On the nature of identity fusion: insights into the construct and a new measure

Previous research has documented the consequences of feeling fused with a group; here we examine the nature of identity fusion. Specifically, we sought to determine what fusion is and the mediating mechanisms that lead fused individuals to make extraordinary sacrifices for their group. Guided by the assumption that fusion emphasizes the extent to which people develop relational ties to the group, we developed a measure designed to capture feelings of connectedness and reciprocal strength with the group. In 10 studies, the newly developed scale displayed predicted relationships with related measures, including an earlier (pictorial) measure of fusion and a measure of group identification. Also as expected, fusion scores were independent of several measures of personality and identity. Moreover, the scale predicted endorsement of extreme progroup behaviors with greater fidelity than did an earlier pictorial measure of identity fusion, which was, in turn, superior to a measure of group identification. Earlier evidence that the personal and social selves of fused persons are functionally equivalent was replicated, and it was shown that feelings of agency and invulnerability mediated the effects of fusion on extreme behavior. Finally, Spanish- and English-language versions of the verbal fusion scale showed similar factor structure as well as evidence of convergent, discriminant, and predictive validity in samples of Spaniards and Americans, as well as immigrants from 22 different countries. This work advances a new perspective on the interplay between social and personal identity.     

Do historic threats to the group diminish identity fusion and its correlates?

We examined the reactions of Spanish participants to three negative historic events: a corruption scandal involving the Royal Family and two separatist efforts by a prosperous region of Spain. Although average fusion scores declined following these events, these declines were limited to sentiments toward the group category – collective ties-; they did not tarnish sentiments toward individual group members – relational ties. Moreover, strongly fused persons continued committed to remain in the group and act agentically by fighting and dying for it. Finally, rank orderings of fusion scores remained stable. These findings demonstrate that negative events weaken some aspects of alignment with the group, including collective ties and fusion, but not other aspects, such as relational ties and endorsement of pro-group behaviors.     

A Psychoneurotic Inventory of Penitentiary Inmates

ABSTRACT

Identity fusion theory suggests that merging groups into one’s personal identity should result in heightened levels of group agency. Research on the self-expansion model complementarily indicates that including others into the self is linked to a greater feeling of self-efficacy. Across three correlational studies, we examined whether personal and group identity fusion is associated with stronger feelings of personal agency, and we propose that relatively stable feelings of clarity of self-concept would mediate this association. Individuals strongly fused with a country (Studies 1–3) and family (Study 2) exhibited greater feelings of agency and goal-adherence, and self-concept clarity emerged as a significant mediator of this association when controlling for group identification measures.     

Choosing Work Group Members: Balancing Similarity, Competence, and Familiarity

This study explores one of the contributors to group composition—the basis on which people choose others with whom they want to work. We use a combined model to explore individual attributes, relational attributes, and previous structural ties as determinants of work partner choice. Four years of data from participants in 33 small project groups were collected, some of which reflects individual participant characteristics and some of which is social network data measuring the previous relationship between two participants. Our results suggest that when selecting future group members people are biased toward others of the same race, others who have a reputation for being competent and hard working, and others with whom they have developed strong working relationships in the past. These results suggest that people strive for predictability when choosing future work group members.     

社会排斥促进亲群体行为意向：权力感的调节作用

亲群体行为在个体的成长与发展中具有重要的适应价值。三个研究探讨了社会排斥对亲群体行为意向的影响以及权力感的调节作用。研究1采用问卷法考察社会排斥与亲群体行为意向的关系,发现社会排斥能够正向预测亲群体行为意向;研究2与研究3采用实验法操纵社会排斥,并分别通过回忆法启动个体状态权力感（研究2）、测量特质权力感（研究3）,发现在社会排斥下,相比于低权力感者,高权力感者的亲群体行为意向更高,结果证实了权力感能够调节社会排斥对亲群体行为意向的影响。     

Down but not out: Newcomers can compensate for low vertical access with strong horizontal ties and favorable core self‐evaluations

We draw upon and extend socialization resources theory to explain how organizational newcomers leverage their social capital resources (i.e., vertical access and horizontal tie strength within their communication networks) and personal resources (i.e., core self‐evaluations) to learn about and assimilate into their work and organizations. The findings of a multiwave study of organizational entrants in China reveal the synergistic effects of relational and personal resources for newcomer adjustment. Newcomers learn and assimilate effectively not only when they have vertical connections to high‐status organization members but also when they can compensate for their lack of high‐status connections by leveraging their strong horizontal ties with peers and favorable core self‐evaluations. These findings provide a practical perspective on how to tailor newcomer onboarding practices to facilitate effective newcomer adjustment.     

Rejected and excluded forevermore, but even more devoted: irrevocable ostracism intensifies loyalty to the group among identity-fused persons

When people are ostrasized (i.e., rejected and excluded) by either an outgroup or an ingroup, they may either withdraw or engage in compensatory activities designed to reaffirm their social identity as a group member. The authors proposed here that individual differences in identity fusion (an index of familial orientation toward the group) would moderate the tendency for people to display such compensatory activity. Consistent with this reasoning, the results of four experiments showed that irrevocable ostracism increased endorsement of extreme, pro-group actions (fighting and dying for the ingroup) among fused persons but not among nonfused persons. This effect emerged when an outgroup ostracized fused individuals due either to their nationality (Experiment 1) or their personal preferences (Experiment 2). Similarly, ostracism by the ingroup amplified the tendency for fused persons to both endorse extreme pro-group actions, refuse to leave the group (Experiment 3), and donate money to an ingroup member (Experiment 4). Finally, compensatory activities emerged even when ostracism was based on being "too good" for the group, suggesting that a desire for self-enhancement does not mediate such activities (Experiment 4).     

Identification with community‐based HIV agencies as a correlate of turnover intentions and general self‐efficacy

Research (e.g. French, Power, & Mitchell, 2000 ; Harris, 2006 ; Harris & Alderson, 2006 , 2007 ; Roy & Cain, 2001 ) has highlighted important benefits for people living with HIV/AIDS to become connected with HIV community‐based (CB) agencies (e.g. reduction of isolation, educational opportunities, empowerment). However, CB HIV organizations sometimes experience challenges in recruiting and retaining people living with HIV/AIDS. In a sample of 68 respondents associated with a Canadian HIV/AIDS CB agency, facets of agency identification were examined as correlates of (a) turnover intentions with the agency and (b) aspects of psychological adjustment (hope and general self‐efficacy). Results indicated one dimension of social identification, in‐group affect, as a significant correlate of turnover intentions (such that members with more positive agency‐derived feelings were more likely to say they would stay at the agency), and another emotionally‐relevant aspect of identification, in‐group ties, as a significant correlate of general self‐efficacy. Hope was unrelated to social identification. Several implications for HIV CB agencies are discussed. Copyright © 2010 John Wiley & Sons, Ltd.     

Uncovering the diverse cultural bases of social identity: Ingroup ties predict self‐stereotyping among individualists but not among collectivists

On what basis do people form their social identities? To investigate this issue, the present research investigates cross‐cultural differences in self‐stereotyping, a key outcome of social identification. In particular, the research tests the hypothesis that ingroup ties are a stronger predictor of self‐stereotyping among people from individualist cultures than among people from collectivist cultures. In Study 1, university students (N = 117) completed measures of ingroup ties and self‐stereotyping with respect to an intimacy group (family and friends). Consistent with predictions, ingroup ties significantly predicted self‐stereotyping among individualists but not among collectivists. Study 2 (N = 104) found a similar pattern of results among members of the global internet community who considered either an intimacy group (their friends), a task group (their work group) or a social category (their gender). These results indicate that people in individualist cultures are more likely than those in collectivist cultures to base their social identities on ingroup ties. The implications of these results are discussed in relation to self‐categorization theory's depersonalization account of social identification.     

Positive experiences of high arousal martial arts rituals are linked to identity fusion and costly pro-group actions

A cross-sectional study was conducted with 605 practitioners of Brazilian Jiu Jitsu (BJJ) to test the hypothesis that high arousal rituals promote social cohesion, primarily through identity fusion. BJJ promotion rituals are rare, highly emotional ritual events that often feature gruelling belt-whipping gauntlets. We used the variation in such experiences to examine whether more gruelling rituals were associated with identity fusion and pro-group behaviour. We found no differences between those who had undergone belt-whipping and those who had not and no evidence of a correlation between pain and social cohesion. However, across the full sample we found that positive, but not negative, affective experiences of promotional rituals were associated with identity fusion and that this mediated pro-group action. These findings provide new evidence concerning the social functions of collective rituals and highlight the importance of addressing the potentially diverging subjective experiences of painful rituals.     

Social Identity, Modern Sexism, and Perceptions of Personal and Group Discrimination by Women and Men

Perceptions of gender-related discrimination against the self and group were examined in women and men, with a focus on the predictive utility of modern sexism and 3 dimensions of social identification (ingroup ties, centrality, and ingroup affect). Questionnaires were completed by 321 undergraduates (206 women and 115 men), of whom 78% self-identified as White and 10% as Asian. Higher levels of personal and group discrimination tended to be perceived by high-neosexism men and low-neosexism women. The centrality of gender identification was positively related to men's personal-level perceptions of discrimination, whereas effects of the emotional facets of social identity—ingroup ties and ingroup affect—occurred jointly with both gender and modern sexism. The results are discussed with reference to social identity theory and the personal/group discrimination discrepancy.     

Mattering at the Intersection of Psychology,Philosophy, and Politics

Mattering is an ideal state of affairs consisting of two complementary psychological experiences: feeling valued and adding value. Human beings can feel valued by, and add value to, self, others, work, and community. To make sure that the need for mattering is fulfilled, we must balance feeling valued with adding value. Moreover, we must balance adding value to self with adding value to others. Unfortunately, the dominant neoliberal philosophy does not support the values required to ensure the experience of mattering. Whereas a healthy and fair society would require equilibrium among values for personal, relational, and collective well-being, the dominant philosophy in many parts of the world favors personal at the expense of relational and collective values. Neoliberal economic and social policies have resulted in diminished sense of mattering for millions of people. Some people respond to cultural pressures to achieve higher status by becoming depressive or aggressive. Some marginalized groups, in turn, support xenophobic, nationalistic, and populist policies in an effort to regain a sense of mattering. To make sure that everyone matters, we must align the psychology, philosophy, and politics of mattering. The political struggle for a just and equitable distribution of mattering takes place in social movements and the policy arena. The perils and promises of these efforts are considered.     

“It Just Always Seemed Like it Wasn't a Big Deal,Yet I Know for Some People They Really Struggle with It”: LGBT Religious Identities in Context

Scholarly examinations of lesbian, gay, bisexual, and transgender (LGBT) religious identities have typically focused on “identity reconciliation,” which assumes that being both LGBT and religious is a “contradiction,” and posits a “coherent” identity as a desired end goal. The present research draws on a qualitative study of three LGBT‐identified congregations to demonstrate that there are a variety of ways in which LGBT religious people approach the connection between their LGBT identity and their religion. While some participants of the study did feel a need to reconcile these aspects of their self, others report never feeling a strong conflict between their LGBT identity and faith. The differences in these understandings of LGBT identity emerge out of the sociotemporal contexts the interviewees exist in, suggesting that different contexts provide divergent resources for identity performances. Through these findings, I contribute to our understanding of the intersection of religious agency, religious identities, and religion as a quality of social spaces.     

Social Cognitive Theory: An Agentic Perspective

This article presents the basic tenets of social cognitive theory. It is founded on a causal model of triadic reciprocal causation in which personal factors in the form of cognitive, affective and biological events, behavioral patterns, and environmental events all operate as interacting determinants that influence one another bidirectionally. Within this theory, human agency is embedded in a self theory encompassing self-organizing, proactive, self-reflective and self-regulative mechanisms. Human agency can be exercised through direct personal agency; through proxy agency relying on the efforts of intermediaries; and by collective agency operating through shared beliefs of efficacy, pooled understandings, group aspirations and incentive systems, and collective action. Personal agency operates within a broad network of sociostructural influences. In these agentic transactions, people are producers as well as products of social systems. Growing transnational imbeddedness and interdependence of societies are creating new social realities in which global forces increasingly interact with national ones to shape the nature of cultural life.     

Church‐Based Social Relationships and Change in Self‐Esteem Over Time

This study has two goals. The first goal is to see if church‐based social relationships are associated with change in self‐esteem. Emotional support from fellow church members and having a close personal relationship with God serve as measures of church‐based social ties. The second goal is to see whether emotional support from fellow church members is more strongly associated with self‐esteem than emotional support from secular social network members. The data come from an ongoing nationwide survey of older adults. The findings reveal that having a close personal relationship with God is associated with a stronger sense of self‐esteem at the baseline and follow‐up interviews. In contrast, emotional support from fellow church members was not associated with self‐esteem at either point in time. However, emotional support from secular social network members is related to self‐esteem at the baseline but not the follow‐up interview.     

Self‐Concept Clarity and the Management of Social Conflict

ABSTRACT: In 4 studies we examined the relationship between self‐concept clarity and conflict management. Individuals with higher self‐concept clarity were overall more active and showed more cooperative problem‐solving behavior than people with low self‐concept clarity. There were no relationships with contending or yielding. The positive relationship with cooperative behavior was mediated by less rumination (Study 2) and moderated by conflict intensity (Study 3). Specifically, it applied to relatively mild conflicts (Study 3). Finally, Study 4 extended these findings to the group level: Dyad members with higher self‐concept clarity engaged in problem solving, whereas dyad members with lower self‐concept clarity did not. We conclude that higher self‐concept clarity associates with proactive problem solving in social conflict.     

Extended cognition,personal responsibility,and relational autonomy

The Hypothesis of Extended Cognition (HEC)—that many cognitive processes are carried out by a hybrid coalition of neural, bodily and environmental factors—entails that the intentional states that are reasons for action might best be ascribed to wider entities of which individual persons are only parts. I look at different kinds of extended cognition and agency, exploring their consequences for concerns about the moral agency and personal responsibility of such extended entities. Can extended entities be moral agents and bear responsibility for actions, in addition to or in place of the individuals typically held responsible? What does it mean to be “autonomous” when one’s cognition is influenced and supported by a milieu of environmental factors? To answer these questions, I explore strong parallels between HEC’s critique of individualism in cognition, and feminist critiques of individualist accounts of self, agency, and autonomy. This relational and social conception of autonomous agency, as scaffolded and supported (or undermined and impaired) by a milieu of social, relational, and normative factors, has important lessons for HEC. Drawing together these two visions of distributed and decentralized aspects of personhood highlights how cognition, action, and responsibility are inextricably linked. It also encourages a reconceptualization of all cognition and all concerns about responsibility for actions, not simply as sometimes “extended” around individuals, but as fundamentally communal, social, and normative, with individual cognition and individual moral responsibility being derivative special cases, not the paradigm examples. Individuals are merely one of many possible loci of cognition, action, and responsibility.     

Causal relationship between Internet use and social capital in Japan

Based on longitudinal data collected from a random sample panel survey, the present study found that different types of Internet usage are differentially related to social networks. The more social ties people have, the more likely they are to use personal computer (PC) email, and the use of PC email increases social ties. The results also show that the more supportive ties people have, the more they tend to use mobile phone email; however, it does not prove the use of mobile phone email increases supportive ties. However, participation in an online community is not related social networks. These findings suggest that PC email may increase the size of personal social networks, whereas mobile phone email is useful in maintaining existing strong ties which provide social support.     

What we think we do (to each other): how personality can bias behavior schemas through the projection of if-then profiles

People's knowledge about others includes not only person schemas about the typical traits of others but also behavior schemas about the likely interpersonal consequences of different behaviors. In this article, it is argued that perceiver effects can be interactive at the level of behavior schemas. A person's own personality configuration of if-then responses in social interactions (Mischel & Shoda, 1995) may contribute to that person's beliefs about the meaning and impact of relational behaviors more generally. In consequence, people who experience strong (or weak) responses to behaviors that vary along a particular trait dimension, such as warmth-coldness, may expect others to experience similarly strong (or weak) responses to those same kinds of behaviors. In 3 studies, people who were high in trait communion expected others to respond more strongly to behaviors that varied in warmth-coldness than did people who were low in trait communion, and people who were low in trait agency expected others to respond more strongly to behaviors that varied in assertiveness-unassertiveness than did people who were high in trait agency. Studies 2 and 3 provided evidence that participants' behavior schemas were based on assumptions derived from their own if-then personality profiles.     

The implicit sociometer effect and the moderating role of relational self‐construal

The present study examined how negative feedback influenced implicit self‐evaluations and how individuals' level of relational self‐construal (RelSC) moderated these relationships. One hundred Chinese university students completed the relational‐interdependent self‐construal scale and were randomly assigned into one of three conditions (social exclusion, personal failure, or control). After receiving the manipulation, participants completed two Brief Implicit Association Tests (BIATs) that measured their implicit self‐liking and self‐competence. The results indicated that people with a highly RelSC typically had higher implicit self‐liking, but they decreased their implicit self‐liking more than those with a low RelSC after experiencing social exclusion. However, RelSC did not influence the effect of personal failure on implicit self‐liking. In addition, RelSC was not associated with implicit self‐competence in any situation.