chapter 8. Perpetrator Trauma and Collective Guilt: My Lai

2020 ◽  
pp. 163-194
Keyword(s):  
2014 ◽  
Author(s):  
Zachary K. Rothschild ◽  
Mark J. Landau ◽  
Ludwin E. Molina ◽  
Nyla R. Branscombe ◽  
Daniel Sullivan

Romanticism ◽  
2017 ◽  
Vol 23 (1) ◽  
pp. 62-74 ◽  
Author(s):  
Brittany Pladek

This paper argues that the early lyrics of Samuel Taylor Coleridge explore the ethical work of collective guilt, a feeling with enormous Romantic and contemporary significance. Coleridge's lyrics formally model collective guilt while making a cautious case for its social value. By reading ‘Fears in Solitude’ and The Rime of the Ancient Mariner through recent work in social psychology and the philosophy of ethics, I show how Coleridge creates causalities of feeling, affirming meaningful relationships of responsibility that go beyond personal guilt. I conclude that Romantic lyric offers an ideal form not only for illustrating how collective guilt works as a ‘structure of feeling’, but also for examining the emotion's potential to create positive social change.


2014 ◽  
Vol 10 (2) ◽  
pp. 255-276 ◽  
Author(s):  
Ali Mashuri ◽  
Esti Zaduqisti

The present study examined the role of Indonesian Moslem majority’s national identification, collective emotions of pride and guilt in predicting their support in helping members of Islamic minority and their perceived inclusion towards this group. Data from this study (N= 182) demonstrated that, in line with our prediction, support for minority helping significantly predicted perceived inclusion. We also hypothesized and found that collective pride and collective guilt directly predicted the minority helping. Finally, national identification had significant direct effects on both collective pride and collective guilt. These findings shed light on the importance of collective emotions and national identification in giving rise to pro-social attitudes of Indonesian Moslem majority towards members of Islamic minority. Implications of the research findings were discussed with reference to theories of group-based emotion and intergroup helping, and to practical strategies Indonesian government can apply to recognize Islamic minorities.


2013 ◽  
Vol 7 (1) ◽  
pp. 36-49 ◽  
Author(s):  
Yara Frias Neto ◽  
Anne Pedersen

The present study explored whether variables previously shown to relate to pro-social attitudes and behaviours could be applied to the intention to engage in bystander anti-racism on behalf of Indigenous Australians. 149 non-Indigenous participants were asked to indicate how likely they were to engage in bystander anti-racism in response to an ‘everyday’ racial discrimination scenario presented within an online survey. Being female, older, and politically left leaning correlated with bystander anti-racism intentions, as did higher levels of collective guilt, anger, empathic concern and lower levels of prejudice. Regression analysis revealed that being older and having higher levels of empathic concern predicted the intention to engage in bystander anti-racism. While it may seem rational that the ability to feel for the plight of another (empathic concern) is necessary for bystander anti-racism to ensue, older individuals may feel more competent in their ability to effectively intervene.


2020 ◽  
Vol 42 (3) ◽  
pp. 359-378
Author(s):  
Esti Zaduqisti ◽  
Ali Mashuri ◽  
Amat Zuhri ◽  
Tri Astutik Haryati ◽  
Miftahul Ula

Islamic moderateness is said to be one of the key factors that contribute to the promotion of peace in Muslim societies. We present an empirical study conducted in Indonesia ( N = 299) that assessed Islamic political moderateness and examined its role in explaining Muslims’ tolerance towards non-Muslims, as well as the first group’s support for making reconciliation with the latter group. We found as hypothesised that Islamic political moderateness was a positive predictor of outgroup tolerance, because of the role it had in positively predicting the sense of national identity as a higher order identity vis-à-vis Islamic identity (i.e. higher order nested identity). Outgroup tolerance positively predicted and, in turn, fully mediated the positive association between Islamic political moderateness and Muslims’ reconciliatory tendencies, including feelings of collective guilt and shame, intergroup trust and perspective-taking, intergroup cooperation, willingness to apologise, as well as support for intergroup empowerment and reparative actions. These findings suggest the benefit of Islamic political moderateness to drive Muslims to appreciate the existence of non-Muslims. We discuss these empirical findings in terms of theoretical implications, research limitations and practical implications.


Sign in / Sign up

Export Citation Format

Share Document