Accounting for a riot: Religious identity, denying one's prejudice, and the tool of blasphemy

This paper presents an analysis of interviews of participants in a political manifestation in Indonesia about the reasons for the rally and the resulting riot. The rally was held in the middle of the Jakarta gubernatorial election, against a non-Muslim incumbent who was accused of having insulted the Quran. We argue that there is a deep relationship between social identities and religion, which has implications for societal togetherness and political freedom. Using a snowball technique, we interviewed 16 Muslims who had participated in this rally. The findings suggest that 1) even though the rally was held in the middle of an election, the demonstrators denied that the rally was politically motivated; 2) Those demonstrators who thought that intruders had infiltrated the rally, maintained that the intruders are to be held responsible for any violence, but not the ‘actual’ participants. 3) Interviewees claimed that their actions were not motivated by anti-Chinese prejudice, although traces of racist thinking can be found in their statements. The findings are discussed before the background of social representations, social identity, theories of collective action, and the black sheep effect.

Conformity and reactions to deviance in the time of COVID-19

We have seen massive global behavioral change as billions of people radically altered their ways of life in response to COVID-19. Here, we review how research on conformity and deviance can inform understanding of and effective responses to the pandemic. Group identities are critical for understanding who is influenced by whom, as well as how partisan divisions can obstruct cohesive and coordinated action. We identify several questions highlighted by the pandemic, including when people will react more harshly to ingroup members who violate health-protective norms (black sheep effect) or to outgroup members violating the same norms (intergroup hypocrisy). As a working hypothesis, we propose a goal-based approach, positing that differentially negative reactions to ingroup and outgroup deviants are likely influenced by the relative salience of goals to protect ingroup image, enforce group norms, maintain intergroup boundaries, and seek justice for potential victims put at risk by norm-violating behavior.

(Im)moral Symbols and (Im)moral Deeds: Defensive Strategies for Coping with Historical Transgressions of Group Heroes and Villains

In two post-conflict societies (Serbia and Cyprus), the authors investigated how people cope with in-group historical transgression when heroes and villains relevant for their collective identity are made salient in it. The authors set the events in foundational periods for Serbian (Experiment 1) and Greek Cypriot (Experiment 2) ethnic identity—that is, historical representations of the Battle of Kosovo (1389) and the Liberation Struggle (1955–1959), respectively. In both experiments, a between-subjects design was used to manipulate group membership (in-group or out-group) and representation of the salient character (hero, villain, or neutral) in fictitious but historically plausible accounts of transgressions. In Experiment 1 ( N = 225), the participants showed more moral disengagement in the case of in-group historical transgressions than in the case of identical transgressions by an out-group, while the in-group hero was rejected less than all the other historical characters. Social identification based on in-group superiority moderated both observed effects in such a manner that they were more pronounced for participants perceiving their ethnic group as superior. In Experiment 2 ( N = 136), historical transgression involving the in-group hero provoked the most moral disengagement and the least rejection of the group deviant. In-group superiority and in-group importance as distinct modes of social identification moderated these effects in such a way that they were more pronounced for high-identifying individuals. Taken together, the experiments show that the in-group hero, as a highly valued ethnic symbol, is exempt from the black sheep effect and the sanctions of critically attached group members. The authors discuss the implications of in-group heroes for political and educational communication.

Breakups hurt: Party switching and perceived proximity between politicians and their party

What are the effects of party defections on the attitudes of politicians who remain loyal to the party? We answer by combining multiple sources of data into a comprehensive novel data set on parliamentary party switching, to estimate how this affects the perceived distance between a politician and his party. Focusing on the theory of cognitive dissonance and the black sheep effect, we hypothesize that politicians perceive themselves closer to their parties when those parties recently suffered defections. The effect should be greater among incumbent politicians as they directly experience divisions, but also among officials dissatisfied with the leadership as their dissonance should be stronger. Statistical analyses of data from two elite surveys, on a sample of 13,256 politicians belonging to 92 parties that ran in 28 elections held between 2005 and 2015 in 14 countries, provide support for our hypotheses and shed light on the consequences of intra-party defections.

Black Sheep versus In-Group Favoritism

Sometimes people punish offenders from their own group more severely than offenders from a different group (the “black sheep effect”). At other times, however, people punish offenders from a different group more severely than offenders from their own group (the “in-group favorability effect”). Punishment regulates social groups in two complementary ways: (1) punishment stimulates and stabilizes cooperative within-group relations (within-group function); and (2) punishment protects the group from outside threats (between-group function). The chapter then examines the within-group function of punishment. “In-group morality” implies that group members enjoy more procedural protections from the group. Following an unambiguous offense that harms the group, however, in-group morality also implies that in-group offenders are punished more severely than out-group offenders. Betrayal of in-group norms is considered worse when committed by a fellow in-group member.