内隐理论与群体关系

内隐理论是外行人对社会世界中人与事的朴素解释。人们对社会分类(种族、宗教、性别、职业等)属性的理解, 影响着个体对群体信息的加工、判断和反应, 能显著地预测群体过程(如刻板印象、偏见、歧视等), 并调节着社会认同的心理效应, 这弥补了社会认同过程中对个体差异的考虑, 对社会认同理论的发展具有重要贡献。实证研究表明：在改善和促进群体关系的实践中, 可以将外行人的内隐理论作为一个中介, 以此减少刻板印象和偏见, 培育良好的群体关系。未来研究中, 需要进一步整合内隐理论的概念, 采取一些纵向的研究为实践提供科学的指导。     

White racism,civility, and the obligations of the socially privileged

Civility is a virtue associated with civic life, particularly with politics. This article briefly discusses civility as a moral principle requiring moral actions that give rise to the virtue of civility. Civility requires different practices on the part of persons with differential access to social power. In a white supremacist society, those with white privilege must avoid the temptation to use accusations of incivility to silence black voices. Suggestions are offered about how those with white privilege can fulfill their particular duties of civility in a racist society. Points include listening to hard truths and resisting retreat into white fragility.     

No evidence for infants’ contingency detection as a precursor of toddlers’ self-recognition

The aim of the present study was to assess the relationship between infants’ contingency preference and detection in the first year of life and toddlers’ mirror and video self-recognition in the second and third year of life in a longitudinal study (N = 113). Six- and 9-month-olds’ preference for a noncontingent over a perfect contingent view (contingency preference) and their differentiation between the two views – indicated by longer looking times to either view – (contingency detection) were assessed in two contingency tasks. A mirror-face-recognition task and a mirror-leg-recognition task were conducted at 18 months. A video-face-recognition task and a mirror-leg-recognition task were conducted at 26 months. Results revealed no predictive relationships between infants’ contingency preference and detection in the first year of life and their ability to recognize themselves in a mirror or on a video monitor in the second and third year of life. This finding supports the notion that self-recognition emerges independently from the experience of contingencies (Bischof-Köhler, 1991, 2012). Thus, a representation of the self seems to rely on more than a specific developmental pathway leading from contingency preference and detection to self-recognition.     

The more you have,the more you want? Higher social class predicts a greater desire for wealth and status

Traditional theories have focused on the intentions of lower-class individuals to climb on the social ladder, yet they have paid relatively little attention to the motivations of upper-class individuals to ascend even higher. Addressing this issue, Studies 1 and 2 provided cross-national evidence that higher social class is associated with a greater desire for wealth and status. Moreover, by manipulating perceived social class, Studies 3 and 5 experimentally confirmed that compared to people in the lower-class group, those in the upper-class group express a stronger desire for wealth and status. Furthermore, in line with self-categorization theory predictions, Studies 3–5 showed that upper-class individuals tend to see and use wealth and status as important attributes in defining and categorizing self, and this tendency explains the effect of social class on desire for wealth and status. Together, our findings demonstrate a “having more—wanting more” relationship, and its consequences are further discussed.     

‘Pissed Off and Confused’/‘Grateful and (Re)Moved’: Affect,Privilege and National Commemoration in Aotearoa New Zealand

This article explores affect, colonial privilege, and the cultural politics of national commemoration in Aotearoa New Zealand. Based on focus-group interviews around two major national days, we examine means through which feelings and emotions are deployed in ways that enable the reproduction of social advantage. Situating affect within patterns of relationship, four interrelated affective-discursive practices are explored. In relation to Waitangi Day, agents tend to work under the rubric of anger and confusion. For Anzac Day, being grateful and moved shapes the interaction, although participants often indicate preferences towards “having a day off.” Given the colonial context in which these practices circulate, analysis observes the associated freedom and ease by which affective-discursive privilege is (re)produced. Often incongruent and rarely challenged, privilege allows associated actors to do what they want, when they want, however they want. This affective climate authorizes the ongoing reproduction of, and justification for, membership to a higher-status ethnic group of which unearned opportunities and entitlements remain its everyday, expected currency.     

Managing the interactions between multiple identities in inter-organizational collaborations: an identity work perspective

Inter-organizational collaboration (IOC) research considers the achievement of a collaborative identity as a key enabler of a successful collaboration. As a result, little has been said about the interactions between collaborative and non-collaborative identities. We build on narrative identity work and positioning theory, to explore how collaboration partners engage in identity work positioning to manage the interactions of the multiple identities emerging through the process of collaboration as they try to accomplish collaborative work. We illustrate this process through a qualitative longitudinal study of an educational partnership in Greece. Our analysis shows how IOC partners manage the interactions between collaborative and non-collaborative identities by positioning themselves, and others, in narratives of collaboration as part of their daily identity work when responding to emerging collaborative needs. Our research extends our current understanding of identity work processes in IOCs by demonstrating the paradoxical nature of the collaboration, which requires relying on both collaborative and non-collaborative identities for the successful achievement of aims. We therefore suggest that identity tensions should not be resolved but rather managed, since they enable partners to respond creatively to contextual organizational changes and make sense of the collaboration as it happens.     

Modernist Pills against Brazilian Alienism (1920–1945)

Abstract

Psychoanalysis arrived in Brazil at the turn of the twentieth century and was frequently used as a new tool in the process of conservative modernization. As such, it was used by psychiatrists, eugenicists and hygienists in their projects. But avant-garde Brazilian writers appropriated it in a different manner. They saw psychoanalysis as a new form of cultural therapy that represented the new Brazilian ‘modernity’. The paper deals precisely with this project. With this aim in mind, it analyses several works of the leading authors of the Modernist Movement and their Manifestos, seeking to draw attention to the particular way in which psychoanalysis was appropriated as a psychotherapeutic tool capable of assisting in the creation of an identity for the country. For this analysis, the concept of circulation and of appropriation were chosen as theoretical reference.     

Anti-Semitism and Islamophobia in the Netherlands: concepts,developments, and backdrops

In recent years, the Netherlands has been frequently confronted with public incidents of anti-Semitism and Islamophobia. After defining the complex concepts of anti-Semitism and Islamophobia, presenting the theoretical approach to these phenomena, and sketching the societal context in which they are embedded, this article describes the development of the numbers of reported expressions of anti-Semitism and Islamophobia in the Netherlands since the turn of the century. It notes that the general level of annual numbers of recorded incidents of the phenomena has increased since 2000 and, at the same time, there are significant fluctuations in the numbers of notified incidents per year. These fluctuations correlate to outbursts of violence in the Middle East and to acts of violence committed in the name of Islam in the West, while the general higher level of incidents of anti-Semitism and Islamophobia relates to numerous and various threats experienced in the context of the Dutch multi-ethnic society, changes in national identity, and trends in globalisation.     

Buddhist shrines: bringing sacred context and shared memory into the home

Previous research has recognized shrines in homes as sites of shared cultural memory with the function of contextualising religious narratives and bringing the sacred into the home. For Buddhists, shrines occupy a grey area between the cultural and the religious and have not been widely considered as indicators of religiosity. A quantitative study of 417 British teenagers self-identifying as Buddhists found that the 70% who had a home shrine were less likely to visit a Buddhist temple, but more likely to exhibit daily personal religious practice and to bow to parents. The attitude profile of those with shrines showed that these teenagers were generally happier at school, more collectivist, polarised regarding their identities, and strict about intoxicants. Heightened affective religiosity was linked with having a home shrine, particularly for female, late-teen, and heritage Buddhists. The article argues that, for these groups of Buddhists, a shrine represents a locus for shared memory, especially accessible to those of Sensing Psychological Types, but, for males, early teens, and converts, there is more a sense of shrines giving context to their Buddhist narratives.