Two kings and two kingdoms: the Church of Scotland,the monarchy,national identity and establishment

The debate about Scottish independence raises questions about church–state relations and religious establishment in Scotland as well as about national identity. This article surveys and summarises attitudes in the Church of Scotland on these subjects over the 450 years since the Scottish Reformation. It identifies and explores several key themes, notably the spiritual independence of the church and national recognition of religion. They were hotly debated topics during the reign of King James VI, enshrined in law in the aftermath of the Glorious Revolution and prompted the use of the royal veto by Queen Victoria. The Articles Declaratory of the Church of Scotland, embodied in the Church of Scotland Act of 1921, which provide a unique definition of church establishment, will have to be renegotiated in the event of Scottish independence. There are competing views within the Kirk about the constitutional position of Christianity and more specifically of the Church of Scotland in an independent Scotland.     

Can children develop a dual identity when immigrant mothers feel homesick? A short-term longitudinal study among Turkish immigrants

Abstract

Turkish immigrant-origin youth in Western Europe often develop strong ethnic and weaker national identities. To advance our understanding of this pattern, we investigated the concurrent development and intergenerational transmission of both identities over time in conjunction with maternal homesickness. Our study was based on a sample of 176 Turkish mother-child dyads from Germany, Norway, and the Netherlands. Mothers (M _t1 = 38 years) reported on their identities and homesickness at T1 and children (M _t1 = 12 years) on their identities at T1 and T2. Our results showed that children’s ethnic and national identities became more incompatible over time, mother’s homesickness strengthened children’s ethnic identities, and mother’s ethnic identities in combination with high levels of homesickness weakened children’s national identities. We conclude that early adolescence is a critical time for Turkish immigrant youth’s identity development and that a focus on parental acculturative stressors can advance ethnic socialization and cultural transmission research.     

“It's Just Your Turn”: Performing Identity and Muslim Australian Popular Culture

Academic accounts of Muslim integration and inclusion in multicultural Australia are often at pains to emphasize that Muslim identity and Australian national identity are compatible with each other. While this political manoeuvre remains both important and relevant, it nevertheless chances reinscribing the very terms of debate it seeks to contest and worryingly aligns closely with prevalent governmental techniques to “domesticate” Muslim difference. Furthermore, it risks presenting both “Muslim” and “Australian” identities as self-evident, taken-for-granted categories. In this article, I consider two Muslim Australian popular cultural productions – namely, the television programme Salam Café and the stand-up comedy show Fear of a Brown Planet – in order to explore how Muslim and Australian identities, and the relationships between them, are performed, contested and rearticulated. What is most salient about both productions, the article argues, is that they present the identity of “Australian” as a site of political and cultural contestation, with the “nation” a contingent site through which multicultural politics are actualized. Such a move is salient for Australian multiculturalism more broadly, but is especially so for Muslim communities – not least because it undermines the West/Islam dichotomy altogether.     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

When and why is helping others good for well‐being? The role of belief in reciprocity and conformity to society's expectations

This research investigates the relation between informal help and subjective well‐being and its underlying mechanisms using a cross‐national perspective. We focus on two potential mechanisms derived from the self‐determination theory and conformity to the social norms literature. From the standpoint of self‐determination theory, helping others is good for well‐being if it is intrinsically motivated, rather than driven by the expectation of reciprocity. On the other hand, from the perspective of the conformity literature, helping others is associated with a higher well‐being when it is linked to the benefits of social conformity, such as social approval. We tested these hypotheses using the data from a total of 23 countries. The results provided support for both mechanisms. First, we found that the lower individuals' beliefs in reciprocity are, the stronger is the positive effect of self‐reported helping behavior on their well‐being. Second, helping behavior was more strongly related to life satisfaction in countries where providing help represents a strong social norm (measured with two different cultural indicators). We conclude that both individual‐ and culture‐level mechanisms account for the relation between prosocial behavior and well‐being. Copyright © 2015 John Wiley & Sons, Ltd.     

Social conditions for human happiness: A review of research

Empirical research on happiness took off in the 1970s and accelerated after the emergence of positive psychology by 2000. Today this has resulted in some 23,000 research findings. In this article, I take stock of the findings on social conditions for happiness and distinguish between conditions at the macro level of society, the meso level of organisations and the micro level of individual conditions. A new review technique is applied, an online findings archive is used, in which research findings on happiness are described in a uniform way and sorted by subject.     

国家青年排球队员时间管理倾向与自我价值感的相关研究

运用时间管理倾向量表和自我价值感量表对13名国家青年排球队运动员的研究表明,国家青年排球队运动员的整体时间管理倾向与大学生没有显着差异;自我价值感显着高于常模群体,具有较高的自我价值感水平;相关分析发现,时间监控观与总体自我价值感和一般自我价值感之间的相关显着,时间监控观与社会取向的家庭自我价值感、时间管理倾向的三维度与个体自我价值感之间存在显着的相关;多重回归分析发现时间监控观对总体自我价值感和一般自我价值感具有直接的预测作用。     

The Social Causes and Political Consequences of Group Empathy

Recent scholarship has discovered significant racial/ethnic group variation in response to political threats such as immigration and terrorism. Surprisingly, minority groups often simultaneously perceive themselves to be at greater risk from such threats and yet still prefer more open immigration policies and civil liberties protections. We suggest a group‐level empathy process may explain this puzzle: Due to their higher levels of empathy for other disadvantaged groups, many minority group members support protections for others even when their own interests are threatened. Little is known, however, about the unique properties of group empathy or its role in policy opinion formation. In this study, we examine the reliability and validity of our new measure of group empathy, the Group Empathy Index (GEI), demonstrating that it is distinct from other social and political predispositions such as ethnocentrism, social dominance orientation, authoritarianism, ideology, and partisanship. We then propose a theory about the development of group empathy in reaction to life experiences based on one's race/ethnicity, gender, age, and education. Finally, we examine the power of group empathy to predict policy attitudes and political behavior.