What Is and Is Not Ethnocentrism? A Conceptual Analysis and Political Implications

Conceptual analysis has not been systematically implemented in psychology, and many concepts have often been defined in different and contradictory ways. This article focuses on a conceptual clarification of ethnocentrism. It points out the conceptual confusion surrounding the term, reviews numerous definitions and operationalizations, and attempts to clarify it. Ethnocentrism is reconceptualized as a strong sense of ethnic group self‐centeredness, which involves intergroup expressions of ethnic group preference, superiority, purity, and exploitativeness, and intragroup expressions of ethnic group cohesion and devotion. It is conceptually and empirically distinguished from other concepts, such as outgroup negativity and mere ingroup positivity. The article presents a theoretical framework and related empirical analyses supporting the usefulness of reconceptualized ethnocentrism. It also details important and unique implications of reconceptualized ethnocentrism for political phenomena. It is expected that reliance on the clarified reconceptualization should enable researchers to systematically study ethnocentrism, its origins, and consequences.     

Reaching Across the DMZ: Identity Uncertainty and Reunification on the Korean Peninsula

Drawing on uncertainty‐identity theory (Hogg, 2012), we explore the effects of uncertainty concerning a specific social identity on group identification and attitudes toward subgroup integration and separation in South Koreans' nested identity context (N = 148). All variables were measured. Path analysis revealed, as predicted, that superordinate identity uncertainty weakened superordinate identification and subgroup identity uncertainty weakened subgroup identification. We also found that subgroup identity uncertainty strengthened superordinate identification. This effect was stronger for those who perceived their superordinate group prototype and subgroup prototype to be distinct and nonoverlapping. Furthermore, superordinate identity uncertainty decreased reunification intentions by weakening superordinate identification. Subgroup identity uncertainty increased reunification intentions by strengthening superordinate identification only for those who perceived their superordinate group prototype and subgroup prototype to be distinct and nonoverlapping. Implications for uncertainty identity theory and intergroup relations are discussed.     

Civil Religion and the Cultural Politics of National Identity in Obama's America

American civil religion (ACR) burst on to the scholarly scene in 1967, and has been periodically revived as a source of analytic insight and normative hope since that time. It posited a universalist, prophetic, nonsectarian faith, referenced on the nation, that served as both a source of unity for the American people and a discursive resource for political leaders and protest movements. Using recent political events as illustrative cases, I argue that ACR is not only a universalist, prophetic creed, it is also an expression of tribal identity that ascribes a particular character and purpose to the American people. In particular, this “tribal” civil religion has an often‐unstated assumption about the inseparability of religion, race, and national identity—that is, white, Christian, and American. Recent events have disrupted those implicit connections, leading to a vociferous reemphasis of their centrality to the national story. I maintain that neither ACR, nor recent politics involving immigration and Barack Obama's presidency, can be understood fully without considering the religion‐race‐national identity nexus.     

Quitting smoking: The importance of non-smoker identity in predicting smoking behaviour and responses to a smoking ban

Objective: We examined how ‘smoker’ and ‘non-smoker’ self- and group-identities and socio-economic status (SES) may predict smoking behaviour and responses to antismoking measures (i.e. the Dutch smoking ban in hospitality venues). We validated a measure of responses to the smoking ban.

Design: Longitudinal online survey study with one-year follow-up (N = 623 at T1 in 2011; N = 188 at T2 in 2012) among daily smokers.

Main outcome measures: Intention to quit, quit attempts and ‘rejecting’, ‘victimizing’, ‘socially conscious smoking’ and ‘active quitting’ responses to the smoking ban.

Results: Non-smoker identities are more important than smoker identities in predicting intention to quit, quit attempts and responses to the smoking ban, even when controlling for other important predictors such as nicotine dependence. Smokers with stronger non-smoker identities had stronger intentions to quit, were more likely to attempt to quit between measurements, and showed less negative and more positive responses to the smoking ban. The association between non-smoker self-identity and intention to quit was stronger among smokers with lower than higher SES.

Conclusion: Antismoking measures might be more effective if they would focus also on the identity of smokers, and help smokers to increase identification with non-smoking and non-smokers.     

Exploring the Context-Sensitivity of Collective Action Motivations and the Mobilizing Role of Social Media: A Comparative Interview Study With Activists in Germany and Turkey

Western scholarship has underlined the relevance of social identity, perceived efficacy, emotions, and cost–benefit assessments as central catalysts of collective action. Little has been done to understand the context-sensitivity of these catalysts by means of cross-culturally comparative designs. The current study explores their context-sensitivity. It aims to find out whether existing opportunity structures in a democratic, nonrepressive country like Germany produce catalysts of collective action different from those produced in an autocratic, repressive country like Turkey. It also aims to understand the role of social media in mobilizing people in these two contexts. Semistandardized interviews with activists were carried out in both countries (n = 18 in Germany and n = 15 in Turkey) and analyzed by means of a cross-culturally comparative inductive coding procedure including initial and focused coding. Results show that collective action is related to different configurations of collective-action catalysts in the two countries. Solidarity concerns at the face of existential risks are more pronounced in Turkey, whereas political-change concerns are more important in Germany. The role of social media accordingly differs, adhering to the different activist goals. Theoretical implications for the role of context in studying collective action are discussed.     

Self‐concept clarity and relationship satisfaction at the dyadic level

Self‐concept clarity is an individual resource that is associated with couple relationship well‐being. In two dyadic studies, the authors investigated whether and how self‐concept clarity has implications for both partners' relationship satisfaction. Study 1 tested and supported the hypothesis that self‐concept clarity concurrently predicts own and partner's relationship satisfaction through couple identity in a sample of 202 dating couples. Study 2 tested and supported the hypothesis that self‐concept clarity predicts longitudinal change in own and partner's relationship satisfaction through positive (i.e., supportive and common) dyadic coping behaviors in a sample of 97 married couples. The findings clarify and expand the benefits of self‐concept clarity for partners' relational well‐being.     

Surviving death: how to refute termination theses

When deciding how ‘death’ should be defined, it is helpful to consider cases in which vital functions are restored to an organism long after those vital functions have ceased. Here I consider whether such restoration cases can be used to refute termination theses. Focusing largely on the termination thesis applied to human animals (the view that when human animals die they cease to exist), I develop a line of argument from the possibility of human restoration to the conclusion that in many actual cases, human animals continue to exist after they die. The line of reasoning developed here can be extended to show that other organisms survive death in many actual cases. This line of reasoning improves on other arguments that have been offered against termination theses. And if my argument regarding human animals surviving death is successful, then assuming that human persons are animals, we can also conclude that human persons in many actual cases continue to exist after death.     

Contesting Chineseness: An Examination of Religion and National Identity in Mainland China

For citizens of many countries around the world, religion is a necessary—though often contested—component of their national identity. From the vantage point of the symbolic boundaries approach, we argue that the Chinese government and various other social actors are in contestation to define “Chineseness” in religious terms. Using data from the 2007 Spiritual Life Study of Chinese Residents, this study explores the extent to which religion functions as a constitutive part of Chinese national identity. We find that the effectiveness of the Chinese government's demarcation of the symbolic boundaries around Chineseness related to religion varies across religious groups. Believers of each religion are likely to be strong advocates for their own religion's connection to Chinese national identity. Among the religions, traditional Chinese religions tend to demonstrate a stronger affinity with one another than with Christianity. Daoists are a particularly strong contestant in aligning Daoism with Chineseness, to the extent that they discredit the other religions’ suitability for the Chinese. We discuss the implications of these findings and point out directions for future research.     

Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Past research, typically focused on Christians in Christian nations, has found that women tend to be more religious than men. This study uses original nationally representative data (N = 5,601) with strategic oversamples of minority groups to examine variation in how religion and gender intersect across ethnoreligious identities in Israel. We demonstrate that Israel diverges from the typical pattern of women appearing more religious than men. In fact, Israeli men are consistently more religious than Israeli women on commonly used measures and frequently more religious on a broader set of questions specific to Judaism and Israel. Subgroup analyses highlight the intersectional nature of gender and religion, showing that men's greater religiosity in Israel is limited to Jews, and, more specifically, nonsecular Jews. We suggest that gender gaps arise, at least in part, because religions are gendered institutions with gendered norms, expectations, and incentives, and that these norms, expectations, and incentives vary from religion to religion.