Individualism and collectivism

Q-methodology is a qualitative research technique designed to capture the subjective viewpoints of its participants. Doing Q-Methodological Research: Theory, Method and Interpretation sheds light o...

Doing Q-methodological research: theory, method and interpretation

1. What is Culture?. 2. Research Methods. 3. Developmental Processes & Culture. 4. Cognition & Culture. 5. Cognition & Culture. 6. Gender & Culture. 7. Health & Culture. 8. Emotion & Culture. 9. Language and Communication in Culture. 10. Personality & Culture. 11. Abnormal Psychology & Culture. 12. Treatment of Abnormal Behavior & Culture. 13. Social Behavior Part I. 14. Social Behavior Part II. 15. Organizations & Culture.

Culture and Psychology

reason for the Senate’s reaction to the cult was political. In turn Clodius’ transvestite participation in the rites of the Bona Dea in 62 B.C.E., like a Vestal’s sexual transgression, represented a disruption of the human and divine relationship and demanded the Vestals’ reenactment of the rites to ensure Rome’s safety. In an enlightening chapter, T. takes readers into the perhaps unfamiliar territory of religious practices in the provinces. Her discussion of the Flaminicae, who in the provinces might be appointed for honoriμc reasons, and the Celtic Matres-Matronae, who were never integrated into the Roman pantheon, reexamines the variety of roles women played in the many ‘Roman religions’ operating simultaneously. T. shows well how women’s sanctioned actions – inside and outside the home, religious and ‘secular’ – preserved the very patriarchy that seems to have severely circumscribed their lives. At the same time, her reconsideration of the private and public successes of women like Livia shows well how an elite woman could accumulate no small measure of power within this system, reshaping both her own image and Roman religion itself. This book is sure to provoke meaningful discussions in the classroom.

Ethnic Identity (G.D.) Farney Ethnic Identity and Aristocratic Competition in Republican Rome . Pp. xx + 337, ills, maps. New York: Cambridge University Press, 2007. Cased, US$85. ISBN: 978-0-521-86331-5.

Although the subject of extreme right virtual community formation is often discussed, an online ‘sense of community’ among right-wing extremists has not been systematically analysed. It is argued that to study this phenomenon and to understand its backgrounds and function, the offline and online experiences and actions of those involved need to be taken into account. For this purpose, qualitative data has been collected on the web forum ‘Stormfront’, supplemented by extensive online interviews with eleven of its members. It is demonstrated that those experiencing stigmatisation in offline social life regard the forum as a virtual community that functions as an online refuge, whereas those who – due to special circumstances – do not experience offline stigmatisation do not display an online sense of community. It is concluded that offline stigmatisation underlies virtual community formation by Dutch right-wing extremists. Because this mechanism may have broader significance, additional hypotheses for future research are formulated.

“Stormfront Is Like a Second Home to Me”: On Virtual Community Formation by Right-Wing Extremists

Prejudice reduction research has focused on reducing negative regard as a means to improve relations between various groups (e.g., religious, ethnic, political). Though positive regard between groups may be created, these forms of contact and common identification do not alter policy orientations of advantaged groups toward disadvantaged ones. Rather than intergroup contact, it is suggested that a collective action model of prejudice reduction (Dixon, J., Levine, M., Reicher, S., & Durrheim, K. (2012). Beyond prejudice: Are negative evaluations the problem and is getting us to like one another more the solution? Behavioral and Brain Sciences, 35, 411-425) would create ties between disadvantaged groups to work toward beneficial policy change. We seek to show that the Gezi Park protests in Taksim, Istanbul functioned as an intergroup phenomenon, requiring the cooperation of a number of disadvantaged groups (e.g., feminists, Kurds) working together to improve the status of all present. In a series of interviews with 34 activists from the Gezi Park protests, participants were to reflect on their individual and group-based experiences during their time in the Gezi Park protests. Data indicate that although a few groups remained distant or disconnected during the protests, a common ground was achieved such that some participants were able to overcome past prejudices. Data also indicate that through group perceptions and individuals’ descriptions of events, groups who had previously not been able to cooperate were able to work and stick together at Gezi. Results also imply, in line with Dixon et al. (2012), that if disadvantaged groups work together, they might change the position of their groups and improve each group’s disadvantaged position via collective action.

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Examining Prejudice Reduction Through Solidarity and Togetherness Experiences Among Gezi Park Activists in Turkey

Doing research in conflict contexts: practical and ethical challenges for researchers when conducting fieldwork

. This contribution examines the 2013 Gezi Park protests in Turkey by drawing on the social identity model of collective action (SIMCA) and the slacktivism versus facilitation debate in the literature on digitally enabled collective action. Contrary to the slacktivism hypothesis that claims online collective action to lack an apparent impact on the real world, the current study indicates a facilitating role of online collective action in the Gezi Park protests. By means of a large-scale online survey (N = 1,127) and a subsequent latent path analysis, the study demonstrates that the endurance of the movement was kept alive by both offline and online collective actions. The relationship between offline/online action and protest motivations was mediated by three predictors of collective action derived from the SIMCA: perceived injustice, social identity, and perceived efficacy. Results show that protestors in Turkey, independent of whether they became active in the digital or the real world, were lik...

“Everyday I’m Çapuling”

Positive intergroup contact is effective in reducing prejudice in both high- and low-status groups. However, it is important to study the impact of contact between groups in conflict-ridden societies on additional outcomes, such as attitudes toward reconciliation and peace-related policies. The current conditions in Turkey offer the opportunity to study the relations between intergroup contact, endorsement of conflict narratives, and peace-related attitudes in 3 different groups: (a) the ethnic majority (Turks); (b) a subgroup within the ethnic majority who feel excluded due to their political preferences (i.e., participants in the recent Gezi Park protests who developed a common identity as “çapulcu” [looter]); and (c) the ethnic minority (Kurds). Bivariate correlations and multigroup path analysis suggested that intergroup contact may not lead majority-status groups to support prominority conflict narratives, but may lead them to support prominority policies, whereas it may lead majority-status groups who feel excluded to support both prominority narratives and policies. Results also indicated that contact may be counterproductive for minority groups by altering their endorsement of specific conflict narratives, which then reduces their support for changes that would benefit their group.

"If we become friends, maybe I can change my perspective:” Intergroup contact, endorsement of conflict narratives, and peace-related attitudes in Turkey.

http://psycnet.apa.org/journals/pac/22/2/109.pdf

Özden Melis Uluğ

Papers

Examining Prejudice Reduction Through Solidarity and Togetherness Experiences Among Gezi Park Activists in Turkey

Doing research in conflict contexts: practical and ethical challenges for researchers when conducting fieldwork

“Everyday I’m Çapuling”

"If we become friends, maybe I can change my perspective:” Intergroup contact, endorsement of conflict narratives, and peace-related attitudes in Turkey.

An exploration of lay people’s Kurdish conflict frames in Turkey.