Why Do Members of Disadvantaged Groups Strike Back at Perceived Negativity Towards the In‐group?

Against the background of riots in communities across London in 2011, this paper examines the implications of negative meta‐stereotypes on stigmatized group members' reactions towards members of privileged out‐groups within their communities. We hypothesized that concerns over negative opinions that the dominant out‐group is expected to hold of the in‐group (i.e. meta‐stereotypes) would be negatively associated with group members' perceptions of societal fairness and that this relationship would be mediated by members' recall of personal experiences with discrimination. We further hypothesized that views about societal fairness that are challenged in this way would lower an inclination to express discontent with the status quo via normative means while at the same time, increase nonnormative expressions. Results from two surveys (study 1, N = 50; study 2, N = 132) provided support for these hypotheses and are discussed in terms of their meaning for community relations. Copyright © 2013 John Wiley & Sons, Ltd.     

Prejudice‐reduction in Culturally Mixed Classrooms: The Development and Assessment of a Theory‐driven Intervention Among Majority and Minority Youth in Finland

The aim of this field experiment was to develop and assess an intervention promoting positive intergroup relations in culturally diverse schools. The intervention was based on extended contact and social learning and utilized behavioural journalism as its method. Intervention effects were assessed on out‐group attitudes, perceived importance of future contact, perceived peer norms and intergroup anxiety among ethnic majority (N = 583) and minority (N = 214) youth in grades 7–9 in Finnish secondary schools (total N_experimental = 388; total N_control = 409). As a result of the intervention, both groups showed a tendency to perceive future intergroup contact as more important, and this effect was most notable for younger participants and girls. Prototypicality of in‐group and out‐group peer models contributed positively to intervention effects. However, unexpectedly, the intervention also increased experiences of intergroup anxiety among the oldest participants. The results are discussed taking into account the developmental stage of the youth studied. Besides critically assessing the effectiveness of the intervention, recommendations for improving theory‐driven prejudice‐reduction and for the development of future interventions in culturally diverse contexts are given. Copyright © 2013 John Wiley & Sons, Ltd.     

Ethnicity,Social Support,and Depression Among Elderly Chilean People

Recent evidence regarding the relationship between social support and depression in elderly people shows the important role of ethnicity. This research describes the characteristics of social support in a sample of elderly people aged 60 and above living in northern Chile (n = 493), and analyzes the differences in the relationship between social support and depression between an indigenous group (Aymara population, n = 147) and a nonindigenous group (white, Caucasian, mestizo, n = 346). Various dimensions of social support were considered: structural elements, functional social support according to source, and community participation. The results show the existence of significant differences in the characteristics and dimensions of social support depending on sex, ethnicity, and marital status. Further, the central role of the family group is observed for both Aymara and nonindigenous elderly people. The hierarchical regression models obtained result in notable differences in the role of the structural, functional, and community elements of support in explaining depression for the ethnic groups considered.     

The Social Context of Organized Nonbelief: County‐Level Predictors of Nonbeliever Organizations in the United States

Many recent social scientific studies have noted that the percentage of Americans with no religious affiliation is on the rise, but few have examined the nonbeliever organizations that some of these “nones” might join. This study uses an original data set, the first attempt at documenting the population of local nonbeliever organizations in the United States, to explore where these groups are more likely to flourish. Though one might assume that less religious counties, as measured by the percentage of those with no stated religious affiliation, would be more likely to contain nonbeliever organizations, this article provides evidence that they emerge more frequently and in greater numbers in counties with proportionally more evangelical Protestants. The percentage of evangelicals among a county's population is strongly associated with both the existence (dichotomously coded) and the number of nonbeliever organizations, even when controlling for a range of demographic and institutional factors.     

U.S. ethnic minorities' attitudes towards Whites: The role of shared reality theory in intergroup relations

In the current research, we suggest that shared reality, the belief that one perceives the world the same way as another group, can predict attitudes towards that group. We tested shared reality theory in the context of American ethnic minority groups' (i.e., African Americans, Asian Americans, and Latinas/os) attitudes towards White Americans. In surveys of two samples recruited from different geographical locations in the USA, we tested predictions derived from different theories of intergroup relations. Using mediational analysis, we defined models to assess the extent to which shared reality theory predicted—directly and indirectly—prejudicial attitudes towards Whites. We tested the model derived from shared reality theory against other theoretical alternatives. Taken together, the results of the research indicated that shared reality predicts attitudes towards White Americans among these three ethnic groups. Thus, shared reality is a relevant, though largely overlooked, factor in intergroup dynamics.     

Determinants of pro‐environmental consumption intention in rural China: The role of traditional cultures,personal attitudes and reference groups

This study aimed to identify social‐psychological predictors of pro‐environmental consumption intention in rural China. To this end, a proposed conceptual model was tested by analyzing the survey data derived from 972 rural respondents in Jiangxi province in south‐eastern China. Results showed that the endorsement of traditional cultures (man–nature orientation and collectivism) was linked with pro‐environmental consumption behaviuor, but was mediated by intentions. Personal attitudes (environmental cognition and environmental affect) and reference groups influenced both intention and behaviour. The results also provided good evidence of the intention–behaviour relationship. These findings provided a better understanding of the process in which Chinese rural residents developed their pro‐environmental consumption behaviours.     

Assessing the perceived value of reflexive groups for supporting clergy in the Church of England

Little research has been conducted to assess the effectiveness of reflexive groups in supporting clergy. For this research, eight Church of England Bishops’ Advisors for Pastoral Care and Counselling were interviewed to ascertain the value of reflexive groups. These data were analysed using a thematic analysis. Two superordinate themes emerged: Contextual issues and Benefits, along with 20 subordinate themes. An online survey, consisting of questions that came from the Bishops’ Advisors data, was then sent to reflexive group participants (n?=?64), to see if their experiences matched those benefits identified by the Bishops’ Advisors. The data from 37 participants was statistically analysed. The data from both sets of participants reveal that reflexive groups are psychologically beneficial to clergy. The research concludes that the implementation of reflexive groups as a way of developing self-awareness and enculturating attitudes towards resilience and self-care is important to foster psychologically and spiritually healthy practice.     

How religiosity shapes health perceptions and behaviors of Latina immigrants: is it an enabling or prohibitive factor?

The study examines how religiosity shapes the health perceptions and health-related behaviors of 50 Latina immigrants from El Salvador, Guatemala, Mexico and Bolivia. Between May and August 2011, focus groups were conducted with participants representing each country of origin. Qualitative content analysis was the analytic strategy adopted in the study. The meta-theme, Religiosity Contributes to Positive Perceptions of Health and Health-Promoting Behaviors, is associated with six emerging themes: (1) Religiosity promotes a sense of personal responsibility for one’s health; (2) Religiosity promotes a holistic view of health; (3) Religiosity promotes the view that health is a priority; (4) Religiosity promotes the view that health enables one to perform necessary tasks; (5) Religiosity promotes health-seeking behavior; and (6) Religiosity provides intrinsic health benefits. Findings do not follow the clear-cut dichotomy of the health locus of control model and challenge simplified notions that Latinas hold a purely external health locus of control toward their health and health care. Latinas rely on both God and themselves in managing their health and engaging in health-promoting actions, which are prompted in large part by their religiosity. Implications for culturally appropriate health communication and interventions are discussed.     

Nunca Más

This article highlights efforts to promote peace and reconciliation in Guatemala. One of the reconcilers has been Rigoberta Menchú, receiver of the Nobel Peace Prize in 1992. The clergy and laity of the Roman Catholic Church have worked to ensure that the atrocities and violence the people suffered in the past would not happen again – nunca más (never again). The murder of Bishop Juan José Gerardi reveals not only the crimes of the military, but also the resolute commitment of the church in the process toward peace, reconciliation, and the healing of the nation.     

Personal and Political: Post-Traumatic Stress Through the Lens of Social Identity,Power, and Politics

Post-traumatic stress disorder (PTSD) has always been controversial and highly politicized. Here, using a social identity approach, we review evidence that trauma and its aftermath are fundamentally linked to social position, sociopolitical capital, and power. We begin this contribution by demonstrating how a person's group memberships (and the social identities they derive from these memberships) are inherently linked to the experience of adversity. We then go on to consider how it is through group memberships that individuals are defined by their trauma risk and trauma histories—that is, a person's group memberships and their trauma are often inherently linked. Considering the importance of group memberships for understanding trauma, we argue that it is important to see these, and group processes more generally, as more than just “demographic” risk factors. Instead, we argue that when groups are defined by their trauma history or risk, their members will often derive some sense of self from this trauma. For this reason, attributes of group memberships are important in developing an understanding of adjustment and adaptation to trauma. In particular, groups' status, their recourse to justice, and the level of trust and solidarity within the group are all central to the impact of traumatic events on individual-level psychological resilience. We review evidence that supports this analysis by focusing on the exacerbating effects of stigma and social mistrust on post-traumatic stress, and the value of solidarity and strong identities for resilience. We conclude that because of these group-related processes, trauma interweaves the personal with the political and that post-traumatic stress is fundamentally about power, positionality, and politics.