United Kingdom Mission Training Through Distributed Simulation

This paper presents the findings of a United Kingdom (UK) research program carried out over the last decade. This research has explored the benefits of using networks of simulators for collective training known in the UK as mission training through distributed simulation (MTDS). The paper provides an overview of trials carried out to date, identifies the research issues addressed, and discusses the key findings. The conclusion is that MTDS provides an immersive training environment that has the potential to support not only single service collective training, but also joint and coalition training requirements.     

Moralized memory: binding values predict inflated estimates of the group’s historical influence

ABSTRACT

Collective memories are memories or historical knowledge shared by individual group members, which shape their collective identity. Ingroup inflation, which has previously also been referred to as national narcissism or state narcissism, is the finding that group members judge their own group to have been significantly more historically influential than do people from outside the group. We examined the role of moral motivations in this biased remembering. A sample of 2118 participants, on average 42 from each state of the United States, rated their home state’s contribution to U.S. history, as well as that of ten other states randomly selected. We demonstrated an ingroup inflation effect in estimates of the group’s historical influence. Participants’ endorsement of binding values – loyalty, authority, and sanctity, but particularly loyalty – positively predicted the size of this effect. Endorsement of individuating values – care and fairness – did not predict collective narcissism. Moral motives may shape biases in collective remembering.     

Adding ‘Flock’ to ‘Fight and Flight’: A Honeycomb of Resilience Where Supply of Relationships Meets Demand for Support

In this article I explain how solidarity can support positive adjustment, collective in nature, where people face chronic, cumulative stress and largely lack resources. I propose that when individuals use relationships as a way to access and mobilise resources, an enabling ecology is configured to foster positive adjustment. Applying a collectivist, transactional-ecological view of resilience I propose Relationship-Resourced Resilience (RRR) as a generative theory to explain how resilience occurs as collective, rather than individual and subjective processes. To do this, I draw on eight years of longitudinal case study data that were generated using a Participatory Reflection and Action (PRA) approach with partnership schools (N = 12, primary = 9, secondary = 3; urban = 9, rural = 3) and teachers (N = 74, female = 63, male = 11). The RRR model posits that, when under threat of chronic stress in a poverty setting, a collective response is to flock (rather than fight or flight). Flock entails a process of alone-standing individuals, experiencing shared and persistent burdens, connecting to access, share, mobilise and sustain use of resources for positive adaptation. RRR extends current resilience views of subjective, individual adjustment to individually reported stress in the direction of resilience as collective experiences of continual stress with subsequent collective positive adaptation.     

‘We despair’: Examining the role of political despair for collective action and well-being

Anecdotally, people often report feeling despair about the political status quo. We conceptualise these feelings as political despair. But what is political despair, and what are its effects? We adapt intergroup emotion theory to analyse political despair in the context of racial inequality (Studies 1 and 2) and climate change (Study 3). Three cross-sectional studies (total N = 866) tested the measurement of political despair (relative to anger and hope), its pattern of appraisals and outcomes for conventional and radical actions along with well-being (stress, burnout and optimism). Structural equation modelling differentiated political despair from anger and hope and found that despair is associated with evaluations that the situation is both illegitimate and intractable (unchangeable). Moreover, political despair consistently had a negative relationship with well-being and positive relationships with conventional and radical collective action. The results suggest political despair is negatively associated with well-being and impact people's engagement in action for social change.     

相对剥夺感:概念、测量、影响因素及作用

相对剥夺感(relative deprivation,RD)是指个体或群体通过与参照群体比较而感知到自身处于不利地位,进而体验到愤怒和不满等负性情绪的一种主观认知和情绪体验。目前,相对剥夺感的测量模型主要有个体–群体RD与认知–情感RD的二维垂直结构模型、认知–情感RD的双维结构模型、个体–群体RD的双维结构模型以及RD的三维结构模型。影响相对剥夺感的相关因素主要包括人口统计学变量、个体特征变量和社会环境变量。影响效应方面,相对剥夺感与心理健康、个体行为等个体水平变量以及群际态度、集群行为等群体水平变量的关系是当前关注的焦点。今后研究的重点应包括完善相对剥夺感的概念与结构、注重青少年及特殊群体研究、丰富研究内容和视角、强化纵向干预研究以及本土化和跨文化研究等。     

Palestinian Autobiographical Memory Regarding the 1948 Palestinian Exodus

Background : Collective memory of intractable conflict is an important sociopsychological phenomenon which influences the psychological and behavioral reactions of each party to the conflict. This memory is composed of two kinds of memories: autobiographical memory—the memory of the people who experienced the given events directly—and indirect‐collective memory—the memory of the people who learned about the given events second hand, via books, etc. Purpose : This study explores the characteristics of Palestinian autobiographical memory with respect to the causes of the 1948 Palestinian exodus and how it relates to other Palestinian memories of that exodus (official, historical/academic, and indirect‐collective). From these empirical findings, theoretical insights are concluded. Method : This is done by analyzing the content of four oral history projects of 1948 Palestinians refugees (in total, 131 interviewees from 38 localities). In addition, the content of these projects is compared to the accounts of documented Israeli history (using the research of Israeli historian Benny Morris). Studies of the other Palestinian memories are also used. Findings : The findings reveal that the Palestinian autobiographical memory is not a typical memory of conflict (e.g., with relatively low focus on the expulsion cause for the exodus). It is also compatible to a large degree with documented Israeli history. However, it is very different from other Palestinian memories of the exodus (official, historical/academic, and indirect‐collective), which focus almost exclusively on the expulsion cause. Other empirical findings and their explanations are discussed. The findings have mostly theoretical implications regarding various kinds of memories of conflicts (and memories in general), as well as some methodological implications with regard to the usage of oral history.     

"God must have been sleeping": faith as an obstacle and a resource for Rwandan genocide survivors in the United States

In 1994, 1 million Rwandans were violently killed in only 100 days. Devastating for some Rwandan survivors was the significant role that some Catholic parishes and leaders took in ignoring, facilitating, and even perpetuating the genocide. This article seeks to understand how Rwandan genocide survivors draw on religion as they negotiate their postgenocide identities in the United States and comprehend their current faiths, beliefs, and practices. Based on qualitative interviews with Rwandan survivors now located within the United States, I argue that the experiences of religiosity postgenocide serve as both an obstacle and a resource in postgenocide life, creating significant individual and local ramifications for community engagement, reconciliation, and trauma recovery.     

Monuments of memory: defensive mechanisms of the collective psyche and their manifestation in the memorialization process

The paper searches for insight in the area of collective memory as a part of collective consciousness, a phenomenon understood as a stabilizing factor for a society's self-image and identity. Collective memories are seen as originating from shared communications transmitting and creating the meaning of the past in the form of narrative, symbols and signs. As such, they contain the individual, embodied and lived side of our relations to the past. As well as the identity-building and meaning-making functions of collective memories, their defensive function is discussed with a focus on commemorative practices taking place in a transitional space between psychic and social life. Fears of a lack of collective identity and coherence have contributed to the way Polish commemorative practices have been shaped. This is considered in relation to the Smolensk catastrophe in 2010, viewed in the context of the Jungian concept of the collective psyche and the psychoanalytical understanding of defensive group mechanisms against trauma, especially those relating to loss and mourning. It leads to a consideration of how historical experiences and the experience of history can be accessed, as well as their meaning for individual and group development.     

A collective unconscious reconsidered: Jung's archetypal imagination in the light of contemporary psychology and social science

A needed rapprochement between Jung and the contemporary human sciences may rest less on the much debated relevance of a biologistic collective unconscious than on a re-inscribing of an archetypal imagination, as the phenomenological and empirical core of Jungian psychology. The most promising approaches in this regard in terms of theory and research in psychology come from combining the cognitive psychology of metaphor and synaesthesia, individual differences in imaginative absorption and openness to numinous experience and spirituality as a form of symbolic intelligence. On the socio-cultural side, this cognitive psychology of archetypal imagination is also congruent with Lévi-Strauss on the metaphoric roots of mythological thinking, and Durkheim on a sociology of collective consciousness. This conjoined perspective, while validating the cross cultural commonality of physical metaphor intuited by Jung and Hillman on alchemy, also shows Jung's Red Book, considered as the expressive source for his more formal psychology, to be far closer in spirit to a socio-cultural collective consciousness, based on metaphoric imagination, than to a phylogenetic or evolutionary unconscious. A mutual re-inscribing of Jung into congruent areas of contemporary psychology, anthropology, sociology, and vice versa, can help to further validate Jung's key observations and is fully consistent with Jung's own early efforts at synthesis within the human sciences.