Victimisation-by-ingroup Consciousness: Its Antecedents and Impact on Radicalism

This study proposed victimisation-by-ingroup consciousness as a novel concept, which denotes that intragroup violence or wrongdoings by some group members victimise other members of the same group and may elicit sense of physical, material, cultural and psychological sufferings among the victim members. Applying this concept to the context of religious radicalism, this study revealed that among a sample of Indonesian Muslims ( N = 810), the perceptions of physical, material and cultural sufferings positively predicted psychological suffering. This sense of psychological suffering turned out to motivate participants to perceive intragroup violence as illegitimate. This perceived illegitimacy of intragroup violence ultimately facilitated participants to report less emotional, attitudinal and intentional radical tendencies to support terrorists. Finally, we found as expected that Islamic blind patriotism negatively predicted, but constructive Islamic patriotism positively predicted participants’ victimisation-by-ingroup consciousness. These empirical findings broadly suggest that accepting the deficiency of the ingroup may be beneficial for tackling Muslims’ radical tendencies, but this prospect depends on modes of Muslims’ emotional attachment to their own group. We close by discussing the theoretical and practical implications of those empirical findings, as well as limitations and practical implications of this study.

What is Yoga Psychology and Where Does It Stand in Contemporary Psychology?

While Yoga has spread across the world, its image as a system of calisthenics has played up the physical aspect of Patañjali’s eightfold strategy, while pushing its core as a system of psychology out of sight. The purpose of this article is to briefly explain what makes Patañjali’s Yoga a system of theory and application of psychological principles, and to suggest where this system stands in relation to the major trends of contemporary psychology. After presenting a brief overview of the concepts and techniques of Yoga psychology, comments are made to indicate where Yoga psychology stands in relation to Skinner’s radical behaviourism, the mainstream of contemporary psychology, cognitive psychology, Freudian psychoanalysis and transpersonal psychology.

Social Conventions and Moral Obligations in Young Children’s Care: Illustrations from Rural Families of Northern India

The family in India is a vibrant, complex group that functions on the assumption of interdependence and complementarity of roles and relationships. Patriarchal and patrilocal joint families remain the ideal kin group for a large population of the subcontinent, but this can take many different forms related to co-residence, commensality, branches and subdivisions within the larger group. In the northern Indian rural households from which the illustrations in this article are drawn, household boundaries are largely permeable, the care of children is a shared activity. Whereas older adult members are responsible for keeping a close watch on the children of the family, the adults, usually parents go about their daily work, whether in the home, fields, businesses or employment. Children are a subsystem of mixed ages, constituting siblings, cousins, visiting kin and often even selected neighbours. Women work for the household, which usually includes cattle-care and farming but may also be employed in jobs outside the home in some instances. This active social institution is held together by social conventions and moral obligations. In this article, we provide insights into the ways in which the dynamics of conventions and obligations are expressed, experienced and maintained in relationships between adults and children and among children.

Bhāvyātrā (Walking Pilgrimages): Insights for Self-development Through Service

Inspired by the life and work of Mahatma Gandhi and Vinoba Bhave, Bhāvyātrā is a walking pilgrimage, a metaphor for ‘slowing down’ in a fast-paced world. The qualitative study was conducted with 11 adults, both men and women, who had undertaken Bhāvyātrā. In-depth interviews were conducted to know their experiences of Bhāvyātrā and its effects on self and interpersonal relationships. Bhāvyātrā gave participants opportunities to reflect on pure intentions ( Bhāv) behind their actions. Offering oneself in service in a variety of unfamiliar contexts enhanced feelings of trust and interdependence. Older, more experienced Bhāvyātris reported better psychological well-being.

Striving for Synthesis in General Psychology: Lessons from India

The importance of the life-long contributions of Professor Sinha is in his search for new perspectives in psychology that would respect Indian cultural history. In that spirit, I will outline themes that are prominent in Indian cultural traditions from which universal science of human psychology could learn. All human beings relate to water and fertility, creating meaningful rituals of handling this valuable commodity. Likewise, it is deeply human to generate borders and social conditions for their crossings, and to participate collective rituals of symbolic processions. Psychology in the Occident has looked towards India as if it were an esoteric collection of local practices that would fit the empirical interests of cross-cultural psychology. I would claim that the psychological riches of India are of primary importance for general psychology.

Cultural Similarities and Variations in the Conceptions of Happiness and Unhappiness: A Comparison Between Italy and Honduras

The present study investigates the conceptions of happiness and unhappiness among university students from Italy and Honduras. A total of 193 Italians and 172 Hondurans took part in a questionnaire study. Respondents were asked to write down the things that made them happy ( happiness sources) and those that made them unhappy ( unhappiness sources). The content analysis of participants’ answers showed that there was a substantial agreement between Italians and Hondurans over the type of happiness and unhappiness sources they reported. However, the participants’ cultural background significantly influenced the perceived salience of a high number of these sources. Notably, we found several discrepancies between the participants’ cultural orientation and the semantic content of the happiness and unhappiness sources they assigned greater importance to. We also found gender differences in the perceived salience of happiness and unhappiness sources; however, these differences only referred to a small number of sources. The results were interpreted considering theory and research on individualism–collectivism.

‘Searching for Roots’: Exploring the Idea of Home in Tibetan Refugee Youth Living in Delhi, India

Home is a key aspect of place attachment signified by rootedness and ease; it is operationalised as a sense of being rooted to and feeling at ease in a particular place. Two studies were done to gain a nuanced idea of the concept of home as understood by Tibetan refugee youth living in Delhi. In study 1, based on in-depth interviews on 20 students of ages 18–25 years, a thematic analysis resulted in the global theme of ‘community as home’ indicating the central position of the community while talking about home. On the basis of this study, four variables were identified as key to the concept of home: in-group identification, group efficacy, social well-being and rootedness (home). Study 2 was designed to understand the relationship between these identified variables. Around 103 refugee youth (controlled for gender) aged 18–25 years completed the questionnaire. It was found that most of the variables were positively correlated to one another, except for group efficacy and social well-being. Further, the mediation analysis indicated that in the context of the community, higher levels of social well-being explained increased in-group identification, particularly when mediated by the presence of group efficacy. Overall, it was found that community seems to be integral to the concept of home for Tibetan refugee youth living in Delhi. Both studies expand upon existing literature on the concept of home and have further implications for the notion of home and the social well-being of Tibetan refugees.

Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology

It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well ( Josipovic, 2014 ). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.

Altering Intention to Mudik during COVID-19 Pandemic: A Salient Cue and Simple Reminder Nudge

Mudik is a unique exodus in Indonesia where people travel to hometown during Eid festive season. It posed a challenge for the government to cope with the COVID-19 pandemic. Several reports have identified that people still stick with their plan to Mudik amidst the latest Mudik ban. Thus, a scientific nudge campaign is pivotal to influence Mudik behaviour. The present study designed and tested five visual campaigns to identify key elements which can reduce Mudik intention. A pre-post field experiment used six between-subject groups designed on Qualtrics collected 767 responses measuring intention to Mudik. We asked participants respective Mudik ban institution in anticipating the latest nation-wide Mudik ban. Mother visual and a lethal virus for elderly reminder are of which sufficient reducing Mudik intention. The treatment effect holds in certain people conditions. The study yielded an initially worked nudge campaign to support government Mudik ban policy.