Can social contextual factors explain international differences in the spread of COVID-19? It is widely assumed that social cohesion, public confidence in government sources of health information and ...general concern for the welfare of others support health advisories during a pandemic and save lives. We tested this assumption through a time-series analysis of cross-national differences in COVID-19 mortality during an early phase of the pandemic. Country data on income inequality and four dimensions of social capital (trust, group affiliations, civic responsibility and confidence in public institutions) were linked to data on COVID-19 deaths in 84 countries. Associations with deaths were examined using Poisson regression with population-averaged estimators. During a 30-day period after recording their tenth death, mortality was positively related to income inequality, trust and group affiliations and negatively related to social capital from civic engagement and confidence in state institutions. These associations held in bivariate and mutually controlled regression models with controls for population size, age and wealth. The results indicate that societies that are more economically unequal and lack capacity in some dimensions of social capital experienced more COVID-19 deaths. Social trust and belonging to groups were associated with more deaths, possibly due to behavioural contagion and incongruence with physical distancing policy. Some countries require a more robust public health response to contain the spread and impact of COVID-19 due to economic and social divisions within them.
•Income inequality was associated with 30-day mortality rates in 84 countries.•Some dimensions of social capital are associated with fewer COVID-19 deaths.•Social trust is associated with more deaths, possibly due to behavioural contagion.
A careful look at societies facing threat reveals a unique phenomenon in which liberals and conservatives react emotionally and attitudinally in a similar manner, rallying around the conservative ...flag. Previous research suggests that this rally effect is the result of liberals shifting in their attitudes and emotional responses toward the conservative end. Whereas theories of motivated social cognition provide a motivation-based account of cognitive processes (i.e. attitude shift), it remains unclear whether emotional shifts are, in fact, also a motivation-based process. Herein, we propose that under threat, liberals are motivated to feel existential concern about their group's future vitality (i.e. collective angst) to the same extent as conservatives, because this group-based emotion elicits support for ingroup protective action. Within the context of the Palestinian-Israeli conflict, we tested and found support for this hypothesis both inside (Study 1) and outside (Study 2) the laboratory. We did so using a behavioural index of motivation to experience collective angst. We discuss the implications of our findings for understanding motivated emotion regulation in the context of intergroup threat.
Public apologies struggle to communicate genuineness. Previous studies have shown that, in response to public apologies, perceptions of remorse and levels of forgiveness are often low, while ...skepticism about motive is high. Furthermore, attempts to reduce mistrust of public apologies by manipulating the verbal component of the message have had limited success. Across 6 studies (combined N = 3,818), we examined whether people respond more positively to public apologies if the apologies are accompanied by nonverbal demonstrations of remorse: operationalized as kneeling (Studies 1 and 6) and crying (Studies 2-5). Overall, embodied remorse had small-to-medium effects on perceived remorse, and through this relationship had reliable effects on perceived likelihood of reoffending, empathy, positive appraisals of the transgressor, and satisfaction with the apology. Positive effects of embodiment emerged regardless of whether transgressions were committed by a collective (Studies 1, 2, and 6) or an individual (Studies 3-5), and were equally strong regardless of whether or not the transgressor issued an apology (Studies 4 and 5). Furthermore, embodied remorse appeared to lie beyond suspicion: if anything, those low in dispositional trust were more positively influenced by embodied remorse than those high in dispositional trust. Despite all these positive effects, embodied remorse did not have a significant effect on forgiveness in any of the studies, and an internal meta-analysis revealed a significant effect that was of negligible size.
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Societal inequality has been found to harm the mental and physical health of its members and undermine overall social cohesion. Here, we tested the hypothesis that economic inequality is associated ...with a wish for a strong leader in a study involving 28 countries from five continents (Study 1, N = 6,112), a study involving an Australian community sample (Study 2, N = 515), and two experiments (Study 3a, N = 96; Study 3b, N = 296). We found correlational (Studies 1 and 2) and experimental (Studies 3a and 3b) evidence for our prediction that higher inequality enhances the wish for a strong leader. We also found that this relationship is mediated by perceptions of anomie, except in the case of objective inequality in Study 1. This suggests that societal inequality enhances the perception that society is breaking down (anomie) and that a strong leader is needed to restore order (even when that leader is willing to challenge democratic values).
Remembering Historical Victimization Wohl, Michael J. A; Branscombe, Nyla R
Journal of personality and social psychology,
06/2008, Volume:
94, Issue:
6
Journal Article
Peer reviewed
The authors examined the consequences of remembering historical victimization for emotional reactions to a current adversary. In Experiment 1, Jewish Canadians who were reminded of the Holocaust ...accepted less collective guilt for their group's harmful actions toward the Palestinians than those not reminded of their ingroup's past victimization. The extent to which the conflict was perceived to be due to Palestinian terrorism mediated this effect. Experiment 2 illustrated that reminding Jewish people, but not non-Jewish people, of the Holocaust decreased collective guilt for current harm doing compared with when the reminder concerned genocide committed against another group (i.e., Cambodians). In Experiments 3 and 4, Americans experienced less collective guilt for their group's harm doing in Iraq following reminders of either the attacks on September 11th, 2001 or the 1941 Japanese attack on Pearl Harbor compared with a historical victimization reminder that was irrelevant to the ingroup. The authors discuss why remembering the ingroup's past affects responses to outgroups in the present.
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It is widely assumed that official apologies for historical transgressions can lay the groundwork for intergroup forgiveness, but evidence for a causal relationship between intergroup apologies and ...forgiveness is limited. Drawing on the infrahumanization literature, we argue that a possible reason for the muted effectiveness of apologies is that people diminish the extent to which they see outgroup members as able to experience complex, uniquely human emotions (e.g., remorse). In Study 1, Canadians forgave Afghanis for a friendly-fire incident to the extent that they perceived Afghanis as capable of experiencing uniquely human emotions (i.e., secondary emotions such as anguish) but not nonuniquely human emotions (i.e., primary emotions such as fear). Intergroup forgiveness was reduced when transgressor groups expressed secondary emotions rather than primary emotions in their apology (Studies 2a and 2b), an effect that was mediated by trust in the genuineness of the apology (Study 2b). Indeed, an apology expressing secondary emotions aroused no more forgiveness than a no-apology control (Study 3) and less forgiveness than an apology with no emotion (Study 4). Consistent with an infrahumanization perspective, effects of primary versus secondary emotional expression did not emerge when the apology was offered for an ingroup transgression (Study 3) or when an outgroup apology was delivered through an ingroup proxy (Study 4). Also consistent with predictions, these effects were demonstrated only by those who tended to deny uniquely human qualities to the outgroup (Study 5). Implications for intergroup apologies and movement toward reconciliation are discussed.
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Although it is widely assumed that collective apologies for intergroup harms facilitate forgiveness, evidence for a strong link between the two remains elusive. In four studies we tested the ...proposition that the apology–forgiveness link exists, but only among people who hold an implicit belief that groups can change. In Studies 1 and 2, perceived group malleability (measured and manipulated, respectively) moderated the responses to an apology by Palestinian leadership toward Israelis: Positive responses such as forgiveness increased with greater belief in group malleability. In Study 3, university students who believed in group malleability were more forgiving of a rival university’s derogatory comments in the presence (as opposed to the absence) of an apology. In Study 4, perceived perpetrator group remorse mediated the moderating effect of group malleability on the apology–forgiveness link (assessed in the context of a corporate transgression). Implications for collective apologies and movement toward reconciliation are discussed.
An increasing number of epidemiologic studies have identified trust as a social determinant of COVID-19 mortality. Trust influences public compliance with policies aimed at containing the pandemic ...through physical distancing, wearing masks, and vaccine uptake. However, whilst some forms of trust are public assets (e.g., trust in government), others might be liabilities (e.g., trust in close friends and family members). Contributing to this body of work, Lou et al. (2022) examined associations of trust with COVID-19 fatality rates and willingness to get tested for COVID-19. Using correlation analyses, behavioral experiments, and agent-based modeling, they found institutional trust predicted lower COVID-19 fatality rates and greater willingness to get tested. In contrast, interpersonal trust predicted the speed with which COVID-19 was controlled in the early stages of the pandemic and people's willingness to obey norms preventing the spread of the virus (e.g., decreased nonessential outdoor activity). Investigations such as this offer useful knowledge to public health officials on ways to mitigate a pandemic. This commentary examines the pivotal role of social science in pandemic control, which up to now has been underfunded and overshadowed by the race to develop vaccines. We also highlight the importance of theory, particularly in research on trust, to producing evidence that is replicable and meaningful for policy application.
Throughout human history, social groups have invested immense amounts of wealth and time to keep threatening out-groups at a distance. In the current research, we explored the relationship between ...intergroup threat, physical distance, and discrimination. Specifically, we examined how intergroup threat alters estimates of physical distance to out-groups and how physical proximity affects intergroup relations. Previous research has found that people judge threatening out-groups as physically close. In Studies 1 and 2, we examined ways to attenuate this bias. In Study 1 a secure (vs. permeable) US-Mexico border reduced the estimated proximity to Mexico City among Americans who felt threatened by Mexican immigration. In Study 2, intergroup apologies reduced estimates of physical proximity to a threatening cross-town rival university, but only among participants with cross-group friendships. In Study 3, New York Yankees fans who received an experimental induction of physical proximity to a threatening out-group (Boston Red Sox) had a stronger relationship between their collective identification with the New York Yankees and support for discriminatory policies toward members of the out-group (Red Sox fans) as well as how far they chose to sit from out-group members (Red Sox fans). Together, these studies suggest that intergroup threat alters judgment of physical properties, which has important implications for intergroup relations.
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