Three Kinds of Social Kinds

Could some social kinds be natural kinds? In this paper, I argue that there are three kinds of social kinds: 1) social kinds whose existence does not depend on human beings having any beliefs or other propositional attitudes towards them (e.g. recession, racism); 2) social kinds whose existence depends in part on specific attitudes that human beings have towards them, though attitudes need not be manifested towards their particular instances (e.g. money, war); 3) social kinds whose existence and that of their instances depend in part on specific attitudes that human beings have towards them (e.g. permanent resident, prime minister). Although all three kinds of social kinds are mind‐dependent, this does not make them ontologically subjective or preclude them from being natural kinds. Rather, what prevents the third kind of social kinds from being natural kinds is that their properties are conventionally rather than causally linked.     

Function in context: Why American and Trinidadian young and older adults remember the personal past

Multiple and interacting contextual (culture, life phase) and person-specific predictors (i.e., personality, tendency to think-talk about the past) of the functions of autobiographical memory were examined using the Thinking about Life Experiences Scale. American (N = 174) and Trinidadian (N = 182) young and older adults self-reported how frequently they remembered the personal past to serve self, social and directive functions, how often they thought and talked about their past overall, and completed a measure of trait personality. Independent contextual and person-specific predictors were found for using memory to serve a social-bonding function: Americans, young adults, those higher in extraversion, lower in conscientiousness and individuals who frequently think and talk about the past more often use autobiographical memory for social bonding. Across cultures, younger adults report more frequently using memory to serve all three functions, whereas Trinidadians who think more often about the past compared with those who reflect less often are more likely to use it for self and directive functions. Findings are discussed in terms of the individual's embeddedness in cultural and life phase contexts when remembering.     

Relationships of Contextual Factors and Personal Identity to Externalizing Problem Behavior Among Iranian Early Adolescents

In the present study, we evaluated a model of relations among contextual factors (family, school, and peer group), personal identity (i.e., coherence and confusion), and problem behavior among Iranian adolescents. The sample consisted of 765 Iranian adolescents and 615 primary caregivers. Results indicated that family functioning (adolescent report) was related to adolescent problem behavior (a) directly and (b) indirectly through identity confusion. Peer support on the other hand was solely indirectly related to adolescent problem behavior through identity confusion. School functioning was also significantly and negatively related to adolescent problem behavior. The present findings suggest that identity and contextual factors play important roles in steering Iranian adolescents toward or away from behavior problems. Implications for further research are discussed.     

Servant Leadership and Follower Outcomes: Mediating Effects of Organizational Identification and Psychological Safety

This study investigated the mediating role of organizational identification and psychological safety in the relationship between servant leadership and two employee outcomes: employee voice and negative feedback seeking behavior. The sample for this study comprised of 174 full-time employees drawn from a large food company based in Pakistan. Results showed that organizational identification and psychological safety partially mediated the effects of servant leadership on voice and negative feedback seeking behavior. The theoretical and practical implications of this research are discussed.     

The role of religious leaders in anti-Apartheid mobilisation: implications for violence prevention in contemporary South Africa

This study examines how South African religious leaders mobilised spiritual capacity and religious assets to resist and fight against state and structural violence during the 1970s and 1980s. Document analysis and qualitative in-depth interviews were conducted with six key informants who were directly or indirectly involved in an interfaith Peace March in 1989 in Cape Town. Our analysis was aimed at identifying and understanding the factors, which enabled individuals from diverse religious backgrounds to work together to combat the Apartheid state and structural violence, drawing out possible roles for interfaith leadership within the prevention of direct violence in South Africa. The analysis shows that interfaith leadership was enacted as five kinds of performances: of safety in sacred spaces, solidarity and community, non-violence, voice and representation, and humanitarian relief and healing. These performances relied on specific religious assets, spiritual capacity and psychological and interpersonal qualities characteristic of transformative leaders. In conclusion, we offer some suggestions for how interfaith leadership alongside other social actors may contribute to the prevention of interpersonal violence.     

Seeking help at an Islamic spiritual healing centre: Malaysia’s perspective

Spiritual healing centre is a popular place to seek help among Malaysians whether for medical, psychiatric or other reasons. This study aims to understand the characteristics and illness perception of those patients who seek help at Islamic spiritual healing centre. A cross-sectional study was conducted at an established Islamic spiritual healing centre with 357 respondents. Younger age (OR .97, 95%CI .94–.99, p?=?.002), higher education level (OR 1.99, 95%CI 1.15–3.45, p?=?.014) and a more threatening view of the illness (OR 1.19, 95%CI 1.13–1.26, p?≤?.001) were found to confer risk of seeking help at this centre among attendees with psychiatric diagnosis. Supernatural attribution to illness is common among the attenders with or without a psychiatric diagnosis. Spirituality is important to bring balance and healing. Collaboration with Islamic spiritual healing practitioners to co-manage patients is recommended.     

Shades of American Identity: Implicit Relations between Ethnic and National Identities

The issue of ethnic diversity and national identity in an immigrant nation such as the USA is a recurrent topic of debate. We review and integrate research examining the extent to which the American identity is implicitly granted or denied to members of different ethnic groups. Consistently, European Americans are implicitly conceived of as being more American than African, Asian, Latino, and even Native Americans. This implicit American = White effect emerges when explicit knowledge or perceptions point in the opposite direction. The propensity to deny the American identity to members of ethnic minorities is particularly pronounced when targets (individuals or groups) are construed through the lenses of ethnic identities. Implicit ethnic–national associations fluctuate as a function of perceivers' ethnic identity and political orientation, but also contextual or situational factors. The tendency to equate being American with being White accounts for the strength of national identification (among European Americans) and behavioral responses including hiring recommendations and voting intentions. The robust propensity to deny the American identity to ethnic minority groups reflects an exclusionary national identity.