The Russian invasion of Ukraine has fuelled debate about who is ‘European’. Yet, European identity is an elusive construct. A European identity can offer a sense of belonging to a group larger than the nation, prompting solidarity with a larger collection of people. Youth are more likely to identify as European than their older counterparts; moreover, childhood and adolescence are crucial periods for identity development. Here, we synthesise research on the development of European identity across childhood, adolescence and young adulthood.
We conducted a Rapid Evidence Assessment of European identity in 4-25 year olds, to understand (1) how to measure European identity, and what (2) predictors and (3) outcomes are linked with youth’s European identity.
The REA included 11 papers from disciplines such as psychology, education and sociology. Across the studies, five themes summarised how European identity is defined and measured in young people (Figure 1). The Complexity of European identity is reflected in the lack of a consistent tool to measure European identity, and permeates the other themes. European identity is also Ascriptive, as youth choose to identify as such, in search of the sense of Belonging that it may bring. European identity is closely related to the EU motto, United in Diversity, as we see both Similarity – such as a shared culture, history, desires and political identity, and Difference – as national subgroups under the ‘European’ umbrella have different historical, cultural and linguistic roots; there is variation in who identifies as European.
But, how is a European identity fostered? What implications does a European identity bring for those youth who hold it dear?
School-based interventions and tailored curricula can contribute to stronger European identification among youth, though effects vary based on group membership and status. Artistic programmes give insight into European identity construction among younger children. Knowledge about Europe and the EU give rise to stronger European identification, though political trust and the benefits of EU membership are stronger influences. Cross-border experiences through travel and friendships, and higher socio-economic status contribute to stronger identification. In terms of the implications of European identity in youth, two main benefits have been identified: more positive intergroup attitudes and political participation.
There is a small but growing body of research on European identity among young people. Developing a measurement tool which taps into the complexities of the development of European identity is a fundamental next step in this research. Furthermore, only one study focused on youth under age 12, pointing to the need to study childhood. Given the promising findings of school-based interventions, and the effect of such a (potentially) unifying identity on social inclusion and political participation, this is an exciting area for future research for the 142 million young people living in Europe today.
By Isabelle Nic Craith and Laura K. Taylor
Which charity is most important to you? Why?
These are the questions we asked 1,849 people in 117 countries. We analysed their responses to note themes and trends. And we learned a lot about how identities influence charitable giving. Here are four key takeaways:
1. Self vs Other: people can be egoistic or altruistic
Some donors (45% of our sample) explained their giving in relation to their ‘self’, talking about their social identities (groups they belong to), values and beliefs, suffering they had experienced, or benefits they had received from the charity as motives for giving. Other donors (59%) explained their giving in relation to ‘others’, talking about the beneficiary’s identities, power, importance, or neediness.
2. Identities influence giving; but which ones?
People commonly named both their own identities and beneficiaries’ identities when explaining their charity preferences.
Content analyses of beneficiary identities revealed a strong preference for helping children, animals, and sick people. Other types of beneficiaries (e.g., the LGBTIQ community, ex-offenders) were rarely mentioned as the reason for preferring a charity. This suggests that some needy groups are more likely to be helped than others.
We were also able to create an inventory of the identities that donors say influence their giving choices. These were different from the identities that fundraisers may assume. The identities most commonly named by donors were based on family, geography, specific charity organisations, religion, friendship groups, and being a human. Charities may wish to make explicit connections with these kinds of identities in their fundraising appeals to help donors see a connection between the cause and one of these important identities.
3. Shared identities are powerful motives for giving
A significant minority of donors (around 8%) explicitly mentioned shared identities—the fact that they and the beneficiary both belonged to a group that was important to the donor. This suggests that charities that can highlight a shared identity between potential donors and the organisation’s beneficiaries will be more successful in their fundraising.
4. Motives depend on the beneficiary
By analysing the frequency of different motives across different types of charities, we found that donors’ motives are influenced by the beneficiaries in question. Donors were more likely to use self-oriented motives to explain their giving to medical research and religious charities. For these kinds of charities, fundraisers may wish to emphasise relevant identities, personal experiences, and benefits for the donor. On the other hand, donors were more likely to use other-oriented motives to explain giving to social welfare, animal, and international charities. For these kinds of charities, fundraisers may find more traditional empathy-based appeals to be most effective.
In sum, this study shows that donors have diverse motives for giving. In particular, both donor and beneficiary identities influence charity preferences. Charities must understand the identities that motivate donors to give to their particular cause or beneficiary, in order to write powerful and effective fundraising campaigns.
- Dr Cassandra Chapman
Read the full article:
Chapman, C. M., Masser, B. M., & Louis, W. R. (2020). Identity motives in charitable giving: Explanations for charity preferences from a global donor survey. Psychology & Marketing, 37(9), 1277-1291. doi:https://doi.org/10.1002/mar.2136 (or email Cassandra at email@example.com to request a copy of the article)
Most of us eat junk foods such as donuts, french fries, and soda. Consuming these types of food is associated with adverse health problems such as obesity, diabetes and cardiovascular diseases. So, what motivates us to eat junk food?
The answer, of course, is that our reasons for eating any food vary. For example, we might sometimes eat a chocolate cake for pure pleasure. Yet, at other times we might eat it just to please our friend who is celebrating their birthday.
The many types of motivations for unhealthy eating
According to self-determination theory, our reasons or motivations for engaging in any behavior differ along a continuum. At one end of the continuum, we find the self-determined motivations, which refer to behaviors motivated by inherent pleasure (e.g., enjoying the taste), important values and lifestyle (e.g., a lifestyle of low physical activity) as well as personal goals (e.g., eating to help social connection). At the other end, we have the non-self-determined motivations indicating behaviors pursued because of an internal sense of pressure (e.g., eating comfort food to reduce stress), external pressures (e.g., pressure to eat birthday cake) or unclear and ambiguous reasons (e.g., no clear reason).
Our reasons for eating junk food change during the holidays
In our study, we examined these types of motivations in relation to eating unhealthy and junk food. Understanding these motivations for unhealthy eating is important, because when individuals feel self-determined to engage in a behavior, they are more likely to persist in it.
Since eating junk food is common and normalized during the Christmas holiday period, this time of the year was chosen for the study. Participants from the United States were followed across time and filled out our questionnaires one month before, during, and one month after the Christmas holidays.
Interestingly, we found that some types of motivations for unhealthy eating fluctuated over time, while others stayed stable. During the holiday period, individuals ate unhealthy food because they thought it was important, they wanted to avoid feeling guilty, and they felt pressured by other eating partners. They were also less confused about what motivates them to eat unhealthy food compared to before and after Christmas. So it seems like unhealthy eating was highly salient during the holiday season, and external pressures were playing a strong role. These results show that the social context in which we eat has a strong impact on our reasons for eating unhealthy food.
Unhealthy eating is more persistent when it is part of our habits
We also looked at how each type of motivation predicted the amount of unhealthy food individuals consumed. We found that four types of motivations (i.e., values and lifestyle, internal sense of pressure, external pressures and ambiguous reasons) were linked to higher levels of unhealthy food consumption. However, only important values and lifestyle consistent with junk food consumption predicted more unhealthy eating at all times (i.e., before, during and after the holiday period). So, although both self-determined and non-self-determined motivations are associated with eating more junk food, it is when unhealthy eating is part of a person’s important values and lifestyle, that junk food consumption is consistently higher.
How do we feel about our motivations for unhealthy eating?
These motivations refer to internal thoughts and feelings. So what’s their relationship with psychological well-being?
We found that when individuals ate unhealthy food because they found it personally relevant and necessary in a given context, they felt good psychologically. However, if they ate junk food for an unpleasant reason such as a pressure they put on themselves, or if they really couldn’t find a good reason for doing so, they experienced lower psychological well-being. That is consistent with the self-determination approach. But intriguingly, even when feeling that unhealthy eating was part of one’s habits and values increased junk food consumption, eating junk food for this reason was associated with lower well-being.
- By Nada Kadhim
Full reference: Kadhim, N., Amiot, C. E., & Louis, W. R. (2020). Applying the self‐determination theory continuum to unhealthy eating: Consequences on well‐being and behavioral frequency. Journal of Applied Social Psychology, 50, 381-393. https://doi.org/10.1111/jasp.12667
In Australia, with the recent failed appeal of Cardinal Pell, the problem of child sex abuse in institutions has again been thrust into the media spotlight. Surprisingly, many continue to stand by Pell. Several prominent figures including former prime ministers Tony Abbott and John Howard publicly supported Pell. In addition, even after the failed appeal, many members of the Catholic Church have continued to argue for Pell’s innocence and the Catholic Church has refused to remove a plaque of Cardinal Pell from St Mary’s Church in Sydney despite protests. This begs the question of how can Pell’s supporters persist in believing in his innocence despite his conviction and failed appeal?
My research into institutional responses to child sexual abuse may provide some insight into the question of why some continue to support Pell. We are all members of various groups and some of these groups are more important to us than others. Our group memberships can influence and bias how we respond to allegations of wrongdoing against other members of our groups. In the instance of Cardinal Pell who is one of the most powerful figures in the Catholic Church, membership in the Catholic Church may influence people’s judgements of the allegations against him and even his conviction.
A theory called the “black sheep effect” suggests that when a person engages in wrongdoing, they will be judged most harshly by members of their own group in order to reject them and their behaviour and protect the reputation of the group. However, this effect is typically found in cases where the guilt is certain. In the case of Cardinal Pell, with some of the evidence withheld from the public, and as Pell maintains his innocence, the guilt cannot truly be considered certain. My research suggests that when there is any uncertainty in the guilt of the alleged offender, we are likely to see the opposite of the “the black sheep effect”. Specifically, Catholics are more likely to be protective of the accused and sceptical of the accuser. This is in line with efforts of the Catholic league to invalidate the allegations against Pell by maligning the character of the accusers.
According to my research findings, the desire to protect Pell and the scepticism of his accusers would be particularly strong amongst those who identify strongly as Catholic, regardless of the quality of the evidence available. As a public figure, and staunch Catholic Tony Abbott may be particularly motivated to maintain Pell’s innocence and disbelieve allegations of child sex abuse as accepting Pell’s guilt would reflect negatively on himself and his religion. Similarly, although John Howard is not a Catholic, he is a Christian and has been personally acquainted with Cardinal Pell for several decades.
Whilst it is likely that many supporters of Pell are unwilling to consider the possibility of his guilt due to subconscious biases motivating their judgements, it is also important to note that when speaking to leaders of the Catholic church, Justice Peter McClellan (head of Australia’s royal commission into child sex abuse) found that some argued that child sex abuse was a moral failure rather than a criminal act. Consequently, accepted allegations were often met with an inadequate response and the offender remained in the ministry.
Recommendations for the future
Given what we now know about child sex abuse in institutions, it’s clear that there has been a systematic failure for decades. My research suggests that allegations would be best dealt with by those not invested in the group of the accused. This is backed up by the recommendations of the royal commission; that those intending to enter the ministry should be subject to external psychological testing and should be removed from the ministry permanently if an allegation of sexual abuse is substantiated. Essentially, organisations should not be solely responsible for policing themselves.
If you have experienced abuse within the Church or elsewhere, please contact Lifeline on 13 11 14 or one of the other help services recommended by the Royal commission into Institutional Responses to Child Sexual Abuse.
- By Kiara Minto
Protest is a common approach to the pursuit of societal change and a legal and protected procedure under the democratic system. Mobilising people to come together and express their opinion on social issues can, in some cases, push the government to create new policies. It can also attract the broader public to become engaged with particular movements (e.g., animal rights, marriage equality, clean and transparent political processes, etc.).
However, some protests, especially when they involve a huge number of people are seen as a threat to public order. In many countries (e.g., Egypt, Hong Kong, Turkey, Ukraine, and Indonesia), this perceived threat to public order became the justification for handling public protest with a repressive strategy in the hope that people would withdraw their involvement in the protest. Repression is not only about the physical violence, but also the narratives produced by the government against protestors. For example, this September saw massive student protests in Indonesia, against a new act allegedly weakening the Independent Corruption Eradication Commission (KPK). In response to these protests, a repressive approach was employed by the police and authorities, not only against the protestors, but also the ministry of higher education, research, and technology, intimidating university leaders for letting their students join the protest.
Despite being used by several governments, social psychology studies have revealed that repressive approaches in handling public protests are not always effective. Instead of stopping the protest by activating feelings of fear, repressive or even violent strategies employed by the authorities can drive the action to become more sustainable and garner increased participation and support for the movement.
When is repression is not effective?
The repressive approach exploits the power to intimidate, press, threaten or even injure. Authorities may take this approach to deal with protest actions, especially when the protest is focused on responding to political issues and perceived to threaten the interests of the political elites.
Evidence shows that repressive narratives or violence conducted by the authorities can increase perceived risks in a protest’s participation. Other than that, repression can also lead to the feeling of fear and being oppressed.
According to the authority’s perspective, the fear is expected to reduce or even stop the intention to participate in the following protests. Indeed, fear can be a deterrent to protesters, and violence and imprisonment can drive them off the street. However, repressive acts from the authorities are also able to strengthen the participants’ engagement with the action. Violence and repression can undermine the perceived legitimacy of the state, not just in the eyes of protestors, but in the broader community. In addition, the shared experience as victims of oppression can grow the sense of familial ties amongst protestors, as shared anxiety or fear can bring people together and strengthen the bonds of protestors. To put it simply, the previous ties that might be based on the same demands or interests are replaced by a form of kinship ties, adding a new emotional intensity to previous perceptions of solidarity.
This sense of fusion or family ties creates a feeling of agency for the group, manifested in a strong tendency from every individual within the group to do something more significant on behalf of the group.The participants will be more motivated to protect their own, even risking their own life to become a shield for their fellow protestors.
In the more extreme context, when the kinship bond is built amongst the protestors, and the real threats appear from the authority (e.g., police), then the tendency to make a counterattack will rise and the protest might develop into a riot. The riot is caused not just by protestors’ escalation of tactics, but by the mutual radicalisation of the police and security forces, who may cease to see the crowds as citizens worthy of protection.
This pattern can be observed in the protest events in Hong Kong. Following the repressive approaches from the police, the protestors’ solidarity seems to be even greater. The individuals who do not know each other personally, through their participation in repressed protests, even become sau zuk (Cantonese term to express a very strong tie, etymologically means ‘hand and feet’) with each other. It also appears that the broader relationship between the community and the state has become more polarised and oppositional.
In conclusion, activists’ efforts to create an expected social change are of course part of long-term processes. People mobilisating to raise public awareness or to encourage authorities to create more favorable policies often experience a backlash from the government, in the form of stigmatisation or even violence. In many cases, especially in a less democratic country, this repressive approach is employed out of a desire to stabilise the situation. However, an important point to consider is that this approach is often not effective. Instead of stopping their actions, the protestors experiencing collective fear and anxiety may strengthen their feelings of kinship ties and escalate their action’s intensity; the police and state actors may radicalise away from the protection of citizens to commit human rights abuses; and the broader community may come to feel the state itself is less legitimate as an authority. These are not trivial risks for a government to run.
- By Susilo Wibisono
Activists, Insiders, Scholars, Teachers, and Constituents: The Multiple Ways to Be an Effective Change Agent
When reflecting on what social change and social movements look like, images of activists protesting and engaging in other acts of civil resistance likely spring to mind for most people. However, this isn’t the only way to be a change agent. There are a myriad of ways that people can aide social change without engaging in ‘traditional’ forms of activism. In fact, we can only maximise the impact and potency of social movements if we diversify our tactics and have people ‘fighting the good fight’ in different ways. Below, I outline five common change agent roles and their effectiveness in different domains of the social change process to highlight the varied and equally valuable ways we can all contribute.
The term activist can generally be understood as a person participating in collective action to further a cause or issue. Here, I focus on people who operate outside of formal systems or institutions to call public attention to injustice and agitate for social change using conventional and, in some cases, more radical tactics (e.g. Extinction Rebellion protesters blocking off bridges and main roads). When conducted appropriately, these actions can increase public support and discussion of the social issue. However, these approaches can also reinforce stereotypes that activists are ‘extreme’ which, in turn, may deter collective action participation among observers.
Although activists can advocate for change outside the system, oftentimes social change messages are better received from ‘insiders’ or people who belong to the same groups or institutions that activists are trying to influence. As criticisms are trusted more when coming from ingroup members, insiders can make social change messages more palatable to the target group and may, in some cases, be able to communicate activists’ messages and concerns in terms that the ingroup can understand and be swayed by.
The Scholar’s role is twofold: to conduct rigorous and ethical research about social issues (e.g. the prevalence and impact of discrimination, the existence of anthropogenic climate change); and share this knowledge to inform public understanding of and discussions about these issues. Scholars can be academics at universities, members of research organisations (e.g. OurWatch), or, in some cases, organisations that share data about the prevalence and impact of social problems (e.g. Children by Choice publishing reports about the prevalence of Domestic Violence among their clients seeking terminations). Scholars’ ability to uniquely access and share this information can help to inform the general public’s understanding of social problems, fight misinformation, convince relevant stakeholders about the importance of an issue, and proffer evidence-based solutions. Indeed, social justice research can be used to successfully challenge and dismantle institutional prejudice and foster transformative social change by informing public policy and interventions.
An oft-overlooked role in social change is that of the teacher: a person who can foster civic engagement through formal education (e.g. primary, secondary, and/or tertiary education) or informal education (e.g. service-learning opportunities). Formal, classroom based educational interventions promote engagement with political issues and voting, while service-learning increases interest and participation in community-based action. Further, educational interventions can also be used to reduce prejudice toward disadvantaged groups. Thus, taking an active role in shaping people’s understanding of politics and social issues can positively influence their attitudes and political participation.
Constituents, or the general public, are often the numerical majority in social movements. They can include people who are sympathetic to but not committed to participating in actions for social change, or people who disagree with and resist social change messages. Unsurprisingly, constituents can greatly sway the progress of social movements, in that the attitudes and values they choose to adopt or reject influence the outcomes of state and federal elections, the types of laws and policies that governments and industries support, and broader norms in society. Thus, constituents have the power to elect leaders who support social change, call out unfair treatment and subvert anti-egalitarian norms, and support organisations and brands that make ethical choices (e.g. cruelty free cosmetics). Perhaps most importantly, other changes agents must make a considered effort to ensure that constituents have the information and support they need to make informed decisions and use their civic, relational, and economic powers effectively.
Although the number and nature of these roles will likely vary between movements and socio-political contexts, they represent the diverse yet equally important forms of change agent work that can enhance the impact and effectiveness of social movements. The question now is: what role(s) do you play? How can you harness your unique skills and forms of influence to aid social change? Regardless of your answer, remember that just because you haven’t attended a protest or blocked oncoming traffic doesn’t mean that you aren’t a change agent.
- By Morgana Lizzio-Wilson
Typical Veggie! You are what you eat! Correlations between meat consumption and personal characteristics
"I am vegetarian" - this statement doesn’t just communicate personal eating habits, but also one’s membership in a group of people who distinguish themselves from the meat-eating society through personal values and attitudes. As the proverb “You are what you eat” goes, there are correlations between one’s diet, be it vegan or vegetarian, and one’s personality and values. Recently, there has been a rise in research into the "veggie personality". Veggie is used informally in some countries, such as the UK or Germany to refer to vegetarians. In this context, the term encompasses both vegetarians and vegans.
This article will give a short overview of the current state of research on the so-called “veggie personality”.
Research in the West shows that veggies tend to be educated, young, and female. But why are older people, less educated individuals, and males, significantly less willing to reduce their meat consumption and more likely to hold negative attitudes towards veggies.
Veggies buck tradition
Being a veggie means rejecting the consumption of meat or all animal products but in the West these foods often form part of a country’s traditions. Those who hold more tightly to traditions and are less open to new experiences will be more opposed to a veggie diet. This is supported by various studies showing that veggies differ from their meat-eating counterparts (omnivores) in important attitudes and personal characteristics. For example, veggies tend to be more politically liberal and less attached to traditions than omnivores. This may also explain the positive connection between a veggie diet and higher education as compared to less highly educated people, more highly educated people tend to be more politically liberal.
Try new things… become a Veggie
Additionally, veggies are more open to new experiences than omnivores. Meaning, they are more curious and unconventional, more likely to challenge existing social structures, and more likely to try new things, like new diets. Therefore, findings that show openness tends to decrease with age may explain why older people are less likely to opt for a veggie diet.
The Veggie worldview and masculinity
Veggies also tend to have more universal world view than meat-eaters. They support values such as peace, social justice, and equality - which they also extend to animals. For example, veggies generally ascribe more complex emotions to animals than do omnivores. They are more concerned about animal welfare, donate more to animal benefit organizations, and make greater efforts to preserve and protect the environment.
The consumption of meat contrasts with the above-mentioned values as it signifies human’s dominion over animals. Even in modern, largely gender-equal societies, men are more likely to value dominance and power than women are. Veggie men are perceived as less masculine compared to omnivorous men because masculinity is associated with meat. That makes it harder to reduce meat consumption for men than for women. More broadly, social and cultural norms contribute to the gender, generation, and political group differences mentioned above, as different groups have different learned rules or standards for their behaviour, including eating.
In summary, the "veggie personality" encompasses a range of personality traits, political, and moral attitudes including being politically liberal, having high openness, valuing social justice and equality. These moral concerns are also extended to animals which make the consumption of meat and animal products incompatible with the “veggie personality”. Many aspects of the veggie personality run counter to traditional normative framing of masculinity. Thus women are overwhelmingly more likely to reduce their meat consumption compared to men. As society moves away from archaic notions of gender roles and embraces more universal values, hopefully we will achieve the much-needed reduction in global meat consumption.
Historically, Thailand is a constitutional monarchy with a prime minister serving as the head of government since the democratic revolution in 1932. However, throughout the almost 90 years since the revolution there has been a tradition of military seizure of power from the civilian government. As part of this tradition, Thailand has now been governed by a military junta for more than 5 years.
The most recent political turmoil began in 2005 when the previously popular, second term prime minister, Thaksin Shinawatra sparked a large public protest due to his financial dealings. The prolonged protest steered Thailand back under military rule and Thaksin ended up fleeing the country. This event led to political friction for the Thai people between the so-called Yellow and Red shirts (those who were against the Shinawatra family versus those who supported them, respectively). Alternating protests against one another continued over eight years, followed by a series of violent responses from the government against their opponents.
After a few years without military control, political turmoil peaked again in 2013 due to the announcement of a proposed amnesty bill by the Yingluck government in an attempt to help bring her brother Thaksin home. This ignited a large demonstration by the opponents (the Yellows) which advocated for, and eventually led to, another military coup.
Until that point in time, Thailand’s politics were informally seen as a two-party system. However, party identities of Thai people were not only tied by personal attitudes and ideologies, but were also tied to morals and non-political identities such as social class. As a result, disputes over politics could potentially put a person at risk of losing friends or jobs.
This year (2019), after 5 years under the military regime, Thailand managed to hold another election. One of the important occurrences during this election was a dramatic drop in popularity of the two major political parties. According to unofficial election results1, both parties had lost about 40% (16 million votes) of their supporters compared to the previous election in 2005. The lost voters had swung to support several newly formed parties. Of those new parties, Anakodmai (meaning ‘new future’) was the most popular party2 which successfully won 80 seats in the parliament in its first election. The party was portraying itself as a fresh ‘new blood’ party and offered to be an alternative choice for people who had lost trust in old-style politics.
The success of this new party has unleashed the country from a two-party system. Even though Thailand’s democratic status is still unstable and ambiguous, the 5.8 million votes (out of about 35 million eligible votes) Anakodmai received are at least indicative of ongoing political transitions. At the moment there is not enough data on what motivated Thai people to change their political identity and support. However, this phenomenon suggests that political identity change is possible3 even in a country that has suffered from seemingly unsolvable conflicts. Perhaps a brand-new, alternative choice might be a factor that helped facilitate the process of change in political identity under difficult circumstances.
- By Gi Chonu
1 Official results of the 2019 general election have not yet been released.
2 Anakodmai is the only popular party led by a civilian who has never been appointed to a previous political position.
3 Chonu, G. K., Louis, W. R., & Haslam, S. A. (2019). Comparative Motivations behind Political Identity Change versus Continuity. Manuscript in preparation.
The grass is not always greener in my neighbor’s garden… At least, that’s what people seem to think. In fact, when asked about others’ opinions toward sexual minorities’ issues, people tend to overestimate the level of intolerance in their society regardless of their personal views. In Switzerland, for example, residents thought that most other residents, including their neighbors, were intolerant toward same-sex marriage and same-sex parenting. Yet, this was not the case; Swiss residents were actually much more tolerant than what people thought (Eisner, Spini, & Sommet, 2019; Eisner, Turner-Zwinkels, Hässler, & Spini, 2019).
You wouldn’t be surprised to hear that this perception of intolerance might impact on sexual and gender minorities’ well-being. To illustrate, perceptions of an intolerant climate toward sexual and gender minorities might raise expectations of rejection and, therefore, lead to concealment of one’s sexual orientation/gender identity and internalization of stigma. Moreover, perceptions of an intolerant climate might also affect social change processes themselves. Indeed, if you perceive that others in your society are intolerant of sexual and gender minorities, you might be discouraged from engaging in support for social change: “People aren’t ready for social change, thus, a social movement won’t be successful. So, let’s wait a little bit longer before pushing toward greater equality for sexual and gender minorities”. On the other hand, the intolerance you perceive might make you angry. This may lead you to believe that social change cannot be achieved without action: “This situation makes me so angry, we need to engage now because the situation is not getting better”. Hence, perceptions of intolerance could discourage or encourage support for social change.
What did we do?
While perceived climate might be relevant in all social movements, perception of others’ intolerance might particularly impact countries in which there are striking legal disparities. In Switzerland (and this might surprise you) sexual and gender minorities still suffer from many legal discriminations, such as being denied the right to marry and adopt. The legal discrimination goes so far that a single person can adopt a child, but as soon as you are in a registered same-sex partnership, you are not allowed to adopt children anymore. Importantly, while both sexual and gender minorities face many legal inequalities, the legal challenges of both groups are different.
The present research was tailored to sexual minorities (e.g. homo-, bi-, pansexual people) since up-coming public voting regarding same-sex marriage affects sexual minorities. We tested the basic question of whether perceiving intolerant others discourages and/or encourages support for social change toward greater equality for sexual minorities in Switzerland. We gathered answers in our online questionnaire from sexual minorities (1220 participants) and cis-heterosexuals  (239 participants).
What did we find?
Perceiving others to be intolerant actually has a paradoxical impact on one’s support for social change:
What does this mean?
Our research shows that the following detrimental effects of perception of an intolerant climate on support for social change must be key considerations when mobilizing for social change:
- Léïla Eisner & Tabea Hässler
This blog post is based on: Eisner, L., Spini, D., & Sommet, N., (2019). A Contingent Perspective on Pluralistic Ignorance: When the Attitude Object Matters. International Journal of Public Opinion Research. https://doi.org/10.1093/ijpor/edz004
Eisner, L., Turner-Zwinkels, F., Hässler, T., & Spini, D., (2019). Pluralistic Ignorance of Societal Norms about Sexual Minorities. Manuscript under review; Eisner, L., Hässler, T., & Settersten, R. (2019). It’s time, act up for equality: Perceived societal norms and support for social change in the sexual minority context. Manuscript in preparation.
 The term cis-heterosexuals denotes heterosexual individuals whose gender identity corresponds to their assigned sex.
When groups of people actively help each other (“intergroup prosociality”), what is the driving force? Are all types of helping motivated by the same psychological processes? In a recent paper, we delved into these questions by reviewing what we know of intergroup prosociality from a psychological perspective
Benevolent support or political activism?
When we think of all the ways that people show concern for others, we may start listing things like donating to international aid campaigns, listening to stories of suffering with empathy, or marching in a rally to bring about more equitable conditions for a disadvantaged group. Do all of these stem from the same values or beliefs? In this paper, we argue that there are two different ways people engage in inter-group prosociality - benevolence and activism.
Benevolence aims to compassionately alleviate the suffering of others. Acts such as charitable giving, or listening empathetically to the painful experiences of others would fall under this category.
Activism aims to create change in social and political systems to bring about greater equality. The focus here is the recognition of harm and disadvantage brought on by systems, and working to challenge these systems through group-level action. Many types of collective action fall into this category.
This distinction forms the basis through which we view how groups of people engage in various forms of prosociality. But of course, there are complexities!
For example, how should charitable giving be categorised? – Is it benevolence, activism, or both?
While charitable giving has been mostly studied in a way that lends itself to the benevolence definition we provided, charitable giving can also be motivated by motives to bring about equality, and giving to charities that are most likely to bring about structural social change. This argument complicates our traditional view of charitable giving and presents evidence that charitable giving can be both!
And what about intergroup contact – What does it have to do with intergroup prosociality?
Intergroup contact refers to exchanges between individuals of two different groups, and when it is positive, it has been shown to reduce the prejudice of advantaged group members towards stigmatized groups. Positive contact could be argued to be associated with benevolence rather than activism.
Yet recent research on contact has shown that positive contact between advantaged and disadvantaged groups, while reducing the prejudice of advantaged group members, also weakens the disadvantaged groups’ motivations to engage in activism on their own behalf. In this way, contact can reinforce the inequality between advantaged and disadvantaged groups.
So what is the solution? Is the choice between mobilizing the disadvantaged group or reducing the prejudice of advantaged groups? Not necessarily. Recent work shows that when the advantaged group acknowledges the inequality and explicitly supports social change, it promotes both groups’ activism as well as positive attitudes. This type of contact has been termed supportive contact.
Finally, is there a distinction between allyship and solidarity?
Although the terms are often used interchangeably, we make the argument that it might be useful to think about how the motives for the two are different. In Allyship, the advantaged group is helping the disadvantaged group because of some benefit to themselves, for example for their own political aims, to conform to their own group’s norms, or to act out their values. However, when one group stands in solidarity with another, it can mean that they feel identified with that group. In other words, allies might feel part of a larger group together with the people they are helping (“we are all Australian”, or “we all want gender equality”). If there are two different types of motives, we can look at which ones are more common, last longer, or are more likely to spur real change. For example, maybe allyship motives are more common, but solidarity motives are stronger and more likely to lead to social transformation!
The paper also highlights an exciting and emerging trend in solidarity research to move beyond advantaged and disadvantaged group dynamics, and look at how disadvantaged groups engage in solidarity with each other.
For those interested in intergroup relations, this paper details the many ways groups engage in prosociality with one and other. It provides a detailed review of the research and a helpful way to understand and distinguish between benevolence and activism when we consider the ways groups engage in helping with each other. We look forward to any feedback!
- Zahra Mirnajafi
This blog post is based on: Louis, W. R., Thomas, E., Chapman, C. M., Achia, T., Wibisoni, S., Mirnajafi, Z., & Droogendyk, L. (2019). "Emerging research on intergroup prosociality: Group members' charitable giving, positive contact, allyship, and solidarity with others." Social and Personality Psychology Compass 13(3): e12436.
Rioting occurring after a football match is not an uncommon phenomenon. Longstanding hostility amongst football fan groups is a tradition worldwide. Hooliganism is a term that describes violent behaviour perpetrated by football spectators, and we find the phenomenon occurring across the globe. In extreme circumstances, death can be an outcome of such riots. For example, during Honduras’ 1969 World Cup qualification, 2,100 people died. In Indonesia, the country where I lived previously, hostility between two fan groups occurs between groups from two cities that are close together.
The most contemporary case of violent football riots in Indonesia resulted in the death of Haringga Sirila (23 years old) on 23 September 2018. The young man was a big fan of Persija, a football team of Jakarta. The violent hostility between the two fan groups remains a deep tradition, with seven people from the two groups having died since 2012. This hostility is not an isolated case and similar cases also occur in other cities around the country. However, the question arises: Why do they strike?
One line of work examines violent behaviour perpetrated by a group or a mass as “Amok” (or ‘running amok’): an analysis with historical roots in the Malay tradition.
A study conducted by Manuel L. Saint Martin of the University of Southern California, attributed this kind of mass violence in South East Asia to mental and personality disorders and extreme psychological distress.
Interpreting mass violence as ‘running amok’ is an explanation that points to feelings of frustration and violence as the effect of social or psychological pressure. But this explanation seems inappropriate to explain football fans’ rioting.
So what drives physical violence amongst football fans?
Another type of explanation draws on the psychology of groups. Social psychological research has shown that we have two kinds of identity: personal identity, representing our uniqueness and what distinguishes us from others (I am different from other people), and social identity, usually called a group identity. A social identity allows us to associate and bond with other people (e.g., ‘I am Australian’, or ‘I am a fan of this club’).
How are these personal and social identities related to the violence occurring amongst football fans? A great deal of research is exploring this question. One answer points to the relationship between personal and social identity, a concept called Identity fusion. It is a very deep sense of oneness with a group and its individual members that motivate pro-group behaviours - even personally costly ones.
The feelings of identity fusion are not just being strongly bonded with a group, but it is having deep emotional ties with other group members. These bonds are similar to familial bonds. Familial bonding usually occurs in a narrow context (e.g., with members of our nuclear family), but the concept of fusion can be extended to a larger group such as national group, religious group and of course, a football fan group.
But how can the feeling of oneness lead to intergroup violence?
Work on identity fusion suggests a number of factors facilitate the connection between the sense of oneness and violence.
For example, arousal has been established as a catalyst for those who have strong feelings of oneness with the group to engage in extreme behaviour. An experiment involving 245 students in Spain, showed that in a dodgeball game, stimulating arousal within the group resulted in more extreme behaviour on behalf of his/her group.
A second factor is called the personal agency principle, whereby an individual feels that he/she represents the group and is compelled to act on behalf of the group. Of course, not all pro-group actions are violent! But when people who feel fused with a group feel frustrated or threatened, the sense of being compelled to act even if extreme actions are needed means violence is more of a risk.
The death of a football fan in a riot, as in the case of Haringga, can be explained in this way. In a pre-match situation, the crowds in a stadium can create arousal, increasing the risk of violent behaviour for those whose personal identity is fused to the group, and who experience a sense of personal agency alongside collective threat or frustration.
In addition, previous studies show that shared painful past experience amongst group members may also play a role. Along with our colleagues (Martha Newson, Harvey Whitehouse, and Vici Sofiana Putera), we collected the data from 100 people of two conflicting fan groups in Indonesia (Bandung team and Jakarta team). Our focus was on the extent to which the shared painful experiences with fellow members can be a catalyst for the tendency to engage in violent behaviour on behalf of the group.
We found that the tendency to act extremely is more likely when a person had experienced feelings of oneness with the group, and especially when the members shared a painful past experience. In football rivalries, we know that, the fans of the two teams competing with each other, have shared the painful experience of violence from the other group. When one group’s violence promotes the second group’s fusion, which in turn is linked to their extremism or violence, a vicious cycle is initiated.
What can be done to stop violence among highly fused fans?
Identity fusion seems to rely on very strong ties, that are almost impossible to defuse. So, an “extreme’ approach to preventing violent associated with identity fusion is to dissolve the group itself. But, in most cases, this approach cannot be implemented. A more feasible approach may be changing the norm of the fan groups – i.e., their standards or rules for pro-group action.
Some football fans have norms of supporting hostility and violence. The key may be to change these norms, with the help of the football team itself and the football regulation boards, to promote positive norms. One example would be using the match as a way to raise funds for natural disaster victims around the country, or for children impacted by cancer, is a potential way to slowly and sustainably change the hostile norm associated with the match with a caring norm. The view of the competition is shifted so it is not only about the number of goals scored by the players, but also about the funds collected by the fans. This would strengthen the injunctive norm that football fans contribute positively to society. Similarly, many positive values such as fairness, peace and justice can be clearly seen in good sportsmanship, and if we promote these values, we can help fans groups to also extend these values to their rival teams.
- Susilo Wibisono & Whinda Yustisia
*The article is a version of an article written for and published by The Conversation Indonesia, on Sept 28, 2018.
Who is most likely to give to charity?
If you ask a professional fundraiser, they will probably tell you their best prospects are women, older people, and the religious.
There is plenty of evidence to support such ideas. Generally speaking, women are more likely to donate money to charity than men are. People are more likely to give as they age. And people who identify as religious are more likely to be donors and also give more on average than secular people do.
But are such donors universally generous?
Much of the research on charity looks at overall patterns of giving. In other words, research typically asks who gives to any charity and how much donors give to all supported charities.
I’m more interested in which charities people support. And why.
In a recent series of studies on charitable giving, my colleagues and I collected data from 675 donors to evaluate whether demographics not only explain if someone gives, but also which charities they support.
Our results suggest (as we expected) that people do not give indiscriminately. Instead, they show preferences toward charities that align with the priorities of their social groups.
Older donors are more likely to likely to support religious charities. This may be because older people are more likely to attend religious services, and therefore have higher exposure to asks for religious causes and also spend time with people who also give.
Older people give more to health charities as well. Given the increasing health problems associated with age, older donors and their social groups are more likely to benefit from health-related giving.
Religious donors are more likely to support religious, welfare, and international charities but are less likely to support animal causes. These targets align with priorities of religious groups. In particular, most of our respondents were Christian. The Christian faith (similarly to many religions) promotes giving to help the vulnerable and needy and also prioritises humans over animals.
Politically conservative donors are less likely than progressive donors to support international causes. Such patterns of giving may reflect the higher rates of nationalism commonly found among conservatives.
Though only a first step towards understanding how donors select the charities they support, these findings suggest that different identities may motivate support for different kinds of charities. Donors are therefore not universally generous, but support causes that align with their priorities and the priorities of the important social groups they belong to.
- Cassandra Chapman
Read the full article:
Chapman, C. M., Louis, W. R. & Masser, B. M. (2018). Identifying (our) donors: Towards a social psychological understanding of charity selection in Australia. Psychology and Marketing.
* This post is part of a series based on talks given at the Trajectories of Radicalisation and De-radicalisation Conference held at the University of Queensland in 2018.
Recent research suggests that identity fusion, a visceral sense of oneness with the group, is capable for motivating extreme self-sacrifice for others, even willingness to lay down one’s life in order to protect them. The link between fusion and self-sacrifice has been demonstrated in a wide variety of different groups, from rural tribesmen to football hooligans and from religious fundamentalists to revolutionary insurgents.
Can identity fusion help to explain the phenomenon of suicide terrorism? In a recent target article due to appear in Behavioural and Brain Sciences, I have argued yes. The article attracted a deluge of commentaries from which twenty-nine were accepted for publication, along with a substantial response from me. The debate is lively but the potential costs for not taking it seriously are high. If I’m right, instead of trying to de-radicalize terrorists we should be trying to de-fuse them. Rather than directly challenging the religious convictions or other kinds of beliefs held by extremists, the idea would be to focus attention instead on their personal experiences, and initiating a process of reframing self-defining memories that give rise to identity fusion in the first place. If such an approach were to work, it would likely need the support of the terrorists’ relational networks, including members of their families, school friends, workmates, and others.
Winnifred’s commentary (with Emma Thomas, Craig McGarty, Catherine Amiot, and Fathali Moghaddam*) also makes the argument that people fused with peaceful groups are not at risk of becoming violent extremists, so norm change may be a more relevant path forward for violent groups. I agree that violence condoning norms are likely to be part of the problem, and research we have done on fusion and violence with football hooligans supports this, but changing norms may not be the easiest or most effective starting point in tackling extremism. What we do know from previous research is that fusion is a necessary, even if not a sufficient, condition for certain forms of violent self-sacrifice so de-fusion certainly appears to be one of the options we should be considering in our efforts to tackle the problem.
Research on identity fusion has other potentially valuable applications to reduce criminal violence in society. In some cases, there may be benefits in fostering processes of fusion in persons who lack socially desirable group alignments, for example, convicted felons. If a legitimate goal of any criminal justice system is to reform prisoners, to reintegrate them into society as loyal and law-abiding citizens, then one way to do this might be to facilitate fusion with mainstream groups and values. Yet another potential application of fusion theory would be neither to create nor to obstruct group alignments but to harness existing ones, for example, to rebuild societies devastated by conflicts or natural disasters or to redirect the destructive urges of football hooligans into more socially desirable activities. Again, the research to test and translate the theory into application is only beginning to be conducted – and there is plenty of room for more researchers to become involved.
- Guest post by Professor Harvey Whitehouse, the University of Oxford.
* Louis, W. R., McGarty, C., Thomas, E. F., Amiot, C. E., & Moghaddam, F. M. (in press). The power of norms to sway fused group members. Brain and Behaviour Sciences. Accepted for publication, 11 June 2018.
Many cringe-worthy moments between White people and people of colour come from well-intentioned White folks, not from slur-spewing, Nazi-saluting bigots.
These are people who are your good friends, dating partners, supportive colleagues, or friendly strangers at parties. They’re likely progressive in their views, culturally aware, and well-read. They volunteer where needed, protest when things are dire, and they always recycle.
In short, these are people with good intentions. Yet, they often get it really wrong.
The phenomenon is so recognisable in popular culture, that there are millions of videos on YouTube dedicated to this genre (I’m referring to the “shit White people say” comedy series.)
So how do interactions between White folks and folks of colour become awkward? Social psychological research offers us some understanding.
4 reasons interracial interactions go awry and strategies that help:
1. Anxiety and avoidance
Friendly interactions between groups is known to reduce prejudice and build harmony between these groups.
However, interracial interactions can be a source of some mild forms of stress for both people involved.
For White people, interracial contact brings concerns about appearing prejudiced. They may use avoidance strategies such as over-monitoring themselves to avoid saying or doing the wrong thing. Often times, such interactions can be draining.
For people of colour, interracial contact brings concerns of experiencing prejudice and/or confirming racial stereotypes with their behaviours, especially stereotypes to do with their competence. This leads to a heightened awareness of one’s racial group identity (e.g., I am Keira the Aboriginal woman versus Keira the cute 20-something year old in this party) and over-monitoring of one’s mannerisms or behaviours in an attempt to ensure smooth interactions. This results in them feeling less authentic.
What helps? For White people, it can be useful to try to recognise and accept the awkwardness first – it will pass. And be motivated by the desire to foster equality, mutual understanding, and friendship, rather than trying to avoid appearing prejudiced.
2. Positive stereotyping
We are often guided by multicultural values that encourage not just acknowledgement of racial and ethnic differences, but also appreciation of these differences.
White people motivated by such values might think that they are being appreciative and complimentary to people of colour, when they make remarks such as “Gosh Asians are so good at Math” or “You Indian women are so exotic looking”.
Such positive stereotypes are sometimes considered non-prejudicial by Whites.
However, research shows us that these positive stereotypes are received by minorities with ambivalence at best, and with negativity at its worst: perceiving Whites in such interactions as unlikeable or even prejudiced.
Positive stereotypes negatively affect minorities’ self and community esteem if they feel judged by their group membership rather than individual merits and achievements. Also, they may not self-identify with such descriptors.
What helps? Acknowledging that positive stereotypes are capable of evoking negative responses, and is another form of subtle prejudice, can be a good starting point. Actively engaging in the idea that substantial individual differences exist within groups can be helpful too.
3. Denying others’ identity and putting them in the wrong category
In the spirit of multiculturalism, White people can inadvertently deny a person of colour an identity that they feel strongly about.
Take for instance an unfortunate situation where a White Australian at a party, in an attempt to establish a bond with someone with a turban and brown skin, asks them about a recent event in India, all while the turbaned individual actually identifies as Aussie (born and raised) and has never been to India.
Questions such as “How long have you lived in this country?” or “Where are you really from?” while motivated by genuine interest and curiosity, could imply that the person does not belong here. For example, asking a hijabi Muslim woman living in Australia where she is from can inadvertently communicate that they could not possibly be Australian and that, no matter what, they are considered foreign.
When minorities experience such identity denial, they sense the difference between how they describe themselves and how they are publicly identified. They report disliking their interaction partners, and engage in explicit identity assertion strategies as a way of coping with such interactions.
What helps? Acknowledging that people of colour possess multiple identities without one or the other being particularly apparent on the outside can be a helpful start. Taking the time to understand what they identify with (or how they describe themselves) would make for more accurate understanding and relating. Being curious about someone’s background (as opposed to assuming their identity and background) can be a great way to show appropriate interest in them. Questions can take the form of “hey were you born here in Australia? Where did your folks originally emigrate from?”.
4. Failing to acknowledge inequality and privilege
Another way interracial interactions go awry, is through the denial of inequality or racial privilege in society.
Take for instance a situation where a White colleague might lament the in-custody treatment of Dylan Voller (the Indigenous Australian teenager shown tortured whilst in juvenile custody in a documentary exposé), but disagree about the claim that the justice system is racist towards Aboriginal people.
Where issues of inequality are being discussed, being friendly but denying or expressing ambivalence about inequality and privilege can have negative outcomes for the interaction. People from socially disadvantaged groups are likely to perceive such discussions as less supportive or comforting when structural inequality and privilege is not also acknowledged.
However, people from advantaged groups may feel threatened when they’re reminded about their privilege. They even engage in self-protective strategies to cope with that threat—such as denying their group’s privileged position or distancing themselves from such a position.
So what helps? Understanding the concept of privilege—that individual advantage is different from group advantage—can help ease some of the guilt, discomfort, and defensiveness that acknowledging privilege can evoke. It is important to understand, that we can have and benefit from group-based privilege even if we never asked for it or actively took advantage of it. Explicitly acknowledging inequality and privilege when discussing issues of race or racism, rather than succumbing to the defensiveness, makes for more supportive interactions.
A comedy of cringes
All this cringe-worthy stuff that happens in interracial interactions has been parodied endlessly on YouTube. Because all this awkwardness can sometimes be insanely funny too.
A comedy piece sometimes brings the complexities of social life into sharp focus, in a non-threatening way. So, to end, let’s watch vlogger Jus Reign’s video on…what else? “Shit White people say to brown guys” of course! Click on the image below to watch the hilarious video.
Why do people do things that harm others?
Socially harmful behaviours, like discrimination and hate speech, are still common in modern society. But where do these behaviours come from?
According to self-determination theory, pro-social behaviours (like tolerance and fairness) come from within, because we have a personal desire to engage in them. In contrast, harmful acts are normally motivated by an external source, such as social pressure to conform.
For example, school bullying may be encouraged by those classmates that intimidate other students. In order to avoid being bullied, and also to become close to the popular children in school, some kids may also start bullying others.
To summarise, helping other people gives us real pleasure and enjoyment, while harming others only brings recognition from others and helps achieve our goals.
Even though discrimination is not truly motivated by our own values and beliefs, from this perspective, is it possible that harmful behaviour can become a part of our identity and represent who we really are?
Discrimination can be a consequence of social norms
One cause of discrimination are the social norms associated with the groups we belong to.
In an attempt to fit into society, we follow the norms of our own groups. These norms, however, are not always oriented to benefitting the interests of people in other groups.
For example, an organisation with racist norms that dictate choosing job candidates that belong to the Caucasian ethnic group rather than choosing based on qualifications, will motivate the recruiter to follow these norms and to discriminate against certain ethnic groups.
We may follow discriminatory norms in order to feel we fit in with our group, or that doing so promotes our group’s values or goals.
When a behaviour is considered normal in groups we belong to, but is actually inconsistent with what we personally believe in, this creates a sense of conflict within our identity.
Compartmentalisation helps us deal with inner conflict
This feeling of contradiction between our values and our situation reflects an underlying resistance to engage in harmful actions.
For example, a recruiter who personally believes that job candidates should be hired based on their merit will feel an internal conflict when following the firm’s discriminatory norm.
In response to inner conflict, we tend to separate the harmful (e.g., discriminatory) behaviour from other life situations and contexts. This is called compartmentalisation.
Going back to the example where Caucasian candidates are preferred when hiring, this would mean that the conflicted recruiter would restrict ethnic discrimination behaviour only to work situations and would not generalise it to other life contexts.
By using this compartmentalisation strategy, the harmful social behaviour is restricted to a particular life context and does not become representative of the entire person. From the self-determination perspective, compartmentalisation also protects one’s identity from negative evaluation.
People do not enjoy discriminating against others
Many people want to believe that human nature is inherently good, and that no one would willingly harm others and feel good about themselves. The results of our studies confirm that people who discriminate do not necessarily enjoy their actions harming others. Rather, they are more likely to feel an internal conflict when discriminating.
On this positive note, we conclude that harmful behaviors are somewhat more difficult to accept as a part of who we are. Although specific life situations may sometimes dictate discriminatory actions, they generally bring less pleasure and enjoyment. Instead, causing harm to others evokes feelings of internal conflict and dissociation, which the majority of us will try to minimise.
- Guest post by Ksenia Sukhanova and Catherine Amiot, Université du Québec à Montréal
Read full article:
Amiot, C. E., Louis, W. R., Bourdeau, S., & Maalouf, O. (2017). Can harmful intergroup behaviors truly represent the self?: The impact of harmful and prosocial normative behaviors on intra-individual conflict and compartmentalization. Self and Identity, 1-29.
From Indonesia to Australia, many modern States face demands by majority religious groups to have their beliefs institutionally prioritised.
For example, in their submission to the Australian Human Rights Commission, the Melbourne Gospel Assembly stated that the Australian government is obligated to respect the Christian religion as its first and foremost responsibility.
Similar calls have been made by Islamist groups in Muslim majority countries. The poll investigating whether the Sharia (Islamic social order) should be made the official law in Muslim majority countries revealed a widespread support, with 99% in Afghanistan, 83% in Morocco, and 71% in Nigeria.
Followers of a religion may identify with their religious group. Likewise, citizens of a country may identify with their national group.
In many countries, religion plays its role in providing values that delineate nationalism. However, there are also religious movements that utterly reject nationalism and struggle instead for a religion-based state.
So what makes religious and national identities support one other? And what makes them destroy each other? My research points to 3 key factors.
Historical context shapes ideas about the relationship between religion and nation
A state must emerge from the collaboration of many groups who work together.
Indonesian history, for instance, has been constructed by many groups representing various tribes, political ideologies, and religions. Islam, as the religion of the majority in Indonesia, has strongly influenced the establishment of the Republic.
As a result, most Indonesian Muslims today believe that their Islamic faith and Indonesian nationalism are two sides of the same coin, even though Islamic social order does not formally rule the country. This belief stems from the historical consensus that established divine values as the primary foundation of the Indonesian state. Further, most Muslims perceive that the Indonesian state is the outcome of the early Muslims' struggle.
Such historical beliefs strengthen the connection between religious and national identities, meaning an individual’s self-image may be developed based on both religion and nation. This pattern might be found in many countries where religious values supported the struggle to establish the state.
Not all countries, however, show this reciprocal relationship between religious belief and national identity.
A study conducted across thirty European countries showed that nationalism influences religious values only where there is a high concentration of religion. Further, nationalist ideology only affects religious beliefs where a dominant religion exists.
What factors support religious movements to reject their nationality and demand a radical change of the existing state?
Religious fundamentalism may lead to national dis-identification
Religious fundamentalism has been proposed as a factor influencing the relationship between religious and national identities.
Religious identification and religious fundamentalism are not the same.
We define fundamentalism here as one set of cognitive schemas that filters the selection of information to provide a framework for interpretation. This set of schemas promotes beliefs that religious rules allow only one interpretation and must be prioritized over secular laws. It can also lead to bigotry and hostility toward outgroups.
Religious beliefs have been demonstrated to promote national dis-identification among people high in religious identity. People who are high in fundamentalist beliefs about their religion (i.e., belief that God has given humanity a complete, unfailing guide, which must be totally followed) may identify more with their religion but less with their nation. Such people conceive religious norms as God’s rules, while national rules are seen as political outcomes representing particular interests.
Perceived discrimination can promote dis-identification
Some European countries are facing difficulties in integrating the religious and national identities of their immigrants within their national identity.
Low political participation in a general election can be an indicator of dis-identification with the nation. Many efforts have been exerted to improve civic engagement among immigrants, for example through the mobilisation of mosques.
However, societal factors such as perceived discrimination and injustice also play a role in national dis-identification.
Group based discrimination and injustice can be a catalyst for heightening tensions, provoking anger and disappointment. Even when discrimination is not sanctioned by the state and is only promoted by a small group of political actors, the negative feelings can be attributed to the imagined concept of the nation. On a certain scale, group-based anger can be expressed in reluctance to provide political participation.
In this way, immigrants who are highly identified with their religion, and who perceive discrimination based on religion, may become dis-identified with the nation. In contrast, feelings of freedom and inclusion can create a positive association between religiosity and nationalism.
To summarise, the relationship between religious and national identities is complex. Historical contexts may fuse national and religious identities, while fundamentalist beliefs or societal tensions and group discrimination may cause them to diverge.
Exploring the difference between religion as a bridge and religion as a wall is part of the focus in my PhD.
- Susilo Wibisono
Around the world, people are marching.
They’re marching to overthrow dictators. Some are defending religious viewpoints, or drawing attention to climate change. Others want less immigration, or better working conditions.
Does all this activity really achieve anything? One of the factors that affects movement success is the way that confrontational and moderate groups define themselves and relate to each other, within a broader movement.
When movements define “us” and “them” it affects who wants to join
A movement that garners support from policy makers and the public is in a better position to achieve success.
Movements can grow their supporter base if they pay careful attention to how they position themselves. Framing a movement as aligned with (or opposed to) the broader community’s values and interests has real consequences.
In the short term groups that grow the fastest are often more confrontational. That is to say, they may oppose traditional values or approaches.
We define confrontational groups here as aiming to eliminate a particular behaviour that still has strong support, or to defeat an enemy respected by many. We contrast this with moderate movements, aimed at winning over opponents through persuasion. In both cases, we are referring to non-violent groups aiming for system change – but they don’t always work well together.
A confrontational group grows quickly towards the extremes
Confrontational groups often appeal to people with strong pre-existing views.
A clearly identified problem. A policy strongly condemned. A clearly defined line of attack. These tactics are more likely to appeal to people with strong views. To them, the moderate group may seem waffly or uncommitted.
Clarity of focus often leads to swift success for confrontational groups, because committed activists’ time, energy, and moneys flow to the groups that best express their strong views and values. So they grow quickly.
A confrontational group draws attention to a cause. For many simple problems, this may be enough to achieve social change. But an impasse can be reached when the group needs to reach out to the centre or to opponents to create enough momentum for a breakthrough.
A confrontational group can’t easily compromise
The past strong attacks and views of the confrontational group may have made it unattractive to the unaligned or centre voters, and lead to alienation of their political opponents.
When mistrust and negative views take hold, it is extremely difficult to progress an agenda. Persuasive communication to win over swing voters or opponents may be viewed with scepticism. Genuine attempts to reach out may be seen as insincere or offensive.
Confrontational movements may also be reluctant to entertain the idea of trade-offs with their enemies, because they are defined by their strong, pure rejection of those enemies.
If a conciliatory leader does emerge in a confrontational movement, it may be hard for him or her to gain traction. A conciliatory leader of a confrontational movement sometimes can’t persuade their own group easily to compromise, and they can’t persuade the other group to deal with them either, because of the past history of conflict.
Moderate groups grow slowly toward the centre
With more genuine mutual respect, and less past baggage to carry, the moderates may be both more attractive to uncommitted or centrist members of the public. They are also more able to build trust with political opponents of the cause.
Successful moderates build trust with opponents in part by condemning, tempering, or reining in the savage attacks of more confrontational groups. They also highlight shared values between themselves and their political opponents. These steps create the impression among members of political opponents that moderates are people that can be dealt with.
At the same time, successful moderates have to maintain a clear agenda to make progress towards a stated cause – they have to achieve measurable, clear outcomes. Unless there is both clarity of purpose and progress towards the movement’s ends, moderates may be seen as giving away too much in attempting to obtain leverage.
Confrontational groups should attack the other extreme, not the centre
As moderates achieve frustratingly minute, incremental changes, it is common for moderate groups to attract derision and hostility from confrontational groups for the same cause.
This negativity misunderstands the potential for positive synergies between the two types of groups.
If the confrontational group attacks the moderates, the partisan divide between the sides widens. It is common for stalemates to persist.
Political opponents who are more hostile and polarised can surge to power, dragging the centre away from the movement’s desired change.
The confrontational movement should instead focus its criticism on the other extreme, targeting the most reactionary and hostile members of their political opponents.
By seeking to undermine the most hostile opponents and alienate them from the middle ground, the confrontational movement is well placed to increase the momentum for change.
- Winnifred R. Louis
* * *
This blog builds on some ideas from a chapter that I wrote with some students (Louis, Chapman, Chonu, and Achia, 2017), covering the key themes from a keynote that I gave in Cebu, at the Asian Association of Social Psychology.
Richard Lalonde recently discussed the dangers of focusing on the differences between groups. He says,
“The end result is that we are constantly exposed to information through the lens of social groups, and more often than not, in terms of “us and them.”
Social Identity Theory states that we define ourselves in terms of the different groups that we belong to, for example our nationality, our profession, or our generation. Unfortunately, however, studies exploring Social Identity Theory have shown that we are less accepting of information when it comes from groups of people that we consider to be different to ourselves.
We are less likely to trust information that comes from “them” rather than one of “us”.
This can become a problem when an authority group, like scientists, try to provide information about an important topic, like climate change, to a community group and the community members do not identify with the “scientists”.
Moving from “us” and “them” to “we”
Thankfully, there is way to overcome this bias.
The common in-group identity model proposes that we can ask people to focus on the things that are the same between themselves and others, rather than the things that are different. We can do this by making them aware of a group identity that they share. For example, if “Queenslander” and “Victorian” represent distinct social groups, “Australian” would represent a shared identity.
Essentially, “us” and “them” becomes “we”, which leads to increased trust and more willingness to accept information from the group.
To show how this can work, I conducted a study in 2014 to test the acceptance of information provided by scientists. The information was telling community members from South East Queensland that it is safe to drink water made from recycled waste water. I was trying to see whether the information would be more acceptable when I highlighted that the scientists and the community members shared an identity (i.e., that they all resided in south east Queensland and were therefore all “South East Queenslanders”).
The results showed that it did make the information more effective for those people that identified strongly as “South East Queenslanders”. That is, by making people aware of a shared identity, they were more accepting of the information and were more supportive of the idea of starting a recycled water scheme in south east Queensland.
Create a sense of “we” when communicating information
The take home message? Next time you need to share information with someone, find a social identity that you have in common and make that shared identity obvious in your communications!
By creating more “we” situations, we can help overcome some of the biases to the acceptance of important information.
- Tracy Schultz
Climate change is real, so why the controversy and debate? Often the way science and ideas are communicated affects the response they motivate.
In this interview, I argue climate science communication should be informed by the psychology of persuasion and communication in conflict. I talk through concrete examples of effective and ineffective messaging and the key factors to consider. The ideas I present here are relevant for anyone working in science communication or social change.
Key points include:
Watch the full interview below:
I'd love to hear your feedback. Please leave a comment or a question below and I'll get back to you.
- Winnifred Louis
Humans are endlessly learning. How to walk, which brand of coffee is tastiest, the best way to calm an angry child – you name it, humans are learning it.
Some learning is informal, while some is institutionalised. The education system – from kindergarten to university – provides a formal learning environment that can shape life-long outcomes, including job opportunities, salary, health and well-being.
Given the importance of learning, we’d better we sure we’re doing it right.
What shapes learning outcomes?
Is it intelligence, effort, genes, or something else that makes a successful learner?
We know that people function better when they feel good about themselves and feel socially connected to others. That’s just common sense, right?
Humans flourish when they feel they belong and when they feel appreciated for who they are.
So, what does this have to do with learning? Well, let’s think for a moment about schools and universities and other learning institutions… classes, friends, crowds, teams, noise – education is always delivered in incredibly social contexts.
If a person’s ability to learn is affected by their sense of belonging and connection to others, are education systems unduly privileging those students who ‘naturally’ fit in?
Unfortunately, the statistics would answer ‘yes’ to that question.
Social class, race, sexuality, and gender are still significant predictors of academic outcomes. And recent international surveys of tens of thousands of high school children revealed that about one fifth of them report feeling that they do not fit in at school.
The irony of education is that when we think of academic achievement, we often make the assumption that it is all about individual intelligence. The question of fit or belonging, rarely enters the equation.
And every week…every semester…and every year, grades, percentages and GPAs, accumulate to create an indelible academic profile, which either opens doors, or quietly but firmly shuts them.
A sense of fit
So, what does it mean to fit in? And how do we help students who feel they don’t fit it?
Fitting in is feeling like to you share something with the people around you, feeling that your sense of who you are – your identity – is positively aligned with the group.
Feeling that being a student is an important part of who you are, and that you identify as a student, is therefore vital for successful learning. So how can we help people claim their student identity, and feel more able to fit within their educational setting?
In a recent book chapter, we investigated this very question. We asked over 300 university students to rate how independent, appreciated and connected to others they felt, and then we asked them about how much they identified as a student, and also how satisfied they were with their academic performance. The data was collected at different time points across the semester.
Results showed exactly what we suspected – when students felt that their life at university promoted a sense of positive autonomy, and feelings of competence and appreciation, both their level of identification as a student and their academic satisfaction was reported to be higher.
Learning, both formal and informal, shapes both who we are now and who we can be in the future. And yet we often assume that learning is an individual endeavour, and we rarely stop to think about learning from a social perspective.
In fact, learning is one of the most social activities that humans do!
Looking at learning in this new way not only allows us to understand why some students get left behind, but will also help us to come up with ways in which we can design educational programs to ensure real learning opportunities for all.
- Sarah Bentley
Read the full article:
Greenaway, K., Amiot, C.E., Louis, W. R., & Bentley, S.V. (2017). The role of psychological need satisfaction in promoting student identification. In K. I. Mavor, M. Platow, & B. Bizumic (Eds.), Self and Social Identity in Educational Contexts, pp. 176-192. Routledge : New York, USA.
In order to survive the potential chaos of our physical and social worlds, humans have developed a tremendous ability to find order in the chaos.
We do this by using the simple strategy of sorting information by looking for similarities and differences.
Whether it be the stars in the night sky above us, or the people who live around us, we are constantly grouping things animate or inanimate (a classic example of grouping).
We group others according to markers like species, age, apparent sex, skin colour, weight, facial features, and clothing. When we use these cues, we will perceive another as being similar or different.
Human enterprises such as the media and the social sciences also rely on sorting information according to similarity and difference. The end result is that we are constantly exposed to information through the lens of social groups, and more often than not, in terms of “us and them.”
The problem is that once things are categorised into social groups, there is a bias towards focusing on difference rather than similarity.
Media help propagate the cult of difference
The media, for example, tends to focus on how groups are different rather than similar to each other.
If we use recent media accounts to process information about Americans, we would think that are two basic types – Republicans and Democrats. They even have their own colours – red and blue.
Many media stories lead us to believe that there are huge differences between these two “types” of Americans, because they are focusing on their differences rather than their similarities.
Social scientists also search for differences, often neglecting larger similarities
And what about the social sciences? The science of psychology has developed to favour difference over similarity.
We set up studies to look for differences between experimental and control groups or between people from different existing social groups (e.g., Australian vs. Chinese). We are trained to conduct statistical analyses that involve testing for difference, but not for similarity.
Publications also tend to report studies that found “significant” differences between groups rather than studies that found no differences (i.e., the file drawer problem). The bigger the difference the better and so we often see visual representations of data that make differences appear larger than they are!
How can we focus on similarities?
Our paper concentrates on research and writing strategies that focus on similarities (without ignoring differences). Focusing on similarities is healthy for science and for the promotion of peaceful intergroup relations.
Following are a few research and writing strategies we highlight in our paper. We illustrate these strategies using some of our own cross-cultural data.
- Richard Lalonde
Read full article:
Lalonde, R.N., Cila, J., Lou, E. & Cribbie, R. A. (2015). Are we really that different from each other? The difficulties of focusing on similarities in cross-cultural research. Peace and Conflict: Journal of Peace Psychology, 21, 525-534.
“Allyship” has recently become a hot topic in the worlds of social justice agitation and movements for greater equality. Movements and campaigns like support for marriage equality and the Black Lives Matter movement, and men’s support for the Women’s March, have highlighted the role allies can play in social movements.
Who are allies?
Allies are people from privileged groups, working together with or on behalf of socially disadvantaged groups, to improve the status and conditions for the latter. Think of White people protesting side by side with Black Lives Matter protestors, men supporting women in demanding equal pay, and straight people joining marches for marriage equality in support of LGBTIQ groups.
Allyship is not a new phenomenon
Researchers have only started discussing allyship in recent years. Yet allies have been around for as long as social movements have. For instance, the suffrage movement in the United States was a movement that was supported by many influential men of the time. Similarly, White politicians were important allies of the African National Congress in South Africa’s anti-apartheid movement.
What influences people to act as allies?
Social research shows that people generally tend to favour their own groups and communities. We are rewarded for actions that favour our own groups—perhaps through acceptance, recognition for being a valuable group member, receiving favours when in need, etc. On the flip side, if we favour the interests of other groups or communities, we risk criticism, rejection, suspicion, and ostracism.
Given this context, how do advantaged group allies come to create and sustain support for disadvantaged groups outside of their own group? We identify 5 factors.
1. Normalising influences early in life
Allies tend to have had normalising influences while growing up, in the form of positive parental influence, contact with relatives or members of the community who probably belonged to these socially disadvantaged groups (like having a gay uncle, or a Black teacher), and exposure through popular culture and entertainment.
2. Feeling empathy for disadvantaged people
Allies report feeling empathy towards people they knew who may have identified as gay/lesbian/bisexual/trans, or been a racial minority, and saw them struggling with their identity. Studies show this can happen because of greater abilities for perspective-taking. This empathy also comes from the ability to relate the experiences of people from disadvantaged groups, to their own experiences of distress from being slighted, excluded or discriminated against in some way.
3. Feeling angry about unjust systems
Allies report feeling anger or a feeling of resistance towards people or systems found to be oppressing or bullying the people they know. Research suggests that when new experiences and information challenge their internalised worldview, allies start to experience resistance and rejection of those systems.
4. Having had opportunities to help
Allies tend to have had opportunities to reflect and help. Some have had the chance to directly help disadvantaged groups. Others encountered information that lead to self-reflection on topics of systemic oppression. Perhaps such opportunities for activism arose during high school or university life. Early experience tends to be an important primer to later engagement in allyship.
5. Supporting progressive values
Allies tend to have liberal or progressive values and a pluralistic orientation. They are lower on sexual prejudice, and religiosity. Allies typically have a broad orientation towards egalitarianism and fairness, even if they have not had contact with people different from themselves. This orientation is strengthened through exposure to diverse people, new information, and opportunities to help. With time, they are able to integrate or become comfortable with accepting multiple views of the world, and apply that to their understanding of complex concepts of privilege, oppression, and the existence of multiple social identities and realities.
Do you recognise any of these characteristics and themes in your own journey as an ally? Feel free to comment and tell us more. Understanding the nature of allyship is at the heart of my ongoing PhD research.
Humans are social beings. We all belong to social groups - for example family, friends, colleagues, church choir, or even political parties.
When we commit to a group, we act in accordance to the group’s standards for behaviours, and add the group’s identity to our sense of self.
Some groups are more important to us than others, providing meaningful identities and even personal life goals. Religious or faith groups often work like that. Research has found links between religious beliefs and our attitudes towards life or even how we vote for political leaders and choose to support national policies. In general, being part of a religious group or faith is linked to higher well-being.
Life changes can make group memberships toxic
Yet sometimes group memberships can become toxic or undesirable for a person. Faith groups are no exception. For example, one participant in our study was rejected by their local church and congregation after they married their same-sex partner.
More broadly, life events such as migration or marriage, or societal events such as natural disasters or political revolutions, can introduce new environments and motivate changes to attitudes, beliefs and identities. Such changes may mean that our groups no longer ‘fit’ us.
Leaving toxic groups may preserve well-being
We conducted research with Americans who have had different experiences with religions. We asked people aged over 30 about their faith at age 20 and today, and compared people who have left their faith and become non-religious (n = 36) with those who maintained the same faith (n = 96).
Among other things, we were interested in to what extent being rejected by the faith group would affect their well-being today.
Our results show that being rejected at age 20 by people in their faith group was associated with lower well-being in the present (more than 10 years later) for people who continued with their faith. However, for those who left a faith group, the rejection did not do ongoing harm.
Such results affirm one reason why our social identities can be changed or lost. Previous research on identity loss has mostly focused on its harmful effects, such as increased depression and mortality. Here, however, we show that identity loss can sometimes be a buffer to protect our well-being from threats in a toxic group.
When groups become toxic, leaving the group can protect psychological well-being.
On a psychological level, the findings show how losing group membership can be beneficial in certain circumstances, where the benefits of abandoning a particular group membership outweigh the benefits of maintaining it. However, changes in faith have broad and far-reaching consequences. Understanding changes in religious and political affiliation is the topic of my PhD research.
- Gi Chonu
* * *
Chonu, G. K., Louis, W. R., Haslam, S. A., (2017). When groups reject us: Testing buffering effects of identity change and multiple group memberships. Manuscript in preparation.
Eat your five serves of fruit and vegetables! Get your 30 minutes of exercise! Drink responsibly!
There’s no shortage of messages telling us how to be healthy. But do we action them?
Health habits solidify during young adulthood and have knock-on effects for later life. University students may be particularly vulnerable to forming bad habits. Young people are responsible for their diets for the first time, but also under time pressure and economic strain. University students also experience other pressures, such as peer pressure to drink excessively or to engage in other risky behaviours.
So are young people building healthy habits at University?
Unfortunately, this does not appear to be the case. Students’ engagement in health behaviours actually declines over the course of their studies. The link between students and excessive drinking is also well-known.
If students are so smart, why do they do so many dumb (unhealthy) things?
When students identify with the student group, they may act in line with the norms of that group. Because student norms tend to favour unhealthy behaviours, students end up engaging in unhealthy behaviours.
In a recent book chapter, we distilled key lessons from social psychology and discussed how these insights could be used to change behaviour.
People engage in behaviours seen to be central or defining of their group
Health behaviours are not simply personal choices but rather reflect habits that are part and parcel of belonging to particular groups. These behaviours can have negative or positive consequences depending on which behaviours have become tied up with group membership. As an example, consider how the central role in the national psyche of the full English breakfast or the meat-laden Australian BBQ determines day-to-day food choices and compare this to the classic Mediterranean diet or the abundance of fresh fish and vegetables in Japan.
Students often describe behaviours with negative implications for health – such as excess alcohol consumption – as ‘normal’ within the university context. Many have expectations about these norms even before they step foot on campus. So, when students are thinking about themselves as a student, being healthy is not at the forefront of their minds – in fact, the opposite is clearly the case.
Efforts to change student behaviour that make student identity salient may backfire because student identity does not promote health behaviour.
Those who want to change student behaviour need to encourage students to see themselves in terms of another identity for which healthy behaviour is expected – such as athletic identities – or make health behaviour more central to what it means to be a student.
Changing group norms is no easy task
If unhealthy behaviours are seen as central to what it means to be a group member – such as students and drinking – group members may be very resistant to attempts to change their behaviour, even if such change would improve their health.
Norms themselves are quite complex. They have both a descriptive element (what is commonly done) and a prescriptive element (what should be done). And these two elements don’t always align. For example, students might approve of more responsible drinking but still go out and binge drink anyway!
When these descriptive and prescriptive elements are in conflict, people tend to go along with what their group actually does, rather than what their group thinks should be done. So, if people try to change one element without paying attention to the other, these efforts may be ineffective or even counterproductive.
If you want to encourage health behaviours, you need to communicate that the group both approves of healthy behaviour and actually engages in that behaviour.
Change agents should try to frame identities and norms in ways that communicate that being a student means being healthy. And work with students on health messages to ensure that these are credible and acceptable.
We believe that bringing a stronger understanding of how social factors shape students’ choices about their health allows us to unlock the full potential of groups so that these become a positive – rather than a negative – force for students’ health behaviours. Stay tuned for more updates on our progress!
- Joanne Smith (Guest blogger and Social Change Lab collaborator)
Read the full article:
Smith, J. R., Louis, W. R., & Tarrant, M. (2017). University students’ social identity and health behaviours. In K. Mavor, M. J. Platow, & B. Bizumic (Eds.), Self and social identity in educational contexts (pp. 159-174). London: Routledge.
For most people, the word “radical” is synonymous with the use of violence in social action. This is, however, not always true.
Radical groups are defined by radical ideas rather than radical methods.
The word “radical” itself is an adjective that means going to the origin and fundamental, especially in regards to change from accepted or traditional forms. Nowhere in the various definitions of “radical” is violence mentioned.
Radical doesn’t only refer to the chosen form of action, but also to the driving idea or aspiration. Radical groups’ expect to change not only social norms or governmental policies, but also the very fundamentals of society. For instance, how best to fight social injustices? Such groups may focus on changing the constitution itself rather than individual government policies.
Who are the radicals? 5 types of radical group defined by motivation
Bertjan Doosje and his colleagues categorise radical groups into five different types based on their main concerns. These are:
The diversity of radical groups both in terms of their focus and in terms of their methods needs to be acknowledged so that we can avoid over-simplification in how we understand them and how we respond.
Radical religious groups in Indonesia seek to change the entire social structure
Indonesia is governed by common law. Nonetheless, polls suggest that the majority of Indonesians would support the implementation of Islamic law. In this context, many of the country’s radical groups are driven by religious motivation – without necessarily supporting violence, they seek to fundamentally alter the state.
In the course of my research, I recently talked with the regional spokesman of one Indonesian religious movement that aims to revive the Islamic State, a borderless state that governs all Muslims in the world and non-Muslims within their territory, and hearkens back to the Caliphate that included parts of Asia, Europe, and Africa during the second millennium. I asked if his movement endorsed the use of physical violence as part of their strategy. “Absolutely Not!”, he replied, “We are a peaceful movement and our orientation is educating Muslims on the vision of Caliphate.”
This group criticises specific governmental policies and social norms, but attributes the root cause of problems to the underlying structure of Indonesian society. In their view, for instance, harmful policies are merely symptoms of a wider problem: the “wrong” constitution and a fundamentally flawed system of managing the nation. So, for radical groups like this one, the solution is changing the structure of rules that influence the whole governmental and social system.
Thus, although such movements never use physical violence as the strategy, we can categorise them as radical due to their ideas and visions.
How do such movements promote change? And how do people respond to peaceful revolutionary or radical movements within their society? These are topics that I hope to pursue in my PhD research.
- Susilo Wibisono
All researchers in the Social Change Lab contribute to the "Do Good" blog. Click the author's name at the bottom of any post to learn more about their research or get in touch.