Solidarity Not Homogeneity: Constructing a Superordinate Aboriginal Identity That Protects Subgroup Identities

Superordinate identities formed around shared oppression provide political and psychological resources for marginalized groups. However, superordinate identities can also threaten the identities of the subgroups they attempt to bring together. We examined how a superordinate identity was constructed to protect subgroup identities using data from 31 urban Aboriginal participants who strongly identified with both their subgroup (heritage cultures) and superordinate Aboriginal identities. Participants defined the superordinate Aboriginal identity as a fundamentally diverse category where no one subgroup was more representative of the wider category than others. Participants also put their respect for subgroup diversity into practice by regularly engaging with Aboriginal (subgroup) cultures other than their own. Finally, participants felt that representations of the superordinate Aboriginal category should prioritize local cultures. We discuss these findings in relation to research in social psychology on superordinate and subgroup identities, multiculturalism, and collective resistance and provide some suggestions for how this work may be extended.     

Emergent social identities in a flood: Implications for community psychosocial resilience

Although the mobilization of pre‐existing networks is crucial in psychosocial resilience in disasters, shared identities can also emerge in the absence of such previous bonds, due to survivors sharing a sense of common fate. Common fate seems to operate in sudden‐impact disasters (e.g., bombings), but to our knowledge, no research has explored social identity processes in “rising‐tide” incidents. We interviewed an opportunity sample of 17 residents of York, United Kingdom, who were involved in the 2015–2016 floods. Using thematic and discourse analysis, we investigated residents' experiences of the floods and the strategic function that invocations of community identities perform. We show how shared community identities emerged (e.g., because of shared problems, shared goals, perceptions of vulnerability, and collapse of previous group boundaries) and show how they acted as a basis of social support (both given and expected). The findings serve to further develop the social identity model of collective psychosocial resilience in rising‐tide disasters. Implications for policy and practice are discussed.     

Knowledge Diffusion in a Grade 4-5 Classroom During a Unit on Civil Engineering: An Analysis of a Classroom Community in Terms of Its Changing Resources and Practices

This study was designed to investigate the adoption of different types of knowledge, resources (facts and objects), and tool- and concept-related practices in a Grade 4-5 classroom studying a unit on civil engineering. Based on the detailed analysis of videotaped student-student interactions and fieldnotes, this article documents how a classroom was transformed as a tool (glue gun) and associated practices came to be shared by the members of the classroom community. The data suggest that the process of learning a tool-related practice was a trajectory from limited peripheral participation to full participation in the practice as newcomers learned by working at the elbows of their more competent peers. This process always involved transformations associated with the embodiment of practices in individuals. The adoption of a tool also transformed the very setting in which students learned. The transformation of the classroom community in terms of resources (factual knowledge) and intellectual practices is illustrated by means of two comparison cases. An actor network theory is used to account for the near effortless student-centered adoption of resources and tool-related practices and for the effort-consuming teacher-centered change of a concept-related practice. The strength of the actor network approach lies in its ability to account for unsuccessful adoption of resources and practices.     

A community psychology of object meanings: Identity negotiation during disaster recovery

What do material goods intended for personal consumption mean to community? We use the extreme example of natural disaster recovery in a community to explore this question. Our work describes how members make sense of material objects that transition from private to public possessions (damaged goods) and public to private possessions (donated goods). By blending consumer and community psychology perspectives with our narratives, we employ a three-dimensional framework for analyzing object meanings: (1) material objects as agents of communitas (a shared sense of “we”), (2) material objects as agents of individualism (a focus on “me”), and (3) material objects as agents of opposition (the “we” that speaks for “me” and “us” versus “them”). This theoretical frame allows us to show how different conceptions of identity lead to conflicting meanings of objects within community, and to explain how and why object meanings shift as objects move across time and space from private to public and from scarcity to abundance. We also provide implications for coping with disasters that consider collective and individual identities as well as oppositional stances in between.     

From Moment to Movement: Empowerment and Resilience as a Framework for Collective Action in Hong Kong

The Transconceptual Model of Empowerment and Resilience (American Journal of Community Psychology, 52, 2013, 333) suggests that a set of resilience and empowerment resources fuel both initial and sustained participation in collective action. Using the case study of a prodemocracy movement in Hong Kong, the present study focused on the subset of those resources that are relevant in ongoing collective action: efficacy, skills, and maintenance. As individuals possess varying combinations of these resources, the present study utilized latent profile analysis to test how patterns of empowerment and resilience resources influence initial and long‐term collective action. Five groups were identified: (a) Uncommitted/Uninspired; (b) Committed to Status Quo; (c) Mainstream Populist; (d) Empowered; and (e) Ambivalent. ANOVA and ANCOVA analyses found that there are significant group differences in initial and long‐term participation. Groups with higher level of resources reported greater levels of initial participation than their counterparts; however, high resource groups did not uniformly report greater levels of intention to participate in future collective action. Of the maintenance processes tested, collective identity emerged as a particularly important predictor differentiating initial and sustained participation. Findings from the present study raise questions about how individuals with multiple identities can come together and participate in collective action.     

Eschewing Community: Black Metal

There is a great deal of literature that examines community orientations, in particular consumption‐based subcultures rooted in the appreciation of music scenes such as heavy metal and its subgenres. Much of this literature focuses on aspects of community maintenance, reaffirmation of shared identities and building of social bonds. In the present article, we report a study in which consumption of, and fandom in a specific scene in extreme metal, namely black metal, may lead to very unique consumer cultural orientations. Our analyses reveal that black metal fans' identities reside in a realm outside of a desired collective identification and tightly knit community, but rather one that uses signification, or representational means to convey meaning and belonging, as a way to signal repugnance with society and a reverence of individuality. The study engages a mixed qualitative approach utilizing interviews, observational research and content analysis to demonstrate how self‐identity related to the black metal music scene can thrive through an ideological and semiotic rejection of traditional community orientations seen in the majority of other extreme metal music scenes. This paper challenges traditional conceptualizations of group identity in music scenes by closely examining aspects of signification and fandom in black metal that represent a unique system of shared identities devoid of community building. Copyright © 2014 John Wiley & Sons, Ltd.     

Identity Politics and Politicized Identities: Identity Processes and the Dynamics of Protest

Over the last decades, the concept of identity has become increasingly central in the social psychology of protest. Collective identity, politicized collective identity, dual identity, and multiple identities are concepts that help to understand and describe the social psychological dynamics of protest. In this article, I theorize about identity processes in the context of protest participation: how group identification establishes the link between social identity and collective identity, how multiple identities and dual identities influence protest participation, and how collective identity politicizes and radicalizes. I will illustrate my argument with results from research into collective action participation among farmers in the Netherlands and Spain, Turkish, and Moroccan immigrants in the Netherlands and New York, South African citizens, and participants in street demonstrations conducted by my research group at VU‐University.     

Representations of ethnicity in people's accounts of local community participation in a multi‐ethnic community in England

In this paper we examine the impact of the social construction of ethnic identities on the likelihood of local community participation. We do so in the context of an applied interest in the current policy emphasis on partnerships between government and local communities in initiatives to reduce health inequalities, and a conceptual interest in the role of social representations in perpetuating unequal power hierarchies. Semi‐structured interviews were conducted with 75 residents of a deprived multi‐ethnic area in south England. Informants described themselves as African‐Caribbean, Pakistani and White English; half men and half women, aged 15–75. We draw attention to the way in which ethnic identities may be constructed in ways that undermine the likelihood of local community participation. Stereotypical representations of ethnically defined ingroups and outgroups (the ethnic ‘other’) constituted key symbolic resources used by our informants in accounting for their low levels of engagement with local community networks. We examine the content of these stereotypes, and highlight how their construction is shaped by historical, economic and social forces, within the context of the ‘institutional racism’ that exists in England. Copyright © 2001 John Wiley & Sons, Ltd.     

Stigmatised Identity and Service Usage in Disadvantaged Communities: Residents', Community Workers' and Service Providers' Perspectives

The impact of community stigmatisation upon service usage has been largely overlooked from a social identity perspective. Specifically, the social identity‐mediated mechanisms by which stigmatisation hinders service use remain unspecified. The present study examines how service providers, community workers and residents recount their experience of the stigmatisation of local community identity and how this shapes residents' uptake of welfare, education and community support services. Twenty individual and group interviews with 10 residents, 16 community workers and six statutory service providers in economically disadvantaged communities in Limerick, Ireland, were thematically analysed. Analysis indicates that statutory service providers endorsed negative stereotypes of disadvantaged areas as separate and anti‐social. The awareness of this perceived division and the experience of ‘stigma consciousness’ was reported by residents and community workers to undermine trust, leading to under‐utilisation of community and government services. We argue that stigmatisation acts as a ‘social curse’ by undermining shared identity between service users and providers and so turning a potentially cooperative intragroup relationship into a fraught intergroup one. We suggest that tackling stigma in order to foster a sense of shared identity is important in creating positive and cooperative service interactions for both service users and providers. Copyright © 2014 John Wiley & Sons, Ltd.     

The Śrī Maṅkala Vināyakar Satsaṅg Group: Religious Practice and Middle-Class Status in Tamil Nadu,South India

This article presents an organized group of middle-class, multicaste Hindu housewives living in the suburbs of Madurai, Tamil Nadu—the ?rī Ma?kala Vināyakar Satsa?g (SMVS) Group. Hindu satsa?g groups are common throughout India and revolve primarily around devotional singing, although the word satsa?g also denotes a grouping/community specifically organized around a guru and their students. Using my experiences participating in and observing this specific satsa?g group and its practices, I demonstrate how caste, class, and Hindu religious practice intersect in contemporary urban Tamil Nadu. Through an examination of how religious knowledge is shared and learned in the SMVS Group, I show that what are viewed as high-caste Hindu performances of piety (for example, Sanskrit recitation) are formative in many Hindu women’s perceptions and constructions of their middle-class identities. Further, I highlight the study of multicaste women’s social networks, both urban and rural, as a nuanced and valuable lens through which to study middle-class identity in India.

     

Clinical Implications for the Expressions of Self and Identity in Adolescent Psychotherapy: Case Studies of a Vampiress and a Gangster

Self and identity are examined as significant complementary processes in the psychoanalytic psychotherapy of two adolescent patients. The distinction between these processes is underscored as emergent from neuropsychological developmental changes while being expressed within a shared unconscious process. These cases examined how the analyst and patients fostered their co-constructed potential space for therapeutic transformation. Each patient had adopted compensatory identities in response to profound psychic conflict. The treatments explored the function of their identities as objectified processes to cope with psychic trauma while also addressing an essential respect for the subjectivity of self as a vehicle for psychological truth.     

Identity Conflict or Compatibility: A Comparison of Muslim Minorities in Five European Cities

Drawing on large‐scale comparative surveys across nine sociopolitical contexts, we address the question when and why ethno‐religious and city or national identities of European‐born Muslims are in conflict. We argue that the sociopolitical context makes the difference between identity compatibility or conflict and that conflict arises from perceived discrimination and related negative feelings towards the national majority. Using multigroup structural equation modelling, we examine how Turkish and Moroccan Muslims in five European cities combine their civic membership of the city and country of residence—as common identities shared with the national majority—with distinct ethnic and religious identities. In all sociopolitical contexts, participants combined significant city and national identities with strong ethnic and religious identifications. Yet, identification patterns varied between contexts from conflict (negatively correlated minority and civic identities) over compartmentalization (zero correlations) to compatibility (positive correlations). Muslims who perceived more personal discrimination were more committed to their ethnic and religious identities while simultaneously dis‐identifying from their country and city. Across cities, discrimination experiences and negative majority‐group evaluations explained away identity conflict.     

Social capital and identity politics among Asian Buddhists in Toronto

Asian Buddhist identities in Toronto are based on a proliferation of interconnected criteria ranging from shared language, culture, ethnicity, and notions of homeland to distinct doctrinal interpretations and practices. Each identity referent is given a wide variety of meanings and interpretations according to the social context, structures of power and inequality, and relevance of, or ability to, articulate collective self-definition and action. The authors of this article contend that the degree to which Asian Buddhists in Toronto can effectively use the politics of representation depends on the degree of social capital in their communities and/or with individuals associated with, or acting on behalf of, an identifiable group. A specific example of identity politics is examined in the case of the Lao refugees as they faced opposition to their establishing a temple. Local land-use disputes or neighbourhood tensions over places of worship reveal the importance of social capital for effective identity representation to counter negative stereotypes toward religious and racial minorities. The Lao example illustrates how ideal notions of pluralism and multiculturalism advocated by Canadian social policy are not necessarily equated in practice with diversity and acceptance of the other.     

Identification Reduces Stigma of Mental Ill‐Health: A Community‐Based Study

The stigma surrounding mental ill‐health is an important issue that affects likelihood of diagnosis and uptake of services, as those affected may work to avoid exposure, judgment, or any perceived loss in status associated with their mental ill‐health. In this study, we drew upon social identity theory to examine how social group membership might influence the stigma surrounding mental ill‐health. Participants from two urban centers in Ireland (N = 626) completed a survey measuring stigma of mental health, perceived social support as well as identification with two different social groups (community and religion). Mediation analysis showed that subjective identification with religious and community groups led to greater perceived social support and consequently lower perceived stigma of mental ill‐health. Furthermore, findings indicated that high identification with more than one social group can lead to enhanced social resources, and that identification with a religious group was associated with greater community identification. This study thus extends the evidence base of group identification by demonstrating its relationship with stigma of mental ill‐health, while also reinforcing how multiple identities can interact to enhance social resources crucial for well‐being.     

Negative consequences of community group participation for women's mental health and well‐being: Implications for gender aware social capital building

Participation in community groups is argued to be an important way to create health‐promoting social capital. However, relatively little attention has been paid to the ways in which gender affects the health promotion potential of participation. This paper reports on a qualitative study of women's experiences of participation in a diverse range of community groups, and considers how such involvement can potentially have a negative impact upon mental well‐being. In‐depth interviews were conducted with 30 women in Adelaide, South Australia. Women's accounts of their group involvement reflected that their identities as mothers were particularly important in shaping their participation. Some women reported difficulties in combining group involvement with their family responsibilities. Stress attached to negotiating social interaction within groups was also raised as an issue. It was found that participation can reinforce gender inequality and potentially have severe negative consequences for mental health, issues that need to be considered alongside the potential health benefits. The findings are considered in light of Bourdieu's critical conceptualization of social capital. Copyright © 2008 John Wiley & Sons, Ltd.     

Coping with Age‐related Threats to Role Identity: Older Couples and the Management of Household Money

As more couples live together into old age, difficult decisions have to be made about money matters, including the financing of late‐life care. This paper analyses in‐depth qualitative data from six older heterosexual couples, part of a wider study concerning money management in later life. Research when these cohorts were younger found that the organisation of money management within households was specialised and highly gendered, leading to substantive imbalances of power and access to financial resources, while also being core to the formation and maintenance of gendered role identities and couple identities. We find in this study that if a partner's ability to fulfil a money management role identity is threatened by later‐life issues such as poor health and cognitive decline, the other partner may try to protect that aspect of the spouse's role identity, using various covert strategies. This might be done to shore up the spouse's self‐esteem in the face of such age‐related threats to role identity, to ‘keep up appearances’ to the outside world or to maintain their identity as a couple at a time of life when there may be multiple difficulties to deal with. These findings have implications for practice and policy in the realm of money and identity management in later life. Copyright © 2013 John Wiley & Sons, Ltd.     

On the Misrecognition of Identity: Muslims' Everyday Experiences in Scotland

Political theory is interested in the misrecognition of identity because it impacts individuals' autonomy in their self-definition and thus their ability to articulate and pursue identity-related interests. Here, we explore minority group members' experiences of being seen in terms that do not accord with their self-definition. Our data are qualitative, gathered through walking interviews with 24 Muslims in Scotland. Focusing on interactions in which they reported discrepancies between how they and others saw them, we differentiate four forms of misrecognition: (1) having the meaning of a valued identity (i.e., one's Muslim identity) defined by others in ways that one judges inaccurate and inappropriate; (2) having one's membership of a valued community (e.g., as a member of Scottish society) denied or rejected; (3) having one's identity (i.e., one's Muslim identity) overlooked such that one's distinctive identity-related needs are not taken into account; (4) being seen in terms of just one of one's many social identities (i.e., one's Muslim identity) such that other identities (judged more situationally relevant) are ignored. This empirically grounded typology contributes to wider debates about the forms of identity (mis)recognition and their political implications.