The Scarlet Letter Study: Five Days of Social Ostracism

Abstract

Over the course of 5 consecutive days, each author agreed to be ostracized for a day at work by the other four coauthors. All coauthors’ offices were in close proximity and were located solely on a single floor and wing of their academic building. Each morning, the name of that day's ostracized individual was drawn, and a scarlet letter “O” was placed above that individual's office door. Ostracizers were instructed to ignore the “Os” by not looking at them, speaking to them, or responding to anything they said. Open-ended individual event-contingent diaries were kept to record participants’ thoughts, feelings, and behaviors each time they were reminded of the ostracism. Despite foreknowledge and consent, attributional confusion surfaced and strong aversive reactions were reported. Findings are framed in terms of Williams's (1997) model of ostracism     

社会自我效能感与工作幸福感和工作绩效的关系：职场排斥的中介作用

从资源保存理论出发,分析社会自我效能感与工作幸福感及工作绩效之间的关系,并检验职场排斥的中介作用。对188名员工及其上司进行问卷调查,结果显示员工的社会自我效能感与其感受到的职场排斥有显著负向关系;职场排斥与工作幸福感和工作绩效有显著负向关系;职场排斥在社会自我效能感与工作幸福感和工作绩效之间发挥中介作用。这表明高社会自我效能感的员工能够削弱受到的职场排斥,进而体验到更高的工作幸福感,并获得更好的工作表现。     

The myth of regaining control: Ostracism increases superstitious tendencies

Whether and how interpersonal experiences predispose people to show superstitious tendencies have been largely unexamined by past studies. By adopting a multimethod approach, three studies tested (a) whether ostracism increases superstitious tendencies through thwarted perceived control, (b) whether the dispositional need for closure moderates the effect of ostracism on superstitious tendencies and (c) whether restoring ostracized people's thwarted control weakens their superstitious tendencies. The results revealed that ostracized participants had higher superstitious tendencies than nonostracized participants did (Studies 1–3). Moreover, thwarted control mediated the effect of ostracism on superstitious tendencies (Study 2). In addition, the dispositional need for closure moderated the effect of ostracism on superstitious tendencies, such that the effect was stronger among participants with a high need for closure (Studies 1–2). Finally, restoring ostracized participants' perceived control weakened the effect of ostracism on superstitious tendencies (Study 3). Altogether, these findings feature the essential role of thwarted perceived control in understanding the link between ostracism and superstitious tendencies and the implication of control restoration in weakening the link. They also highlight the importance of dispositional characteristics in moderating people's responses to superstitions following ostracism and related forms of interpersonal maltreatment.     

社会排斥对网络偏差行为的影响:自我控制的中介作用和道德同一性的调节作用

本研究拟探讨社会排斥对大学生网络偏差行为的影响及其作用机制——自我控制的中介作用和道德同一性的调节作用。对769名大学生问卷调查的结果表明：（1）社会排斥与网络偏差行为呈显著正相关,与自我控制呈显著负相关;自我控制和道德同一性均与网络偏差行为呈显著负相关;（2）社会排斥对网络偏差行为具有显著的正向预测作用,且自我控制在这一关系中具有显著的中介作用;（3）社会排斥对网络偏差行为的直接预测作用以及自我控制的中介作用均受到道德同一性的调节,且这两种效应在道德同一性水平较低的群体中都更为显著。本研究不仅有助于进一步明晰网络偏差行为的影响因素及其发生机制,而且对大学生网络偏差行为的预防和干预还具有一定的实践指导价值。     

When Silence Speaks Louder Than Words: Explorations Into the Intrapsychic and Interpersonal Consequences of Social Ostracism

Respondents wrote 2 stories, 1 about a time they were given the silent treatment and 1 about a time they used the silent treatment on another. Content analyses indicated that targets who were unable to attribute the ostracism to a specific cause suffered greater threats to belongingness and self-esteem than those who understood the reasons for their treatment. Targets who felt that others were oblivious to their presence reported stronger threats to belongingness, self-esteem, and meaningful existence and were more likely to affiliate with others than were targets who generated alternative reasons for their treatment. People high in self-esteem were more likely than those low in self-esteem to (a) use ostracism as a means of terminating the relationship and (b) terminate relationships with their ostracizing partners. People low in self-esteem, conversely, were more likely to ostracize others in defense against criticism or rejection, ostracize others in general, and report being ostracized by others. Finally, perspective differences indicated that sources portrayed the ostracism as a useful interpersonal tactic that ultimately led to conflict resolution, whereas targets emphasized feelings of withdrawal and resentment.     

Perpetrators and Social Death: A Cautionary Tale

Understanding evil requires both addressing the grave wrongs done to the victim and addressing the perpetrator who does these wrongs. Claudia Card's concept of social vitality was developed to explain what génocidaires destroy in their victims. This essay brings that concept into conversation with perpetrator testimony, arguing that the génocidaires’ desire for their own social vitality, achieved through their destruction of the social world of their targets, in fact boomerangs to corrode the vitality of their own lives. This is true whether they succeed or fail in their genocidal project. Card's recent analysis of “being a badass” is brought to bear on the cultivation of evil, and the essay suggests four strategies for meeting Card's “moral challenge of avoiding evil responses to evil.”     

工作场所排斥后的应对:期望和效价的作用*

基于期望-效价理论探讨了期望(关系修复可能性)和效价(关系重要性)对工作场所排斥后应对行为的影响。研究1采取回忆范式证实了遭遇工作场所排斥后个体将以积极、消极或不作为行为进行应对,而期望和效价对应对行为有显著预测作用;研究2在研究1基础上,通过情境问卷对期望和效价进行操纵,进一步验证了期望、效价与应对行为之间的因果关系,即关系修复可能性越大、关系越重要,个体越倾向以积极而非消极行为进行应对。     

Social Status, Not Gender Alone, Is Implicated in Different Reactions By Women and Men to Social Ostracism

Williams and Sommer found that ostracized women, but not men, worked harder on a subsequent collective task, speculating that women’s social compensation was motivated by threatened belongingness. The present 2?×?3 design with 180 U.S. women and men replicated this gender gap in work contributions then closed it using two status-manipulations that favored women’s task abilities or the higher education of undergraduates with high school partners. Additional analyses identified three clusters of participants who failed to compensate: only men in the replication control, women scoring low in self-monitoring, and participants who persisted unsuccessfully to resist exclusion. These patterns shift our focus away from gender and threatened belongingness toward control and status as explanations for the original gender difference.     

The world in black and white: Ostracism enhances the categorical perception of social information

In two experiments, ostracized individuals showed more pronounced categorical perception of inclusion- and exclusion-related stimuli. Specifically, ostracism enhanced the ability to distinguish between-category differences (e.g., between happy and angry faces) relative to within-category differences (e.g., between two happy expressions). Participants were socially included or excluded via Cyberball (a virtual ball-tossing task). In Experiment 1, ostracized participants showed greater perceptual acuity in distinguishing between subtly happy and angry expressions combined with a reduced ability to discriminate expressions within each expression category. Experiment 2 found analogous categorical perception effects for targets varying on the dimension of race. Importantly, this effect was specific to social information; categorical perception of non-social objects was not qualified by social exclusion. These results suggest that ostracism exacerbates categorical perception, attuning perceivers to the differences between various inclusion- and exclusion-related categories relative to within category acuity, making the world appear more ‘black-and-white’ than it might otherwise.     

Ostracism and prosocial behavior: A social dilemma perspective

Prior research has yielded mixed findings regarding the relation of ostracism to prosocial behavior, with studies indicating ostracism leads people to become less prosocial, more prosocial, or that prosocial behavior is unaffected by workplace ostracism. By conceptualizing prosocial behavior at work as a social dilemma, we hypothesized that whether or not individuals reduce prosocial behaviors following ostracism can be understood by how individuals manage the conflict between the immediate temptation to treat others poorly and the long-term benefits of not giving into such temptations. Across three studies – a scenario (Study 1), experimental (Study 2), and field study on employed adults (Study 3) – we find support for the hypothesis that individuals who are less (versus more) oriented towards future outcomes engage in less prosocial behaviors with others who have ostracized them during prior interactions. We discuss both the practical and theoretical implications of these findings.     

工作场所排斥与员工心理健康、工作满意度的关系：性别的调节作用

为考察工作场所排斥问卷（WOS）在国内的适用性,以及不同性别员工在遭受工作场所排斥后的心理健康和工作满意度状况,采用中文版WOS对437名员工进行调查,结果表明：（1） 9题版WOS为单维结构,信效度良好;（2）性别在工作场所排斥与心理健康、工作满意度的关系中起调节作用。由此,修订后的中文版WOS可以作为评定工作场所排斥的工具使用;女性受工作场所排斥的负面影响更大。     

How Workplace Ostracism Influences Interpersonal Deviance: The Mediating Role of Defensive Silence and Emotional Exhaustion

This study investigated the mediating effects of defensive silence and emotional exhaustion between ostracism and interpersonal deviance, explained through transactional theory of stress and coping. Time-lagged and multi-source data was collected at two measurement points from 320 employees, working in service sector organizations of Pakistan. Employees appraise ostracism as an uncontrollable interpersonal stressor that threatens their relational and efficacy needs. They try to deal with this threat through an avoidant coping approach and resort to interpersonal deviance, via a cognitive path and an emotional route, namely defensive silence and emotional exhaustion. Our results show that workplace ostracism, defensive silence, and emotional exhaustion contribute to the prevalence of interpersonal deviance, and offer several direct as well as indirect options. One path involves actions that discourage ostracism through various human resource functions. Another step pertains to defensive silence which could be put off by a suggestion system that offers psychological safety to employees. The last measure relates to emotional exhaustion, prevented by emotional mentoring and employee assistance plans. The present study explains the underlying cognitive and emotional mechanisms between ostracism and interpersonal deviance. It extends research on defensive silence to demonstrate its theoretical as well as empirical effect on interpersonal deviance. It further explains how employees use interpersonal deviance, to reduce the negative effect of ostracism. Lastly, it describes ostracism and deviance in the context of collectivist culture of Pakistan, which underscores close interpersonal relationships.     

从社会文化的角度看脑死亡

从社会文化的角度思考脑死亡,有多方面的重要性.它既影响到人们对脑死亡事实的认定.更影响到人们相应的价值选择.中国传统社会中蕴含着赞同脑死亡的文化因子,同时.儒家传统的孝文化以及死亡仪式化的深远影响也成为脑死亡社会化的重大障碍.要使脑死亡观念在社会上广为接受,除了要进行科学普及,更需要重塑相关的社会文化.     

Orders to Shoot (a Camera): Effects of Ostracism on Obedience

Research suggests that ostracism increases susceptibility to indirect forms of social influence (e.g., conformity). Yet, no study to date has explored whether the effects of ostracism extend to the most direct form of social influence—obedience. We investigated whether ostracized individuals would be more likely to obey a direct command to do something effortful in uncomfortable conditions. Participants (N = 62) were randomly assigned to be included or ostracized in Cyberball, or assigned to a control condition. They were then approached by the experimenter and commanded to go outside when temperatures were below 30°F and take 39 unique and creative photographs in the cold of winter. Ostracized participants were more likely to obey the experimenter’s command to be creative when taking photographs. No differences in obedience emerged between the inclusion and the control condition. We provided evidence completing the social influence “trifecta”: ostracism increases susceptibility to conformity, compliance, and now, obedience.     

Claudia Card's Concept of Social Death: A New Way of Looking at Genocide

Scholarship in the multidisciplinary field of genocide studies often emphasizes body counts and the number of biological deaths as a way of measuring and comparing the severity and scope of individual genocides. The prevalence of this way of framing genocide is problematic insofar it risks marginalizing the voices and experiences of victims who may not succumb to biological death but nevertheless suffer the loss of family members and other loved ones, and suffer the destruction of relationships, as well as the foundational institutions that give rise to and sustain those relationships. The concept of social death, which Claudia Card offers as the central evil of genocide, marks a radical shift in conceptualizing genocide and provides space for recovering the marginalized voices of many who suffer the evils of genocide but do not suffer biological death. Here her concept of social death is explored, defended, and criticized.