Global social identity predicts cooperation at local, national, and global levels: Results from international experiments.

Individuals who identify themselves with humanity as a whole tend to be more prosocial in a number of different domains, from giving to international charities to volunteering for humanitarian causes. In this paper, we show that global identity is "inclusive" in character. That is, rather than neglecting or diminishing attachments to local and national groups, identification with all of humanity encourages individuals to embrace local and national goals at no lesser intensity than they embrace global goals. We have done so using experimental data on social dilemmas at the local level and nested social dilemmas at the local and national level, as well as at the local and world levels. Experiments were conducted with adult samples in the United States, Italy, Russia, Argentina, South Africa, and Iran. We show that the higher the identification with global collectives, net of identification with local and national collectives, the higher the cooperation at the local, national, and world levels. Conversely, local social identity is not significantly associated with cooperation at any level of interaction, while national social identity, net of local and global identification, tends overall to have a negative correlation with cooperation, particularly at the local level. We also show that individuals with strong global identity are significantly more optimistic of others' contributions than individuals with lower levels of global identification, but they are as accurate as others in predicting others' cooperation at the local and national levels. Their forecast error is instead systematically larger than that of all others for cooperation at the world level.

On vagueness and parochialism in psychological research on groups.

Pietraszewski asserts that social psychological research on groups is too vague, tautological, and dependent on intuitions to be theoretically useful. We disagree. Pietraszewski's contribution is thought-provoking but also incomplete and guilty of many of the faults he attributes to others. Instead of rototilling the existing knowledge landscape, we urge for more integration of new and old ideas.

Exposure to COVID-19 is associated with increased altruism, particularly at the local level.

Theory posits that situations of existential threat will enhance prosociality in general and particularly toward others perceived as belonging to the same group as the individual (parochial altruism). Yet, the global character of the COVID-19 pandemic may blur boundaries between ingroups and outgroups and engage altruism at a broader level. In an online experiment, participants from the U.S. and Italy chose whether to allocate a monetary bonus to a charity active in COVID-19 relief efforts at the local, national, or international level. The purpose was to address two important questions about charitable giving in this context: first, what influences the propensity to give, and second, how is charitable giving distributed across different levels of collective welfare? We found that personal exposure to COVID-19 increased donations relative to those not exposed, even as levels of environmental exposure (numbers of cases locally) had no effect. With respect to targets of giving, we found that donors predominantly benefitted the local level; donations toward country and world levels were half as large. Social identity was found to influence charity choice in both countries, although an experimental manipulation of identity salience did not have any direct effect.

Global social identity and global cooperation.

This research examined the question of whether the psychology of social identity can motivate cooperation in the context of a global collective. Our data came from a multinational study of choice behavior in a multilevel public-goods dilemma conducted among samples drawn from the general populations of the United States, Italy, Russia, Argentina, South Africa, and Iran. Results demonstrate that an inclusive social identification with the world community is a meaningful psychological construct that plays a role in motivating cooperation that transcends parochial interests. Self-reported identification with the world as a whole predicts behavioral contributions to a global public good beyond what is predicted from expectations about what other people are likely to contribute. Furthermore, global social identification is conceptually distinct from general attitudes about global issues, and has unique effects on cooperative behavior.

The importance of being we: human nature and intergroup relations.

The author discusses the nature of in-group bias and the social motives that underlie ethnocentric attachment to one's own membership groups. Two common assumptions about in-group bias are challenged: that in-group positivity necessitates out-group derogation and that in-group bias is motivated by self-enhancement. A review of relevant theory and research on intergroup relations provides evidence for 3 alternative principles: (a) in-group attachment and positivity are primary and independent of out-groups, (b) security motives (belonging and distinctiveness) underlie universal in-group favoritism, and (c) attitudes toward out-groups vary as a function of intergroup relationships and associated threats to belonging and distinctiveness

Where (who) are collectives in collectivism? Toward conceptual clarification of individualism and collectivism.

In psychological research on cultural differences, the distinction between individualism and collectivism has received the lion's share of attention as a fundamental dimension of cultural variation. In recent years, however, these constructs have been criticized as being ill-defined and "a catchall" to represent all forms of cultural differences. The authors argue that there is a conceptual confusion about the meaning of ingroups that constitute the target of collectivism. Collectives are rarely referred to in existing measures to assess collectivism. Instead, networks of interpersonal relationships dominate the operational definition of "ingroups" in these measures. Results from a content analysis of existing scales support this observation. To clarify and expand the individualism-collectivism distinction, a theoretical framework is proposed that draws on M. B. Brewer and G. Gardner's (1996) conceptualization of individual, relational, and collective selves and their manifestation in self-representations, beliefs, and values. Analyses of data from past studies provide preliminary support for this conceptual model. The authors propose that this new theoretical framework will contribute conceptual clarity to interpretation of past research on individualism and collectivism and guide future research on these important constructs.

Putting stereotype content in context: image theory and interethnic stereotypes.

Two studies apply intergroup image theory to better understand divergent interethnic images and to highlight the important role of intergroup context and perceived intergroup relations in shaping the content of social stereotypes. Image theory hypothesizes that specific interethnic stereotypes arise from specific patterns of perceived intergroup competition, relative power, and relative cultural status. Results from surveying Black, White, and Native Americans' appraisals of intergroup relations and reported outgroup stereotypes in various intergroup contexts suggest that the content of outgroup stereotypes varies systematically as a function of the perceived state of intergroup relations and the intergroup context in which these groups are situated. The data reported from both studies establish the importance of examining social stereotypes from a functional perspective in the context of intergroup relations.

Social identity complexity and outgroup tolerance.

Social identity complexity refers to the way in which individuals subjectively represent the relationships among their multiple ingroup memberships. More specifically, individuals with low social identity complexity see their ingroups as highly overlapping and convergent, whereas those with high complexity see their different ingroups as distinct and cross-cutting membership groups. The present study tested the hypothesis that perceived overlap among ingroup memberships would be negatively related to ingroup inclusiveness and tolerance for outgroups, such that individuals with high overlap (low complexity) would be less tolerant and accepting of outgroups in general than those with low overlap (high complexity). Results from a telephone interview survey of adult residents of the state of Ohio supported this hypothesis. Individual differences in complexity of perception of their national, religious, occupational, political, and recreational social identities were systematically related to their attitudes toward ethnic outgroups and diversity.

Cross-cultural differences in relationship- and group-based trust.

Two experiments explored differences in depersonalized trust (trust toward a relatively unknown target person) across cultures. Based on a recent theoretical framework that postulates predominantly different bases for group behaviors in Western cultures versus Eastern cultures, it was predicted that Americans would tend to trust people primarily based on whether they shared category memberships; however, trust for Japanese was expected to be based on the likelihood of sharing direct or indirect interpersonal links. Results supported these predictions. In both Study 1 (questionnaire study) and Study 2 (online money allocation game), Americans trusted ingroup members more than outgroup members; however, the existence of a potential indirect relationship link increased trust for outgroup members more for Japanese than for Americans. Implications for understanding group processes across cultures are discussed.

Contextual moderation of racial bias: the impact of social roles on controlled and automatically activated attitudes.

Three experiments tested the hypothesis that the social roles implied by specific contexts can attenuate or reverse the typical pattern of racial bias obtained on both controlled and automatic evaluation measures. Study 1 assessed evaluations of Black and Asian faces in contexts related to athlete or student roles. Study 2 compared evaluations of Black and White faces in 3 role-related contexts (prisoner, churchgoer, and factory worker). Study 3 manipulated role cues (lawyer or prisoner) within the same prison context. All 3 studies produced significant reversals of racial bias as a function of implied role on measures of both controlled and automatic evaluation. These results support the interpretation that differential evaluations based on Race x Role interactions provide one way that context can moderate both controlled and automatic racial bias.

Taking the social origins of human nature seriously: toward a more imperialist social psychology.

To recognize that human beings are adapted for social living is fundamental to the science of human psychology. I argue that the development of broad social psychological theory would benefit from taking this basic premise more seriously. We need to pay more attention to the implications for personality and social psychology of recognizing that all of the building blocks of human psychology--cognition, emotion, motivation--have been shaped by the demands of social interdependence. In this article I illustrate the generative potential of this basic premise for development of more expansive social theory.

What are we really priming? Cue-based versus category-based processing of facial stimuli.

Results from 5 experiments provide converging evidence that automatic evaluation of faces in sequential priming paradigms reflects affective responses to phenotypic features per se rather than evaluation of the racial categories to which the faces belong. Experiment 1 demonstrates that African American facial primes with racially prototypic physical features facilitate more automatic negative evaluations than do other Black faces that are unambiguously categorizable as African American but have less prototypic features. Experiments 2, 3, and 4 further support the hypothesis that these differences reflect direct affective responses to physical features rather than differential categorization. Experiment 5 shows that automatic responses to facial primes correlate with cue-based but not category-based explicit measures of prejudice. Overall, these results suggest the existence of 2 distinct types of prejudice.