We Are Still Here: Omission and Perceived Discrimination Galvanized Civic Engagement Among Native Americans.

Leading up to the 2020 U.S. presidential election, Native American organizations and tribes launched get-out-the-vote campaigns that motivated Native peoples to vote in record numbers and helped flip battleground states. We conducted four studies (total N = 11,661 Native American adults) to examine the social and cultural factors explaining this historic Native civic engagement (e.g., campaigning). Results revealed that the more participants identified as being Native, the more they reported (a) engaging in civic activities, including get-out-the-vote behaviors during the 2020 election (Study 1); (b) civic engagement more broadly across a 5-year period (pilot study, Study 2); and (c) intentions to engage in civic activities in the future (Study 3). Moreover, participants who more strongly identified as Native were more likely to recognize the omission of their group from society and perceive greater group discrimination, which both independently and serially predicted greater civic engagement. These results suggest that leveraging the link between Native identification and group injustices can motivate action.

Sanitizing history: National identification, negative stereotypes, and support for eliminating Columbus Day and adopting Indigenous Peoples Day.

OBJECTIVES: Despite the fact that Christopher Columbus did not discover America and was arguably one of the most brutal colonizers in recorded history, the United States continues to celebrate a holiday in his honor. A growing movement by Native American activists and allies aims to adopt Indigenous Peoples Day in lieu of Columbus Day to shed light on historical inaccuracies, acknowledge the legacy of colonialism, and celebrate Indigenous Peoples. Research suggests that national narratives, such as those undergirding Columbus Day, build on negative stereotypes about minoritized groups to help bolster national identities. We examined whether national identification and negative stereotyping of Native Americans shapes support for each holiday. METHOD: We conducted 2 large-scale national studies (Study 1: college students, N = 4,625; Study 2: adults, N = 2,805). RESULTS: Across both samples, people who endorsed the continued celebration of Columbus Day and people who were least supportive of adopting Indigenous Peoples Day were those high in national identification. In contrast, people who endorsed eliminating Columbus Day and people who supported adopting Indigenous Peoples Day were relatively low in national identification who also believed that negative stereotypes about Native Americans were highly unacceptable (Studies 1 and 2) and/or inaccurate (Study 2). CONCLUSIONS: The results suggest that garnering support for eliminating Columbus Day and adopting Indigenous Peoples Day requires interrogating the roots of national identification and rejecting negative stereotypes about Native Americans. Implications for why people continue to hold onto national narratives that reify the continued subordination of minority groups are discussed. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

A sociocultural approach to understanding collective trauma in Indigenous communities.

Research on the effects of collective trauma tends to take a psychocentric approach, focusing on the impact of being geographically near the traumatic event (physical proximity) or personally knowing a victim (social proximity). We theorize that this approach falls short in describing the effect of collective trauma among interdependent cultural groups, such as Indigenous Peoples, for whom the self and one's group are inextricably tied. Using a concurrent embedded mixed-methods design (N = 545), the current study explores the influence of cultural proximity (having a shared cultural connection to victims) in the wake of a fatal school shooting involving students from both a Native American tribe and a predominantly White city. After controlling for physical and social proximity, student distress behaviors and staff support behaviors, but not staff members' own psychological distress, were significantly higher in schools with higher Native student populations, where a larger proportion of students shared cultural connections with the victims. We discuss implications regarding the importance of providing adequate support for Indigenous Peoples, and interdependent cultural groups in general, following collective trauma.

The haves and have-nots: Infants use wealth to guide social behavior and evaluation.

Biases favoring the wealthy are ubiquitous, and they support and bolster vast resource inequalities across individuals and groups; yet, when these biases are acquired remains unknown. In Experiments 1 through 5 (Total N = 232), using multiple methods, we found that 14- to 18-month-old infants track individuals' wealth (Experiments 1-5), prefer and selectively help rich (vs. poor) individuals (Experiments 2 and 3), and negatively evaluate poor individuals (Experiments 4 and 5). In two subsequent experiments with 11- to 13-month-old infants (Total N = 65), however, we find no evidence of preferences for rich (vs. poor) individuals (Experiment 6) or differential evaluations of rich and poor people (Experiment 7). Together, these results demonstrate that in the second year of life, wealth emerges as a central and robust dimension of evaluation that guides social decision making. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Blame the System, not the Victim: Understanding the Lack of Advocacy for Missing and Murdered Indigenous Women and Girls.

More than 5,000 Native American and Alaska Native women and girls go missing annually in the United States, and murder is the third leading cause of death for those aged 10 to 24. The current studies assess why, despite such statistics, individuals who are not Native American fail to advocate for Missing and Murdered Indigenous Women and Girls (MMIWG). The Pilot Study (N = 205) and Study 1 (N = 3,992) revealed that greater cognitive invisibility of contemporary Native Peoples (i.e., the absence of cognitive representations) was related to greater minimization of Native Peoples' experiences with racism. Racism minimization was associated with greater blaming of MMIWG victims and less blaming of societal contributors to the epidemic. These factors predicted greater apathy toward MMIWG and less MMIWG advocacy. The results suggest that the cognitive invisibility of Native Peoples affords attitudes and beliefs that allow non-Native individuals to deny, justify, and distance themselves from the MMIWG epidemic.

#NotAllWhites: Liberal-Leaning White Americans Racially Disidentify and Increase Support for Racial Equity.

Donald Trump won the 2016 presidential election largely due to support from White Americans. This win created a new sociopolitical reality in which White Americans as a group became associated with Trump and his anti-egalitarianism. Four studies (N = 3,245) explored how liberal-leaning White Americans negotiate their racial identity to contend with group-image threat arising from the association between their racial ingroup and Trump. Trump-related group-image threat (i.e., White Americans' support for Trump's anti-egalitarianism or his continuation in office) led liberal-leaning White Americans to disidentify from their racial ingroup. In turn, racial disidentification predicted greater signaling of egalitarian beliefs (i.e., expressing intentions to advocate for racial equity and supporting policies designed to benefit racially minoritized groups) and behaviors (i.e., donating money to racial equity-focused organizations). These results suggest that the process of negotiating Trump-related group-image threat has implications for both White Americans' racial identities and ongoing efforts to achieve racial equity.

The choice is yours: Infants' expectations about an agent's future behavior based on taking and receiving actions.

Our social world is rich with information about other people's choices, which subsequently inform our inferences about their future behavior. For individuals socialized within the American cultural context, which places a high value on autonomy and independence, outcomes that are the result of an agent's own choices may hold more predictive value than similar outcomes that are the result of another person's choices. Across two experiments we test the ontogeny of this phenomenon; that is, whether infants are sensitive to the causal history associated with an agent's acquisition of an object. We demonstrate that on average, 12.5-month-old American infants view taking actions as a better indication of an agent's future behavior than are receiving actions. Furthermore, there were significant individual differences in the extent to which infants perceived object receipt to be indicative of future behavior. Specifically, the less autonomous infants were perceived to be (by their parents), socialized to be, and behaved, the more they viewed object receipt as indicative of future behavior. The results are discussed in terms of the role of individual and cultural experience in early understanding of intentional action. (PsycINFO Database Record

Infants Associate Praise and Admonishment with Fair and Unfair Individuals.

Recent evidence suggests that infants possess a rudimentary sensitivity to fairness: infants expect resources to be distributed fairly and equally, and prefer individuals that distribute resources fairly over those that do so unfairly. The goal of the present work was to determine whether infants' evaluations of fair and unfair individuals also includes an understanding that fair individuals are worthy of praise and unfair individuals are worthy of admonishment. After watching individuals distribute goods fairly or unfairly to recipients, 15-month-old (Experiments 1 and 2) and 13-month-old (Experiment 3) infants took part in a test phase in which they saw only the distributors' faces accompanied by praise or admonishment. Across all experiments, infants differentially shifted their visual attention to images of the fair and unfair distributors as a function of the accompanying praise or admonishment, although the direction in which they did so varied by age. Thus, by the start of the second year of life, infants appear to perceive fair individuals as morally praiseworthy and unfair individuals as morally blameworthy.