Preventing violent extremism in youth through sports: An intervention from the 3N model

Preventive approaches have gained weight with regard to violent extremism. However, although the number of interventions aimed at prevention has increased, many of them do not have a solid theoretical basis and very few have been evaluated, so we do not know the real impact of these interventions. Based on these limitations, a sport-based intervention program was designed to prevent violent extremism. Using the 3N model of radicalization as a theoretical reference, the program was designed and implemented trying to influence the needs, narratives, and social networks of the participants. Thus, the objective of the present research was to evaluate the impact of the program, for which two studies were designed. The first study used a quantitative approach using questionnaires that were answered by the participants and by a control group. The second study used a qualitative approach that included open-ended questionnaires that were completed by the participants’ referents. Both studies assessed the needs, narratives, and social networks of the participants. Overall, the results showed an improvement in social networks and differences in the effects on needs and narratives depending on the study. We conclude by highlighting the role of sports-based interventions in generating a sense of belonging and improving social support as preventive factors.     

From Theorizing Radicalization to Surveillance Practices: Muslims in the Cross Hairs of Scrutiny

There are several psychological analyses of the processes of radicalization resulting in terrorism. However, we know little about how those in authority (e.g., the police) conceptualize the psychological dynamics to radicalization. Accordingly, we present a detailed account of an official U.K. counterterrorism intervention, the Workshop to Raise Awareness of Prevent, designed to enlist frontline professionals in identifying and referring those at risk of radicalization. Specifically, we report data gathered during an observation of this intervention delivered by the police in Scotland. This provides insight into the psychological model of radicalization being disseminated in the United Kingdom, and we evaluate the merits of this model in the light of current psychological theory. First, we consider how this model may overlook certain social dynamics relevant to understanding radicalization. Second, we discuss how this neglect limits consideration of how the surveillance warranted by the official model may lead Muslims to disengage from majority group members. Our analysis points to how political psychology's analysis of social identities and citizenship can inform public policy and practice.     

Internet-Based Radicalization as Enculturation to Violent Deviant Subcultures

This work examines the intersections of subcultural theories and radicalization theories from terrorism studies to identify how they may be improved through integration. To date there have been almost no efforts to merge these frameworks, though terrorism shares common characteristics of deviant subcultures. Both are driven by ideologies that are in opposition to that of their targets. We focus particularly on the process of online radicalization to assess how subcultural research in online environments may inform the process of enculturation into a terrorist belief system. We conclude by discussing the implications of this expansion for research on terrorism and subcultures.     

Fundamentalism,Radicalization and Terrorism. Part 2: fundamentalism,regression and repair

Prior to the watershed events of 11 September 2001, terrorism was generally seen simply as politically motivated, criminal violence. Since then the phenomena of religious fundamentalism, political radicalization and terrorism have become fused in the public mind, partly under the influence of the political and military reaction described as the ‘War on Terror’ and its successors. While there is clearly an important overlap in the religious thinking of some fundamentalists, the radical agenda of political Islamist groups and the violent activities of those who currently use the tactics of terrorism, these are not identical phenomena, and treating everyone who falls into one of these groups as the same as all the others has exacerbated rather than improved global security. In the second of two papers based on his work with terrorist organizations and areas of the world embroiled in entrenched conflict, Lord Alderdice develops a different approach informed by psychoanalytical principles and systems and complexity theories to clarify some of the boundaries and overlapping elements of these three phenomena. This approach not only provides a more evidence-based analysis, but also permits a more reflective and constructive response to these clear and present dangers.     

Religion and Anti-Immigration Sentiments in Context: Field Studies in Jerusalem

ABSTRACT

Political and social changes in the past decade have rendered questions about religion and immigration more salient than ever. However, we know very little about the potential impact of religion as it operates in the real world on attitudes toward immigrants. In this investigation, we tested whether and how contextual religious cues in the public sphere might affect tolerance toward immigrants. In two studies, we compared the effects of a religious and a secular context (Study 1: religious location; Study 2: religious attire) on attitudes toward Jewish immigrants (i.e., a religious ingroup) and non-Jewish immigrants (i.e., a religious outgroup). Across studies, contextual religious cues predicted ingroup favoritism, as expressed by less social rejection toward religious ingroups and less support for anti-immigration policies affecting religious ingroups. However, contextual religious cues were unrelated to anti-immigration attitudes toward religious outgroups. In Study 2, these patterns were moderated by participants’ religiosity, such that they were found among more (but not fewer) religious participants. These findings extend prior laboratory findings and shed light on how religion influences attitudes toward immigration in rich and complex real environments.     

The Social Milieu of the Church and Religious Coping Responses: A Longitudinal Investigation of Older Whites and Older Blacks

The purpose of this study is to see if the social environment of the church influences the use of religious coping responses over time. The following theoretical relationships were embedded in the conceptual model that was developed to evaluate this issue: (a) People who go to church more often are more likely to feel their congregation is highly cohesive (e.g., share the same values and beliefs); (b) individuals who worship in highly cohesive congregations are more likely to receive spiritual support (i.e., encouragement to adopt religious teachings and principles) from their fellow church members; and (c) people who receive more spiritual support will be more likely to adopt religious coping responses. In the process of evaluating this model, tests were performed to examine the influence of racial culture. Data from a nationwide longitudinal survey of older adults provide support for each link in the conceptual model. Pervasive racial cultural differences were also found: Older Blacks were more likely to be deeply involved in each facet of religion than older Whites.     

Do We Know Where We Stand? Neighborhood Relative Income,Subjective Social Status,and Health

Bridging research on relative income and subjective social status (SSS), this study examines how neighborhood relative income is related to ones' SSS, and in turn, physical and mental health. Using a survey sample of 1807 U.S. adults, we find that neighborhood median income significantly moderates the relationship between household income and self‐reported physical and mental health. Low‐income individuals living in high‐income neighborhoods (i.e., relative disadvantage) report better physical and mental health than low‐income individuals living in low‐income neighborhoods. In addition, high‐income individuals living in low‐income neighborhoods (i.e., relative advantage) report higher SSS (relative to neighbors), whereas low‐income individuals living in high‐income neighborhoods (i.e., relative disadvantage) also report higher SSS. We draw from social comparison theory to interpret these results positing that downward comparisons may serve an evaluative function while upward comparisons may result in affiliation with better‐off others. Finally, we demonstrate that SSS explains the relationship between neighborhood relative income and health outcomes, providing empirical support for the underlying influence of perceived social position.     

Are there Local Differences in Support for Violent Radicalization? A Study on College Students in the Province of Quebec,Canada

Support for violent radicalization (VR) is a multidimensional phenomenon determined by individual, social, and contextual variables. However, how local contexts influence the configurations of risk and protective factors leading to the process of VR remains an open question. In line with a socioecological framework, this study aims to investigate local differences in support for VR and its associated risk factors (i.e., immigrant status, social adversity, depression, and collective identity) among college students in Quebec, a Canadian province with a variety of social and political contexts (i.e., Francophone Montreal, Quebec City, rural/suburban areas, and Anglophone communities). A total of 1765 college students (71% women; 73% aged between 16 and 21 years) completed an online survey. Mixed-effects models were implemented to test local differences in support for VR and its risk factors. Results showed that the association between social adversity (i.e., discrimination and exposure to violence) and support for VR varied by local context. Specifically, social adversity was a risk factor across all contexts but Quebec City. Although prevention programs may target common determinants of support for VR, they need to be tailored according to local realities, and in particular the level of social diversity and the relative prevalence of mainstream radical discourses.     

Spirituality and Support: A Descriptive Analysis of Online Social Support for Depression

This study examined supportive messages in spiritual and non-spiritual online support groups for depression. Both social support and religiosity have been associated with reduced depressive symptomology. Proportions of three types of support (i.e., informational, emotional, and network) were considered; messages were further delineated as being either religious or non-religious in nature. Messages (N = 2,674) from two Christian and two unaffiliated online groups were analyzed. Results indicated that Christian groups communicated more informational support and General groups communicated more network support. Christian groups communicated more religious messages. This and future research is valuable to practitioners and clergy aiding depressed individuals and to the literature on social support and religion.     

Attitudes in the social context: the impact of social network composition on individual-level attitude strength

Four studies, using both experimental and correlational designs, explored the implications of being embedded within attitudinally congruent versus attitudinally heterogeneous social networks for individual-level attitude strength. Individuals embedded within congruent social networks (i.e., made up of others with similar views) were more resistant to attitude change than were individuals embedded within heterogeneous social networks (i.e., made up of others with a range of views). Mediational evidence suggests that attitudinally congruous social networks may increase attitude strength by decreasing attitudinal ambivalence and perhaps by increasing the certainty with which people hold their attitudes. These results suggest that features of the social context in which an attitude is held have important implications for individual-level attitude strength.     

Concepts of God and Germs: Social Mechanisms and Cognitive Heuristics

Previous research has shown that the more individuals view observable entities as animate, the more those entities are associated with having psychological and physiological experiences. This study examined the relationship between children's animistic and anthropomorphic reasoning for concepts of unobservable scientific (i.e., germ) and religious (i.e., God) entities. This study further explored how children's conceptions vary according to the social learning opportunities (i.e., discourse, rituals) parents reportedly create. Parent–child dyads with young children from diverse ethnic and religious backgrounds participated. Three central findings emerged. First, children readily associated God with psychobiological characteristics but did not do so to the same extent for germs. Second, children applied more psychobiological properties to both entity types when they believed that the entity was animate. Third, engaging in rituals and discourse with parents was indirectly related to children's concepts of God but not related to their concepts of germs. Overall, this study presented support for a connection between children's animistic and anthropomorphic reasoning for unobservable entities, and an indirect effect of cultural input on this reasoning. The implications of these findings will be discussed.     

The Role of Attitudes Toward White Privilege and Religious Beliefs in Predicting Social Justice Interest and Commitment

The current study examines links among attitudes toward White privilege, religious beliefs, and social justice interest and commitment for White Christian students. Two distinct patterns of results emerged from a path analysis of 500 White Christian students. First, a willingness to confront White privilege was positively associated with the sanctification of social justice (i.e., attributing spiritual significance to working for social justice) and both were positively associated with social justice interest and commitment. Second, awareness of White privilege was negatively associated with religious conservatism, and religious conservatism was negatively associated with social justice interest. These patterns show that White privilege attitudes directly (i.e., willingness to confront White privilege) and indirectly (i.e., awareness of White privilege through religious conservatism) predicted social justice interest and commitment. Moreover, religious beliefs demonstrated opposite patterns of association with social justice interest and commitment such that the sanctification of social justice positively predicted social justice interest and commitment whereas religious conservatism negatively predicted social justice interest. Overall, findings demonstrate direct and indirect links between White privilege attitudes, religious beliefs, and social justice interest and commitment. Limitations and implications for future community psychology research and collaboration also are discussed.     

Predicting Employee Turnover From Communication Networks

This article investigates three social network models of employee turnover: a structural equivalence model, a social influence model, and an erosion model. It was predicted that structurally equivalent individuals would be more likely to behave similarly (i.e., leave or stay at their position). The rocial influence model predicted that employees with a greater percentage of direct communication links with leavers would be more likely to leave their job. The erosion model posited that individuals located on the periphery of a social network would be more likely to leave their job or “fall off” the edges of the social network. A total of 170 employees, a census of an organization, were administered a communication network questionnaire asking them to identify the people with whom they communicate at work. Network self-report data were analyzed using NEGOPY and UCINET software. Results provided support for all three models of turnover, with the erosion model explaining more of the variance than the other two models. Future research examining communication networks and employee turnover is proposed, on the basis of these results.     

Fundamentalism,Radicalization and Terrorism. Part 1: terrorism as dissolution in a complex system

In the first of two papers in this Special Issue, Lord Alderdice draws on his personal experience of living and working in Northern Ireland and other countries that have suffered from terrorism, and describes from a psychoanalytic and systemic perspective the history of national, cultural and political conflicts which form the backdrop to the struggles against fundamentalism, radicalization and terrorism in current times. By examining and understanding the group dynamics and collective experiences of minority populations that have suffered generations of subjugation, humiliation and injustice at the hands of others, Lord Alderdice demonstrates how terrorism is not an individual but a group phenomenon and that any successful intervention aimed at reducing fundamentalism, radicalization and terrorism needs to identify and take into account the complex relational processes and experiences in all parties involved in the current global conflict.     

Advice seeking and loaning of money related to relapse in recovery homes

Recovery homes help individuals who have completed substance use treatment programs re‐integrate back into the community. However, it is unclear what factors determine who will succeed in these settings and how these factors may be reinforced or undermined by the social interactions and social networks between residents living in the Oxford House recovery homes. In an effort to better understand these factors, the current study evaluated (a) the extent to which the density of social networks (i.e., friendship, willingness to loan money, and advice‐seeking relationships) is associated with social capital (i.e., sense of community, quality of life, hopefulness, self‐efficacy), and (b) whether the density of social networks predicts relapse over time. Among the findings, willingness to loan money was positively associated with all four individual‐level social capital variables, suggesting that availability of instrumental resources may be important to ongoing recovery. To test whether these house‐level social network factors then support recovery, a survival analysis was conducted, finding associations between relapse risk and the network densities over a 28‐month span. In particular, more dense advice‐seeking networks were associated with higher rates of relapse, suggesting that the advice‐seeking might represent a sign of organisational house problems, with many residents unsure of issues related to their recovery. In contrast, more dense loaning networks were associated with less relapse, so willingness to lend money could be measuring a willingness to help those in need. The implications of these findings are discussed.     

Who Believes in a Male God? Ideological Beliefs and Gendered Conceptualizations of God

Recent studies have explored whether certain conceptualizations of God are associated with various attitudes and beliefs. In the current study, we examined the relationship between gendered God concepts and the belief that God is involved in one’s life and religious-related rigid ideologies (i.e., religious fundamentalism and right-wing authoritarianism [RWA]). Across two studies, one conducted with religious students at a Jesuit university and the other with a national sample, we found that individuals who believed God to be male were more likely to believe that God had more control and involvement in their life, had higher levels of religious fundamentalism and higher levels of RWA-Aggression (Study 1 and 2), RWA–Submission (Study 1 and 2), and RWA–Conventionalism (Study 2) than individuals with other gendered or nongendered conceptualizations of God. Implications of the broader impact that gendered God concepts have on social and political domains are explored. Last, limitations and future research directions are discussed.     

Religious Congregations as Mediating Structures for Social Justice: a Multilevel Examination

Scholars in the field of community psychology have called for a closer examination of the mediating role that religious congregations serve in society, especially in relation to the promotion of social justice. The current study provides such an examination, offering a multilevel examination of religious individuals (n = 5,123) nested within religious congregations (n = 62) with a particular focus on how individual and congregational level variables (i.e. theological orientation, frequency of religious attendance, bonding and bridging social capital) predict individual prioritization of and participation in congregational social justice activities. Findings indicated that individual level theological orientation was associated with prioritization, and demographics and social capital bonding were associated with prioritization and participation. Furthermore, congregational bridging social capital was associated with the prioritization of justice, whereas congregational theological orientation moderated the associations between frequency of religious participation for both prioritization of and participation in congregational justice activities. These findings show that specific aspects of the congregational setting (i.e., congregational theological orientation) are important to the individual prioritization of and participation in social justice activities. These findings provide support for the role of religious congregations as mediating structures for social justice. Implications for future research are also discussed.     

Virtually ostracized: studying ostracism in immersive virtual environments

Electronic-based communication (such as Immersive Virtual Environments; IVEs) may offer new ways of satisfying the need for social connection, but they also provide ways this need can be thwarted. Ostracism, being ignored and excluded, is a common social experience that threatens fundamental human needs (i.e., belonging, control, self-esteem, and meaningful existence). Previous ostracism research has made use of a variety of paradigms, including minimal electronic-based interactions (e.g., Cyberball) and communication (e.g., chatrooms and Short Message Services). These paradigms, however, lack the mundane realism that many IVEs now offer. Further, IVE paradigms designed to measure ostracism may allow researchers to test more nuanced hypotheses about the effects of ostracism. We created an IVE in which ostracism could be manipulated experimentally, emulating a previously validated minimal ostracism paradigm. We found that participants who were ostracized in this IVE experienced the same negative effects demonstrated in other ostracism paradigms, providing, to our knowledge, the first evidence of the negative effects of ostracism in virtual environments. Though further research directly exploring these effects in online virtual environments is needed, this research suggests that individuals encountering ostracism in other virtual environments (such as massively multiplayer online role playing games; MMORPGs) may experience negative effects similar to those of being ostracized in real life. This possibility may have serious implications for individuals who are marginalized in their real life and turn to IVEs to satisfy their need for social connection.     

The Effects of Professional Training: The Social and Religious Capital Acquired in Seminaries

Debates over seminary education have been at the heart of some of the most heated denominational battles and schisms, often focusing on doctrines being taught at the seminaries. This research moves beyond the debates over specific teachings and explains how seminaries cultivate distinctive social capital (e.g., resources secured through social networks) and religious capital (e.g., mastery of and attachment to a specific religious culture). Using historical and contemporary examples, we illustrate how seminaries provide clergy with social and religious capital that is distinctive from that of the laity. Finally, using Brunette-Hill's 1994 survey of Milwaukee clergy and the Educational Testing Service's 1996 survey of exiting seminarians, we test two propositions on seminary training and religious capital.     

The effects of religious socialization and religious identity on psychosocial functioning in Korean American adolescents from immigrant families

This study examined religious identity as a mediator and moderator between religious socialization by parents, peers, and religious mentors and psychosocial functioning (i.e., social competence, internalizing and externalizing behavior problems) among 155 Korean American adolescents. Religious socialization by parents and peers were positively associated with adolescents' religious identity and social competence. Religious identity fully mediated the relationship between religious socialization by parents and social competence, and partially mediated the relationship between religious socialization by peers and social competence. A competing model with religious identity as a moderator found adolescents with low religious identity showed significantly more externalizing behavior problems when they received more religious socialization from parents.