Inclusive victim consciousness predicts minority group members’ support for refugees and immigrants

What motivates minority group members to support other minorities, rather than compete for resources? We tested whether inclusive victim consciousness —i.e., perceived similarities between the ingroup's and outgroups’ collective victimization—predicts support for other minority groups; and whether personal and family experiences of group‐based victimization moderate these effects. Study 1 was conducted among members of historically oppressed groups in India. As hypothesized, inclusive victim consciousness predicted support for refugees. Personal experiences of group‐based victimization moderated this effect. Conceptually replicating these findings, in Study 2 (among Vietnamese Americans, mostly second‐generation immigrants) inclusive victim consciousness predicted less hostility toward other refugees and immigrants, and greater perceived responsibility to help victims of collective violence. This effect was moderated by family experiences of victimization.     

War experiences and emerging rights claims in postwar former Yugoslavia: The role of generalized conflict exposure and collective anomie

Violent conflicts have often been observed to generate social environments in which human rights violations are more easily tolerated and legitimized. However, recent research has documented cases in which communities exposed to violence react with increased condemnations of human rights violations. In this article, we focus on the distinction between generalized and particularized violence. Our findings show that, in the postwar ex-Yugoslavia context, when local communities have been exposed to violence that was generalized across different ethno-national groups, they strongly condemn human rights violations. Multilevel structural equation models show that the relationship between generalized victimization and the condemnation of human rights violations is mediated by a collective sense of anomie. The processes that move from collective exposure to violence to the collective reaffirmation of human rights are more likely to unfold in communities where violence transcended group boundaries than in communities where particular groups were disproportionately affected by the violence.     

Group Threat, Collective Angst, and Ingroup Forgiveness for the War in Iraq

We examine the consequences of threat to the ingroup for emotional reactions to ingroup harm doing. It was hypothesized that reminders of a past threat to the ingroup would induce collective angst, and this emotional reaction would increase forgiveness of the ingroup for its harmful actions toward another group. In Experiment 1, Americans read an article about the war in Iraq that implied Americans would soon experience another attack or one where such implied future threat to the ingroup was absent. When the ingroup's future was threatened, forgiveness for the harm Americans have committed in Iraq was increased, to the extent that collective angst was induced. In Experiment 2, Americans experienced more collective angst and were more willing to forgive their ingroup for their group's present harm doing in Iraq following reminders of either the terrorist attacks on September 11, 2001, or the 1941 Japanese attack on Pearl Harbor compared to when the victimization reminder was irrelevant to the ingroup. We discuss why ingroup threat encourages ingroup forgiveness for current harm doing.     

Organising Somalian,Congolese and Rwandan Migrants in a Time of Xenophobia in South Africa: Empirical and Methodological Reflections

Xenophobic practices pervade civil society and the state in South Africa. But its victims are not passive. Academic scholarship has not sufficiently recognised the multiple roles of refugees and asylum seekers migrant organisations in a context where refugees are required to “self-settle”. The dominant methodological focus of existing research has been on the migrant as the individual. This paper’s main research objectives are to question this focus and examine evidence of the collective responses to struggles faced by foreign African migrants and refugee groups in Cape Town. Eleven refugee and asylum seeker associations formed by Somalians, Congolese and Rwandan asylum seekers and refugees were investigated, based on extensive interviews with 11 leaders of refugee organisations. These organisations not only strongly defend migrant interests but also project a long-term view of integration into South African society. In addition, the paper concludes by arguing for a shift in the focus of research in order to show that migrant organisations are crucial in an individual’s collective security concerns, in advocacy with government institutions and in initiatives to build relationships with South Africans.     

Remembering historical victimization: collective guilt for current ingroup transgressions

The authors examined the consequences of remembering historical victimization for emotional reactions to a current adversary. In Experiment 1, Jewish Canadians who were reminded of the Holocaust accepted less collective guilt for their group's harmful actions toward the Palestinians than those not reminded of their ingroup's past victimization. The extent to which the conflict was perceived to be due to Palestinian terrorism mediated this effect. Experiment 2 illustrated that reminding Jewish people, but not non-Jewish people, of the Holocaust decreased collective guilt for current harm doing compared with when the reminder concerned genocide committed against another group (i.e., Cambodians). In Experiments 3 and 4, Americans experienced less collective guilt for their group's harm doing in Iraq following reminders of either the attacks on September 11th, 2001 or the 1941 Japanese attack on Pearl Harbor compared with a historical victimization reminder that was irrelevant to the ingroup. The authors discuss why remembering the ingroup's past affects responses to outgroups in the present.     

The role of shared social identity in mutual support among refugees of conflict: An ethnographic study of Syrian refugees in Jordan

In the midst of an unprecedented refugee crisis and the shortfall of aid organization resources, a shift toward utilizing the capacity for collective resilience in refugee communities could be helpful. This paper explores experiences of psychosocial social support among a community of Syrian urban refugees in Jordan, especially the kind of support that helps them deal with secondary stressors. We were specifically interested in the role of shared social identity as a basis of support and the sources of such shared identity. We conducted an 8‐month ethnography that included observations and semistructured interviews with 13 refugees. We found many examples of support among refugees, on both personal and collective levels. Some of this support was based on sharing the identity of “refugee” that stemmed from a sense of common fate. This is similar to the process identified in the literature on disasters. Psychological membership in the refugee group is stigmatic, but it can also lead to positive outcomes in line with the social cure perspective. However, we also found examples of support that were value‐based or based on pre‐existing interpersonal networks. Implications of the findings for models of group processes in stressful situations and the practical question of refugee support are discussed.     

The Influence of the Internet on the Psychosocial Predictors of Collective Action

The Internet has emerged as an important communication platform for the support of collective action, but little is known about how it influences the psychosocial motives for participation. Two quantitative studies were conducted within two different mobilizing contexts, in which offline collective actions were launched through computer‐mediated communication. We examined whether and how the frequency with which people participated in online political discussions moderated the effects of the psychosocial predictors of collective action, specifically politicized identity, anger, collective efficacy, and morality. Results showed that collective action intention was predicted by politicized identity only when participants reported a higher versus lower frequency of online discussion. However, anger did not predict collective action when people had the chance to express this emotion through a higher versus lower frequency of online discussion. Moreover, collective efficacy and morality supported collective action intention in participants who reported a higher versus lower frequency of online discussion. We theorize on how computer‐mediated communication, and its specific features, can be studied as a mobilizing context that influences the psychosocial motives to participate in collective action. Copyright © 2012 John Wiley & Sons, Ltd.     

Intersectional Consciousness in Collective Victim Beliefs: Perceived Intragroup Differences Among Disadvantaged Groups

Although our experiences are shaped by multiple social identities such as race, class, and gender, most research has focused on single‐identity groups (e.g., race). This includes research on collective victimization, which assumes that violence impacts group members uniformly. Conversely, work on intersectional consciousness examines awareness of how multiple social identities intersect and create within‐group differences. Integrating and expanding the research on intersectional consciousness and on collective victimhood, this article investigates perceived intragroup differences in experiences of victimization stemming from intersecting identities of gender and class among two disadvantaged groups in the understudied context of India. We conducted individual interviews (N = 33) and focus groups (K = 12; N = 66) among Muslims and Dalits (lower‐caste Hindus). Thematic analysis revealed that—even though ingroup cohesion (i.e., intragroup similarity) is often enhanced by external threat— people expressed awareness of intragroup differences in experiences of victimization in three distinct ways: highlighting relative privilege, engaging in competitive victimhood, or describing qualitative differences. We discuss the implications for conflict and solidarity within minority groups in the context of political developments in India, where there have been attempts to polarize intragroup divisions.     

Ecological Refugees,States Borders,and the Lockean Proviso

Ecological refugees are expected to make up an increasing percentage of overall refugees in the coming decades as predicted climate change related disasters will displace millions of people. In this essay, I focus on those rights ecological refugees may claim on the basis of collective self‐determination. To this end, I will focus on a few specific cases that I call cases of ‘ecological refugee states’. Tuvalu, the Maldives, and to a certain extent, Bangladesh are predicted to be ecological refugee states in the near future. These are states whose entire (or close to it) geographical territory is predicted to be lost to rising sea levels; the collective body of the people will itself become an ecological refugee. The question is: what may the people of an ecological refugee state legitimately claim on the basis of their right to self‐determination? Should we redraw state borders to accommodate a New Tuvalu? I argue that a plausible position regarding territorial rights is that when (1) a people clearly is (or recently was) self‐determining and has a legitimate claim to continue to be self‐determining, and (2) the self‐determination of a people is existentially threatened because the people lacks territorial rights, that (3) the people becomes a candidate for sovereign over a new territory. The result is that existing state borders may need to change to accommodate something like a New Tuvalu. To generate these results on behalf of ecological refugee states, I examine the principles of the system of territorial states. Because the system of territorial states is a system of exclusive rights over goods, especially land, it is possible that it is subject to the conditions of a Lockean proviso mechanism. This paper is dedicated mainly to adapting a version of the Lockean proviso for use in territorial rights theory.     

Communities as conduits of harm: A social identity analysis of appraisal,coping and justice-seeking in response to historic collective victimization

Social identity approach (SIA) research shows that community members often work together to support survivors of collective victimization and rectify social injustices. However, complexities arise when community members have been involved in perpetrating these injustices. While many communities are unaware of their role in fostering victimization, others actively deny their role and responsibility to restore justice. We explore these processes by investigating experiences of community violence and collective justice-seeking among Albanian survivors of dictatorial crimes. Survivors (N = 27) were interviewed, and data were analysed using theoretical thematic analysis guided by the SIA. The analysis reveals the diverse ways communities can become harmful ‘Social Curses’. First, communities in their various forms became effective perpetrators of fear and control (e.g., exclusion and/or withholding ingroup privileges) during the dictatorship because of the close relationship between communities and their members. Second, communities caused harm by refusing to accept responsibility for the crimes, and by undermining attempts at collective action to address injustices. This lack of collective accountability also fosters survivors' feelings of exclusion and undermines their hope for systematic change. Implications for SIA processes relating to health/wellbeing (both Social Cure and Curse) are discussed. We also discuss implications for understanding collective action and victimhood.     

Palestinian Autobiographical Memory Regarding the 1948 Palestinian Exodus

Background : Collective memory of intractable conflict is an important sociopsychological phenomenon which influences the psychological and behavioral reactions of each party to the conflict. This memory is composed of two kinds of memories: autobiographical memory—the memory of the people who experienced the given events directly—and indirect‐collective memory—the memory of the people who learned about the given events second hand, via books, etc. Purpose : This study explores the characteristics of Palestinian autobiographical memory with respect to the causes of the 1948 Palestinian exodus and how it relates to other Palestinian memories of that exodus (official, historical/academic, and indirect‐collective). From these empirical findings, theoretical insights are concluded. Method : This is done by analyzing the content of four oral history projects of 1948 Palestinians refugees (in total, 131 interviewees from 38 localities). In addition, the content of these projects is compared to the accounts of documented Israeli history (using the research of Israeli historian Benny Morris). Studies of the other Palestinian memories are also used. Findings : The findings reveal that the Palestinian autobiographical memory is not a typical memory of conflict (e.g., with relatively low focus on the expulsion cause for the exodus). It is also compatible to a large degree with documented Israeli history. However, it is very different from other Palestinian memories of the exodus (official, historical/academic, and indirect‐collective), which focus almost exclusively on the expulsion cause. Other empirical findings and their explanations are discussed. The findings have mostly theoretical implications regarding various kinds of memories of conflicts (and memories in general), as well as some methodological implications with regard to the usage of oral history.     

“Victims” Versus “Righteous Victims”: The Rhetorical Construction of Social Categories in Historical Dialogue Among Israeli and Palestinian Youth

Informed by social identity theory and a rhetorical approach to the study of social category construction in social interaction, this study analyzed the nature and function of participant utterances in two conditions of intergroup dialogue about history between Israelis and Palestinians. Across conditions that sought to either emphasize recategorization into a common in‐group identity or subcategorization into mutually differentiated identities, Palestinian and Arab Israeli utterances primarily reflected the theme of victimization, while Jewish Israeli utterances primarily reflected themes of justification and victimization. The way in which these utterances produced social competition for victim and perpetrator roles and reproduced master historical narratives of Palestinian victimization versus Jewish Israeli “righteous” victimization is illustrated. Findings are discussed in terms of the role of narrative and rhetoric about social categories in settings of intractable political conflict, and implications for dialogue‐based intervention about history are addressed.     

Observer perceptions of moral obligations in groups with a history of victimization

The authors investigated when observers assign contemporary group members moral obligations based on their group's victimization history. In Experiment 1, Americans perceived Israelis as obligated to help Sudanese genocide victims and as guiltworthy for not helping if reminded of the Holocaust and its descendants were linked to this history. In Experiment 2, participants perceived Israelis as more obligated to help and guiltworthy for not helping when the Holocaust was presented as a unique victimization event compared with when genocide was presented as pervasive. Experiments 3 and 4 replicated the effects of Experiment 1 with Cambodians as the victimized group. Experiment 5 demonstrated that participants perceived Cambodians as having more obligations under high just world threat compared with low just world threat. Perceiving victimized groups as incurring obligations is one just world restoration method of providing meaning to collective injustice.     

Is identifying with a historically victimized group good or bad for your health? Transgenerational post‐traumatic stress and collective victimization

An abundance of evidence suggests that the consequences of collective ingroup victimization can traverse generations, even among group members who are not direct descendants of victims. It nevertheless remains unclear why only some group members experience vicarious victimization. To examine the role of collective identification in the transmission of trauma across generations, we surveyed members of a Jewish community—including descendants of holocaust survivors and others who were not descendants of the holocaust survivors. Among non‐descendants, Jewish identification was negatively associated with symptoms of post‐traumatic stress disorder (PTSD). In contrast, among descendants, Jewish identification was positively associated with PTSD symptoms. Further, familial willingness to discuss the holocaust mediated the relationship between identification and PTSD symptoms. Additional analyses confirmed that these effects were specific to holocaust‐related PTSD symptoms and not general anxiety or depression. These findings suggest that collective identity may both buffer and enhance the effects of collective victimization on mental health. Copyright © 2011 John Wiley & Sons, Ltd.     

Explaining enduring empowerment: a comparative study of collective action and psychological outcomes

An ethnographic study of two crowd events was carried out in order to develop a hypothesis about the experience of empowerment in collective action. Qualitative comparison of an anti‐roads occupation and a mass eviction suggests that empowerment as an outcome of collective action is a function of the extent to which one's own action is understood as expressing social identity, a process we term collective self‐objectification. The comparison indicates that empowerment is not reducible to the experience of success. While both events came to be construed by participants as ‘victories’, their associated emotions (joy versus despair and anger) and rationales for future participation (confidence versus enhanced self‐legitimacy) were different. The relation between collective self‐objectification and self‐efficacy is discussed. Copyright © 2005 John Wiley & Sons, Ltd.     

Collectivism and coping: Current theories,evidence, and measurements of collective coping

A burgeoning body of cultural coping research has begun to identify the prevalence and the functional importance of collective coping behaviors among culturally diverse populations in North America and internationally. These emerging findings are highly significant as they evidence culture's impacts on the stress‐coping process via collectivistic values and orientation. They provide a critical counterpoint to the prevailing Western, individualistic stress and coping paradigm. However, current research and understanding about collective coping appear to be piecemeal and not well integrated. To address this issue, this review attempts to comprehensively survey, summarize, and evaluate existing research related to collective coping and its implications for coping research with culturally diverse populations from multiple domains. Specifically, this paper reviews relevant research and knowledge on collective coping in terms of: (a) operational definitions; (b) theories; (c) empirical evidence based on studies of specific cultural groups and broad cultural values/dimensions; (d) measurements; and (e) implications for future cultural coping research. Overall, collective coping behaviors are conceived as a product of the communal/relational norms and values of a cultural group across studies. They also encompass a wide array of stress responses ranging from value‐driven to interpersonally based to culturally conditioned emotional/cognitive to religion‐ and spirituality‐grounded coping strategies. In addition, this review highlights: (a) the relevance and the potential of cultural coping theories to guide future collective coping research; (b) growing evidence for the prominence of collective coping behaviors particularly among Asian nationals, Asian Americans/Canadians and African Americans/Canadians; (c) preference for collective coping behaviors as a function of collectivism and interdependent cultural value and orientation; and (d) six cultural coping scales. This study brings to light the present theoretical and methodological contributions as well as limitations of this body of literature and the implications it holds for future coping research.     

Our Relations to Refugees: Between Compassion and Dehumanization*

After the so-called refugee crisis of 2015–2016 European reactions to foreigners had come to the fore and we are seeing xenophobic political and populist movements become increasingly mainstream. The massive rejection of refugees/asylum seekers taking place has made their conditions before, during and after flight, increasingly difficult and dangerous. This paper relates current xenophobia to historical attitudinal trends in Europe regarding Islam, and claims that a much more basic conflict is at work: the one between anti-modernism/traditionalism and modernism/globalization. Narratives on refugees often relate them to both the foreign (Islam) and to “trauma”. In an environment of insecurity and collective anxiety, refugees may represent something alien and frightening but also fascinating. I will argue that current concepts and theories about “trauma” or “the person with trauma” are insufficient to understand the complexity of the refugee predicament. Due to individual and collective countertransference reactions, the word “trauma” tends to lose its theoretical anchoring and becomes an object of projection for un-nameable anxieties. This disturbs relations to refugees at both societal and clinical levels and lays the groundwork for the poor conditions that they are currently experiencing. Historically, attitudes towards refugees fall somewhere along a continuum between compassion and rejection/dehumanization. At the moment, they seem much closer to the latter. I would argue that today’s xenophobia and/or xeno-racism reflect the fact that, both for individuals and for society, refugees have come to represent the Freudian Uncanny/das Unheimliche.     

From empathy to action: Can enhancing host‐society children's empathy promote positive attitudes and prosocial behaviour toward refugees?

Over half of refugees are school‐aged children. In host communities, children's attitudes and behaviours are important for the integration of refugee children. This study examines the empathy–attitudes–action model in middle childhood (N = 94, 8 to 11 years old). In both the experimental and control conditions, children were introduced to a (fictional) refugee and told that he or she would be moving to their school. The experimental condition also listened to a storybook about the child's refugee experience. Empathy, outgroup attitudes, and prosocial behaviour toward the incoming child, and refugees as a group, were measured. Although mediation was not supported, the storybook condition reported more empathy and helping intentions, and attitudes predicted helping intentions but not giving to refugees. Results highlight how host‐society children can welcome refugees.     

Toward a More Comprehensive Understanding of Peer Maltreatment: Studies of Relational Victimization

Although many past studies of peer maltreatment have focused on physical victimization, the importance of an empirical focus on relational victimization has only recently been recognized. In relational victimization, the perpetrator attempts to harm the target through the manipulation of relationships, threat of damage to them, or both. We review what is currently known about relational victimization with three issues in mind: (a) developmental changes in the manifestation of relational victimization, (b) gender differences in the likelihood of being victimized, and (c) evidence that relational victimization is harmful.     

Feelings toward refugees and non‐Muslims in Turkey: The roles of national and religious identifications,and multiculturalism

The current study, conducted in Turkey, examined feelings toward Muslim refugees among Turkish participants (n = 605) in comparison to feelings toward established non‐Muslim national minority groups. Using the social identity perspective, these feelings were examined in relation to national and religious group identifications, and the endorsement of multicultural beliefs. The feelings toward both refugees and minority communities were similarly negative, yet the processes behind these feelings were somewhat different. While stronger national identification was associated with more negative feelings toward Muslim refugees, stronger religious group identification was associated with more negative feelings toward non‐Muslim minority communities. Further, higher endorsement of multiculturalism was associated with less negative feelings toward both refugees and minority communities, but only for relatively low national identifiers.