Radicalism","authors":"Ali Mashuri, Nur Hasanah, Wening Wihartati","doi":"10.1177/09713336211040716","DOIUrl":"https://doi.org/10.1177/09713336211040716","url":null,"abstract":"This study proposed victimisation-by-ingroup consciousness as a novel concept, which denotes that intragroup violence or wrongdoings by some group members victimise other members of the same group and may elicit sense of physical, material, cultural and psychological sufferings among the victim members. Applying this concept to the context of religious radicalism, this study revealed that among a sample of Indonesian Muslims (N = 810), the perceptions of physical, material and cultural sufferings positively predicted psychological suffering. This sense of psychological suffering turned out to motivate participants to perceive intragroup violence as illegitimate. This perceived illegitimacy of intragroup violence ultimately facilitated participants to report less emotional, attitudinal and intentional radical tendencies to support terrorists. Finally, we found as expected that Islamic blind patriotism negatively predicted, but constructive Islamic patriotism positively predicted participants’ victimisation-by-ingroup consciousness. These empirical findings broadly suggest that accepting the deficiency of the ingroup may be beneficial for tackling Muslims’ radical tendencies, but this prospect depends on modes of Muslims’ emotional attachment to their own group. We close by discussing the theoretical and practical implications of those empirical findings, as well as limitations and practical implications of this study.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46543711","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/09713336211038821
Rakshita Goel, Rachana Bhangaokar
Inspired by the life and work of Mahatma Gandhi and Vinoba Bhave, Bhāvyātrā is a walking pilgrimage, a metaphor for ‘slowing down’ in a fast-paced world. The qualitative study was conducted with 11 adults, both men and women, who had undertaken Bhāvyātrā. In-depth interviews were conducted to know their experiences of Bhāvyātrā and its effects on self and interpersonal relationships. Bhāvyātrā gave participants opportunities to reflect on pure intentions (Bhāv) behind their actions. Offering oneself in service in a variety of unfamiliar contexts enhanced feelings of trust and interdependence. Older, more experienced Bhāvyātris reported better psychological well-being.
{"title":"Bhāvyātrā (Walking Pilgrimages): Insights for Self-development Through Service","authors":"Rakshita Goel, Rachana Bhangaokar","doi":"10.1177/09713336211038821","DOIUrl":"https://doi.org/10.1177/09713336211038821","url":null,"abstract":"Inspired by the life and work of Mahatma Gandhi and Vinoba Bhave, Bhāvyātrā is a walking pilgrimage, a metaphor for ‘slowing down’ in a fast-paced world. The qualitative study was conducted with 11 adults, both men and women, who had undertaken Bhāvyātrā. In-depth interviews were conducted to know their experiences of Bhāvyātrā and its effects on self and interpersonal relationships. Bhāvyātrā gave participants opportunities to reflect on pure intentions (Bhāv) behind their actions. Offering oneself in service in a variety of unfamiliar contexts enhanced feelings of trust and interdependence. Older, more experienced Bhāvyātris reported better psychological well-being.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44831428","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/09713336211040710
Pallavi Ramanathan, Purnima Singh
Home is a key aspect of place attachment signified by rootedness and ease; it is operationalised as a sense of being rooted to and feeling at ease in a particular place. Two studies were done to gain a nuanced idea of the concept of home as understood by Tibetan refugee youth living in Delhi. In study 1, based on in-depth interviews on 20 students of ages 18–25 years, a thematic analysis resulted in the global theme of ‘community as home’ indicating the central position of the community while talking about home. On the basis of this study, four variables were identified as key to the concept of home: in-group identification, group efficacy, social well-being and rootedness (home). Study 2 was designed to understand the relationship between these identified variables. Around 103 refugee youth (controlled for gender) aged 18–25 years completed the questionnaire. It was found that most of the variables were positively correlated to one another, except for group efficacy and social well-being. Further, the mediation analysis indicated that in the context of the community, higher levels of social well-being explained increased in-group identification, particularly when mediated by the presence of group efficacy. Overall, it was found that community seems to be integral to the concept of home for Tibetan refugee youth living in Delhi. Both studies expand upon existing literature on the concept of home and have further implications for the notion of home and the social well-being of Tibetan refugees.
{"title":"‘Searching for Roots’: Exploring the Idea of Home in Tibetan Refugee Youth Living in Delhi, India","authors":"Pallavi Ramanathan, Purnima Singh","doi":"10.1177/09713336211040710","DOIUrl":"https://doi.org/10.1177/09713336211040710","url":null,"abstract":"Home is a key aspect of place attachment signified by rootedness and ease; it is operationalised as a sense of being rooted to and feeling at ease in a particular place. Two studies were done to gain a nuanced idea of the concept of home as understood by Tibetan refugee youth living in Delhi. In study 1, based on in-depth interviews on 20 students of ages 18–25 years, a thematic analysis resulted in the global theme of ‘community as home’ indicating the central position of the community while talking about home. On the basis of this study, four variables were identified as key to the concept of home: in-group identification, group efficacy, social well-being and rootedness (home). Study 2 was designed to understand the relationship between these identified variables. Around 103 refugee youth (controlled for gender) aged 18–25 years completed the questionnaire. It was found that most of the variables were positively correlated to one another, except for group efficacy and social well-being. Further, the mediation analysis indicated that in the context of the community, higher levels of social well-being explained increased in-group identification, particularly when mediated by the presence of group efficacy. Overall, it was found that community seems to be integral to the concept of home for Tibetan refugee youth living in Delhi. Both studies expand upon existing literature on the concept of home and have further implications for the notion of home and the social well-being of Tibetan refugees.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46035536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.1177/09713336211038826
Nandita Chaudhary, D. Gupta, S. Kapoor
The family in India is a vibrant, complex group that functions on the assumption of interdependence and complementarity of roles and relationships. Patriarchal and patrilocal joint families remain the ideal kin group for a large population of the subcontinent, but this can take many different forms related to co-residence, commensality, branches and subdivisions within the larger group. In the northern Indian rural households from which the illustrations in this article are drawn, household boundaries are largely permeable, the care of children is a shared activity. Whereas older adult members are responsible for keeping a close watch on the children of the family, the adults, usually parents go about their daily work, whether in the home, fields, businesses or employment. Children are a subsystem of mixed ages, constituting siblings, cousins, visiting kin and often even selected neighbours. Women work for the household, which usually includes cattle-care and farming but may also be employed in jobs outside the home in some instances. This active social institution is held together by social conventions and moral obligations. In this article, we provide insights into the ways in which the dynamics of conventions and obligations are expressed, experienced and maintained in relationships between adults and children and among children.
{"title":"Social Conventions and Moral Obligations in Young Children’s Care: Illustrations from Rural Families of Northern India","authors":"Nandita Chaudhary, D. Gupta, S. Kapoor","doi":"10.1177/09713336211038826","DOIUrl":"https://doi.org/10.1177/09713336211038826","url":null,"abstract":"The family in India is a vibrant, complex group that functions on the assumption of interdependence and complementarity of roles and relationships. Patriarchal and patrilocal joint families remain the ideal kin group for a large population of the subcontinent, but this can take many different forms related to co-residence, commensality, branches and subdivisions within the larger group. In the northern Indian rural households from which the illustrations in this article are drawn, household boundaries are largely permeable, the care of children is a shared activity. Whereas older adult members are responsible for keeping a close watch on the children of the family, the adults, usually parents go about their daily work, whether in the home, fields, businesses or employment. Children are a subsystem of mixed ages, constituting siblings, cousins, visiting kin and often even selected neighbours. Women work for the household, which usually includes cattle-care and farming but may also be employed in jobs outside the home in some instances. This active social institution is held together by social conventions and moral obligations. In this article, we provide insights into the ways in which the dynamics of conventions and obligations are expressed, experienced and maintained in relationships between adults and children and among children.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46583207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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