The “Hero‐Protector Narrative”: Manufacturing Emotional Consent for the Use of Force

How do political leaders manufacture collective emotions to justify the use of force? This article introduces the “hero‐protector narrative” as a conceptual model to analyze how political leaders try to manufacture specific collective emotions to encourage their audience to perceive violence as the only morally acceptable course of action. In our model, we formalize a set of distinctive narrative structures (roles and sequences), which are combined to activate compassion and moral anger as well as identification with “heroic” behavior. Furthermore, we argue that the resonance of this narrative draws on values of hyper‐masculinity in patriarchal societies. As such this narrative is to be found across different types of actors (state/nonstate) and culturally diverse settings. To test our model, we use a computer‐assisted QDA approach. We compare systematically discourses produced by political actors legitimizing the use of force versus actors opposing the use of force. We find that discourses supporting the use of force, such as those produced by George W. Bush and Osama bin Laden in the context of the Iraq war, share the structural characteristics of the hero‐protector narrative. In this regard, they differ remarkably from violence‐opposing discourses, regardless of their cultural background.     

“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.     

The Struggle for the Nature of “Prejudice”: “Prejudice” Expression as Identity Performance

This article develops an identity performance model of prejudice that highlights the creative influence of prejudice expressions on norms and situations. Definitions of prejudice can promote social change or stability when they are used to achieve social identification, explanation, and mobilization. Tacit or explicit agreement about the nature of prejudice is accomplished collaboratively by persuading others to accept (1) an abstract definition of “prejudice,” (2) concrete exemplars of “prejudice,” and (3) associated beliefs about how a target group should be treated. This article reviews three ways in which “prejudice” can be defined in the cut and thrust of social interaction, namely, by mobilizing hatred and violence, by accusation and denial, and by repression. The struggle for the nature of prejudice determines who can be badly treated and by whom. Studying such ordinary struggles to define what counts (and does not count) as “prejudice” will allow us to understand how identities are produced, norms are set into motion, and populations are mobilized as social relations are reformulated.     

Balancing “We” and “I”: Self‐construal and an alternative approach to seeking uniqueness

Influenced by the need for uniqueness theory, the current study proposes that expressing uniqueness via consumption offers a means for achieving a different sense of being without damaging the individual's sense of social assimilation. With respect to self‐construal, it is suggested that highly interdependent people satisfy their need for distinctiveness by selecting unique products; meanwhile, individuals with highly independent self‐construal seek out unique products to satisfy their need for uniqueness. Thus, this study demonstrates that, despite the fact that individuals with both types of self‐construal seek out unique products, the reason for seeking uniqueness differs according to the types of self‐construal. Copyright © 2013 John Wiley & Sons, Ltd.     

Beyond “Heartless Conservative” and “Bleeding Heart Liberal” Caricatures: How Religiosity Shapes the Relationship Between Political Orientation and Empathy

Is political orientation associated with self‐reported empathy? Popular caricatures frame political orientation in terms of the “heartless conservative” and the “bleeding heart liberal.” Yet, previous research has produced findings that present mixed evidence to support these caricatures. Using data from the 2004 General Social Survey, analyses show that the caricatures of the caring liberal and the cold‐hearted conservative are supported by results for empathy—in which conservatives have lower levels of empathy than liberals—but this pattern holds only when individuals also have low levels of religiosity. In the context of high religiosity, self‐identified conservatives do not have lower empathy than self‐identified liberals, net of a host of sociodemographic characteristics. Our observations demonstrate that patterns in empathy across political orientation are evident only when levels of different forms of religiosity are considered.     

Reply to Kenneth Thomas's “Wild Analysis in Politics”

We try to clarify Kenneth Thomas's (“Wild Analysis in Politics”) mistakes about our analysis of the question: Do right‐wing authoritarian (RWA) beliefs originate from psychological conflict? We suggest, contrary to Thomas's analysis, an approach that builds on the kinds of psychodynamic causes we use to explain RWA and the importance of confirming them empirically.     

Teaching and Self‐Formation: Why the Ignoble “Intro to World Religions” Really Matters

This paper explores the idea that the educational process plays a vital role in the formation and transformation of selves. Peter Hodgson's theological interpretation of education as paideia and Lucinda Huffaker's work on the achievement of “clarity of self” are brought together to demonstrate that empathy is central not only to evolution of self, but the educational process as well. The argument insists that introductory courses are places of immense potential for helping students in the lifelong task of achieving self‐clarity. The “Introduction to World Religions“ course is used as a practical illustration of the thesis.     

The “Islamized Stranger”: On “Chronic” Versus “Contextual” Salience in the Measurement of Anti‐Muslim Prejudice

There is an ongoing debate whether anti‐Muslim prejudice in Western countries is more widespread than prejudice towards other ethno‐cultural groups or general ethnic prejudice. Previous research used different methodologies and yielded contradictory results. In this article, we combine a population‐based split‐sample survey experiment (N = 1,323), where half of the respondents judged items about Muslims and the other half statements about strangers, with an open question probing which groups respondents thought of when thinking about “strangers.” We furthermore extend previous research by not only focusing on general ethnic prejudice, but to differentiate between perceived trustworthiness, economic, cultural, and security threat. Our results strongly support the idea that the difference between the “chronic” and “contextual” salience of the target of prejudice should be taken into account.     

“The Thing Happened as He Wished”: Recovering an American Indian Cultural Psychology

One of the chief questions confronting mental health professionals who serve American Indian communities is how best to offer genuinely helpful services that do not simultaneously and surreptitiously reproduce colonial power relations. To ensure that counselors and therapists do not engage in psy‐colonization, it is crucial to recognize the sometimes divergent cultural foundations of mental distress, disorder, and well‐being in “Indian Country.” In this article, I will consider four excerpts from a research interview undertaken among my own people, the Aaniiih Gros Ventres of north‐central Montana. At a superficial level, these excerpts seem to reinforce reigning sensibilities that are readily familiar within the mental health professions. And yet, closer analysis of these interview excerpts reveals several tantalizing facets of an indigenous cultural psychology that may well continue to shape life and experience among tribal members in this setting. I recover this distinctive cultural psychology through archival representations of cultural and community life, including analysis of an important tribal myth. This analysis makes possible an alterNative interpretation of these interview excerpts, grounded in an aboriginal cosmology, that yields important implications for conceiving a more inclusive knowledge base for psychology that only robust community engagement can reveal.     

ECONOMY OF “INVISIBLE DEBT” AND ETHICS OF “RADICAL HOSPITALITY”: Toward a Paradigm Change of Hospitality from “Gift” to “Forgiveness”

The purpose of this paper is to reconstruct a Christian theology of “hospitality” through a critical reading of Jacques Derrida and Friedrich Nietzsche as well as through an in‐depth biblical and theological reflection on the ethics of hospitality. Out of this reconstructive investigation, I propose a new Christian ethics of hospitality as a radical kind. As a new paradigm, this radical hospitality is distinguished from other types in that it is no longer conceived on the model of “gift”. The new Christian ethics of hospitality is rather reconstructed on the model of “forgiveness” by critically appropriating the concept of “invisible debt” that lies between the hosting citizens and the migrants in the senses of “you owe us your presence” and “I owe you my security and success.” While the hospitality of the gift defines the relationship between the hosting citizens and the migrants as givers and givees, the new paradigm of hospitality identifies this relationship as between creditors and debtors. In this regard, a new Christian hospitality called for unto citizens of the hosting society is a radical kind that challenges them to transcend the creditor‐debtor consciousness.     

Formation in the Worlds of Theological Education: Moving from “What” to “How”

Abstract. Theological educators in church and academy alike continue to ask, “What is formation for ministry?” Dissatisfaction has increased within all participants of theological education – faculty, students, administrators, pastors, and church professionals. Temporarily postponing the “what” of formation, this article explores the dissatisfaction with formation language in terms of one critical dissonance: the improbable quest for a pastoral identity amidst the observable reality of multiple identities, chosen and imposed. A constructive response crafted by identities‐in‐practice, as configured by disciplined spiritual stewardship, gives both critical and contemplative guidance for a fuller participation by all in Christian formation. Formation then becomes defined with a publicly theological coherence: the “shaping‐being‐shaped” primarily by the Holy in the worlds mutually configured within improvised, risked service.     

“Tower,Am I Cleared to Land?”: Problematic Communication in Aviation Discourse

This study examined problematic communication in pilot–air traffic controller (ATC) interaction. More than 15 hours of pilot–ATC dialogue were collected by monitoring control tower frequencies at 15 U.S. airports. The transcribed data yielded a total of 34 ATCs, 270 pilots, and 1,799 turns of talk. Analyses revealed that (a) communication problematics manifested in pilot turns more than ATC turns, (b) higher amounts of information led to increased problematic communication in the subsequent turn, and (c) linguistic violations of ATC protocol increased problematic communication in the subsequent turn. Partial support was found for the effect of frequency congestion on problematic communication. No effect was observed for airport size on problematic communication. The discussion addresses the significance of protocol deviations and system constraints for problematic communication. Applications for the findings in pilot–ATC radio interaction are also suggested.     

Guilty,But Not Ashamed: “True” Self‐Conceptions Influence Affective Responses to Personal Shortcomings

The current research examined how true self‐conceptions (who a person believes he or she truly is) influence negative self‐relevant emotions in response to shortcomings. In Study 1 (N = 83), an Internet sample of adults completed a measure of authenticity, reflected on a shortcoming or positive life event, and completed state shame and guilt measures. In Study 2 (N = 49), undergraduates focused on true versus other determined self‐attributes, received negative performance feedback, and completed state shame and guilt measures. In Study 3 (N = 138), undergraduates focused on self‐determined versus other determined self‐aspects, reflected on a shortcoming or neutral event, and completed state shame, guilt, and self‐esteem measures. In Study 4 (N = 75), undergraduates thought about true self‐attributes, an achievement, or an ordinary event; received positive or negative performance feedback; and completed state shame and guilt measures. In Study 1, differences in true self‐expression positively predicted shame‐free guilt (but not guilt‐free shame) following reminders of a shortcoming. Studies 2–4 found that experimental activation of true self‐conceptions increased shame‐free guilt and generally decreased guilt‐free shame in response to negative evaluative experiences. The findings offer novel insights into true self‐conceptions by revealing their impact on negative self‐conscious emotions.     

Self‐Images and “Perspicuous Representations”: Reflection,Philosophy, and the Glass Mirror

Reflection names the central activity of Western philosophical practice; the mirror and its attendant metaphors of reflection are omnipresent in the self‐image(s) of Western philosophy and in metaphilosophical reflection on reflection. But the physical experiences of being reflected by glass mirrors have been inadequately theorized contributors to those metaphors, and this has implications not only for the self‐image and the self (or selves) of philosophy but also for metaphilosophical practice. This article begins to rethink the metaphor of reflection anew. Paying attention to the history of the glass mirror in Europe reveals and challenges the modern emergence of clear ontological distinctions between disembodied subjects and the objects of their knowledge, and suggests a compelling terrain of metaphilosophical analysis. On the reading offered by the article, the inherent complexity of the relationship between selves and their mirror images, a complexity mediated by social location, historical situation, and particular projects, points to significant spaces of unknowing, of indeterminacy, and of ontological ambiguity.     

“In‐Group Love” and “Out‐Group Hate” in Repeated Interaction Between Groups

Costly individual participation in intergroup conflict can be motivated by “in‐group love”—a cooperative motivation to help the in‐group, by “out‐group hate”—an aggressive or competitive motivation to hurt the out‐group, or both. This study employed a recently developed game paradigm (Halevy, Bornstein, & Sagiv, 2008) designed specifically to distinguish between these two motives. The game was played repeatedly between two groups with three players in each group. In addition, we manipulated the payoff structure of the interaction that preceded the game such that half of the groups experienced peaceful coexistence and the other half experienced heightened conflict prior to the game. Enabling group members to express in‐group love independently of out‐group hate significantly reduced intergroup conflict. Group members strongly preferred to cooperate within their group, rather than to compete against the out‐group for relative standing, even in the condition in which the repeated game was preceded by conflict. Although both “in‐group love” and “out‐group hate” somewhat diminished as the game continued (as players became more selfish), choices indicative of the former motivation were significantly more frequent than choices indicative of the latter throughout the interaction. We discuss the implications of these findings for conflict resolution. Copyright © 2011 John Wiley & Sons, Ltd.