Social identification and risk dynamics: How perceptions of (inter)personal and collective risk impact the adoption of COVID-19 preventative behaviors.

Public adoption of preventative behaviors to reduce the transmission of COVID-19 is crucial to managing the pandemic, and so it is vital to determine what factors influence the uptake of those behaviors. Previous studies have identified COVID-19 risk perceptions as a key factor, but this work has typically been limited both in assuming that risk means risk to the personal self, and in being reliant on self-reported data. Drawing on the social identity approach, we conducted two online studies in which we investigated the effects of two different types of risk on preventative measure taking: risk to the personal self and risk to the collective self (i.e., members of a group with which one identifies). Both studies involved behavioral measures using innovative interactive tasks. In Study 1 (n = 199; data collected 27 May 2021), we investigated the effects of (inter)personal and collective risk on physical distancing. In Study 2 (n = 553; data collected 20 September 2021), we investigated the effects of (inter)personal and collective risk on the speed at which tests are booked as COVID-19 symptoms develop. In both studies, we find that perceptions of collective risk, but not perceptions of (inter)personal risk, influence the extent to which preventative measures are adopted. We discuss the implications both conceptually (as they relate to both the conceptualization of risk and social identity processes) and also practically (in terms of the implications for public health communications).

Core disgust is attenuated by ingroup relations.

We present the first experimental evidence to our knowledge that ingroup relations attenuate core disgust and that this helps explain the ability of groups to coact. In study 1, 45 student participants smelled a sweaty t-shirt bearing the logo of another university, with either their student identity (ingroup condition), their specific university identity (outgroup condition), or their personal identity (interpersonal condition) made salient. Self-reported disgust was lower in the ingroup condition than in the other conditions, and disgust mediated the relationship between condition and willingness to interact with target. In study 2, 90 student participants smelled a sweaty target t-shirt bearing either the logo of their own university, another university, or no logo, with either their student identity or their specific university identity made salient. Walking time to wash hands and pumps of soap indicated that disgust was lower where the relationship between participant and target was ingroup rather than outgroup or ambivalent (no logo).

Explaining effervescence: Investigating the relationship between shared social identity and positive experience in crowds.

We investigated the intensely positive emotional experiences arising from participation in a large-scale collective event. We predicted such experiences arise when those attending a collective event are (1) able to enact their valued collective identity and (2) experience close relations with other participants. In turn, we predicted both of these to be more likely when participants perceived crowd members to share a common collective identity. We investigated these predictions in a survey of pilgrims (N = 416) attending a month-long Hindu pilgrimage festival in north India. We found participants' perceptions of a shared identity amongst crowd members had an indirect effect on their positive experience at the event through (1) increasing participants' sense that they were able to enact their collective identity and (2) increasing the sense of intimacy with other crowd members. We discuss the implications of these data for how crowd emotion should be conceptualised.

Disputing deindividuation: Why negative group behaviours derive from group norms, not group immersion.

Strong social identity does not lead to lack of accountability and "bad" behavior in groups and crowds but rather causes group behavior to be driven by group norms. The solution to problematic group behavior is therefore not to individualize the group but rather to change group norms, as underlined by the relational dynamics widely studied in the SIDE tradition.

Contesting the "Nature" Of Conformity: what Milgram and Zimbardo's studies really show.

Understanding of the psychology of tyranny is dominated by classic studies from the 1960s and 1970s: Milgram's research on obedience to authority and Zimbardo's Stanford Prison Experiment. Supporting popular notions of the banality of evil, this research has been taken to show that people conform passively and unthinkingly to both the instructions and the roles that authorities provide, however malevolent these may be. Recently, though, this consensus has been challenged by empirical work informed by social identity theorizing. This suggests that individuals' willingness to follow authorities is conditional on identification with the authority in question and an associated belief that the authority is right.

Impresarios of identity: How the leaders of Czechoslovakia's 'Candlelight Demonstration' enabled effective collective action in a context of repression.

This paper presents an analysis of identity leadership (Haslam et al., The new psychology of leadership: Identity, influence and power, Routledge, 2020) in the 1988 'Candlelight Demonstration' in Bratislava which was a precursor to the 1989 Velvet Revolution. The analysis is based on interviews with the five remaining leaders of the demonstration and addresses three core issues. First, how leaders use performative means (identity impresarioship) as well as limited rhetorical means (identity entrepreneurship) to assemble protestors and create a sense of shared identity amongst them. Second, how these strategies of mobilization are linked to the highly repressive context in which the demonstration took place. Third, we analyse the extent to which these strategies are rooted in a psychological understanding of the processes of mobilization. We conclude by addressing the implications for our general understanding of leadership and the mobilization of collective action and the need for more research into these processes under conditions of repression.

A warrant for violence? An analysis of Donald Trump's speech before the US Capitol attack.

On January 6th, 2021, Donald Trump's speech during a 'Save America' rally was followed by mass violence, with Trump's supporters storming the U.S. Capitol to prevent the certification of Joe Biden's victory in the presidential election. In its wake, there was a great deal of debate around whether the speech contained direct instructions for the subsequent violence. In this paper, we use a social identity perspective on leadership (and more specifically, on toxic leadership) to analyse the speech and see how its overall argument relates to violence. We show that Trump's argument rests on the populist distinction between the American people and elites. He moralises these groups as good and evil respectively and proposes that the very existence of America is under threat if the election result stands. On this basis he proposes that all true Americans are obligated to act in order prevent Biden's certification and to ensure that the good prevails over evil. While Trump does not explicitly say what such action entails, he also removes normative and moral impediments to extreme action. In this way, taken as a whole, Trump's speech enables rather than demands violence and ultimately it provides a warrant for the violence that ensued.

'Not a party to this crime': The reciprocal constitution of identity and morality by signatories of the Academics for Peace petition in Turkey.

In this paper, we examine how social identity, moral obligation and the relationship between the two shaped support for the 2016 Academics for Peace petition in Turkey. We examine the pre-trial statements of nine defendants charged for signing the petition and appearing in court on the same day in December 2018. We first conduct an inductive thematic analysis on one statement, and then, using the themes from this analysis, we conducted a deductive thematic analysis on the remaining eight statements. In line with the existing studies, we find considerable evidence that social identity and moral obligation are invoked as key reasons for signing in this highly repressive context. However, rather than these being separate factors, the two are reciprocally constitutive. That is, social identities define moral obligations and, at the same time, enacting moral obligations defines identity (both the position of the individual in the group and the nature of the group in the world). In discussion, we consider the broader implications of a moralized view of social identities for our understanding of both collective action and social identity processes more generally.

Engaged followership and toxic science: Exploring the effect of prototypicality on willingness to follow harmful experimental instructions.

Drawing on the 'engaged followership' reinterpretation of Milgram's work on obedience, four studies (three pre-registered) examine the extent to which people's willingness to follow an experimenter's instructions is dependent on the perceived prototypicality of the science they are supposedly advancing. In Studies 1, 2 and 3, participants took part in a study that was described as advancing either 'hard' (prototypical) science (i.e., neuroscience) or 'soft' (non-prototypical) science (i.e., social science) before completing an online analogue of Milgram's 'Obedience to Authority' paradigm. In Studies 1 and 2, participants in the neuroscience condition completed more trials than those in the social science condition. This effect was not replicated in Study 3, possibly because the timing of data collection (late 2020) coincided with an emphasis on social science's importance in controlling COVID-19. Results of a final cross-sectional study (Study 4) indicated that participants who perceived the study to be more prototypical of science found it more worthwhile, reported making a wider contribution by taking part, reported less dislike for the task, more happiness at having taken part, and more trust in the researchers, all of which indirectly predicted greater followership. Implications for the theoretical understanding of obedience to toxic instructions are discussed.

When prisoners take over the prison: a social psychology of resistance.

There is a general tendency for social psychologists to focus on processes of oppression rather than resistance. This is exemplified and entrenched by the Stanford Prison Experiment (SPE). Consequently, researchers and commentators have come to see domination, tyranny, and abuse as natural or inevitable in the world at large. Challenging this view, research suggests that where members of low-status groups are bound together by a sense of shared social identity, this can be the basis for effective leadership and organization that allows them to counteract stress, secure support, challenge authority, and promote social change in even the most extreme of situations. This view is supported by a review of experimental research--notably the SPE and the BBC Prison Study--and case studies of rebellion against carceral regimes in Northern Ireland, South Africa, and Nazi Germany. This evidence is used to develop a social identity model of resistance dynamics.

Is it really "panic buying"? Public perceptions and experiences of extra buying at the onset of the COVID-19 pandemic.

Shopping behaviour in response to extreme events is often characterized as "panic buying" which connotes irrationality and loss of control. However, "panic buying" has been criticized for attributing shopping behaviour to people's alleged psychological frailty while ignoring other psychological and structural factors that might be at play. We report a qualitative exploration of the experiences and understandings of shopping behaviour of members of the public at the onset of the COVID-19 pandemic. Through a thematic analysis of semi-structured interviews with 23 participants, we developed three themes. The first theme addresses people's understandings of "panic buying". When participants referred to "panic buying" they meant observed product shortages (rather than the underlying psychological processes that can lead to such behaviours), preparedness behaviours, or emotions such as fear and worry. The second theme focuses on the influence of the media and other people's behaviour in shaping subsequent shopping behaviours. The third theme addresses the meaningful motivations behind increased shopping, which participants described in terms of preparedness; some participants reported increased shopping behaviours as a response to other people stockpiling, to reduce their trips to supermarkets, or to prepare for product shortages and longer stays at home. Overall, despite frequently using the term 'panic', the irrationalist connotations of "panic buying" were largely absent from participants' accounts. Thus, "panic buying" is not a useful concept and should not be used as it constructs expected responses to threat as irrational or pathological. It can also facilitate such behaviours, creating a self-fulfilling prophecy.

Perceptions of the Targets and Sources of COVID-19 Threat are Structured by Group Memberships and Responses are Influenced by Identification with Humankind.

The purpose of this study was to investigate which social groups are perceived as a threat target and which are perceived as a threat source during the COVID-19 outbreak. In a German sample (N = 1454) we examined perceptions of social groups ranging from those that are psychologically close and smaller (family, friends, neighbors) to those that are more distal and larger (people living in Germany, humankind). We hypothesized that psychologically closer groups would be perceived as less affected by COVID-19 as well as less threatening than more psychologically distal groups. Based on social identity theorizing, we also hypothesized that stronger identification with humankind would change these patterns. Furthermore, we explored how these threat perceptions relate to adherence to COVID-19 health guidelines. In line with our hypotheses, latent random-slope modelling revealed that psychologically distal and larger groups were perceived as more affected by COVID-19 and as more threatening than psychologically closer and smaller groups. Including identification with humankind as a predictor into the threat target model resulted in a steeper increase in threat target perception patterns, whereas identification with humankind did not predict differences in threat source perceptions. Additionally, an increase in threat source perceptions across social groups was associated with more adherence to health guidelines, whereas an increase in threat target perceptions was not. We fully replicated these findings in a subgroup from the original sample (N = 989) four weeks later. We argue that societal recovery from this and other crises will be supported by an inclusive approach informed by a sense of our common identity as human beings.

A trouble shared is a trouble halved: The role of family identification and identification with humankind in well-being during the COVID-19 pandemic.

The COVID-19 pandemic has triggered health-related anxiety in ways that undermine peoples' mental and physical health. Contextual factors such as living in a high-risk area might further increase the risk of health deterioration. Based on the Social Identity Approach, we argue that social identities can not only be local that are characterized by social interactions, but also be global that are characterized by a symbolic sense of togetherness and that both of these can be a basis for health. In line with these ideas, we tested how identification with one's family and with humankind relates to stress and physical symptoms while experiencing health-related anxiety and being exposed to contextual risk factors. We tested our assumptions in a representative sample (N = 974) two-wave survey study with a 4-week time lag. The results show that anxiety at Time 1 was positively related to stress and physical symptoms at Time 2. Feeling exposed to risk factors related to lower physical health, but was unrelated to stress. Family identification and identification with humankind were both negatively associated with subsequent stress and family identification was negatively associated with subsequent physical symptoms. These findings suggest that for social identities to be beneficial for mental health, they can be embodied as well as symbolic.

How national leaders keep 'us' safe: A longitudinal, four-nation study exploring the role of identity leadership as a predictor of adherence to COVID-19 non-pharmaceutical interventions.

OBJECTIVES: To investigate whether citizens' adherence to health-protective non-pharmaceutical interventions (NPIs) during the COVID-19 pandemic is predicted by identity leadership, wherein leaders are perceived to create a sense of shared national identity. DESIGN: Observational two-wave study. Hypotheses testing was conducted with structural equation modelling. SETTING: Data collection during the COVID-19 pandemic in China, Germany, Israel and the USA in April/May 2020 and four weeks later. PARTICIPANTS: Adults in China (n=548, 66.6% women), Germany (n=182, 78% women), Israel (n=198, 51.0% women) and the USA (n=108, 58.3% women). MEASURES: Identity leadership (assessed by the four-item Identity Leadership Inventory Short-Form) at Time 1, perceived shared national identification (PSNI; assessed with four items) and adherence to health-protective NPIs (assessed with 10 items that describe different health-protective interventions; for example, wearing face masks) at Time 2. RESULTS: Identity leadership was positively associated with PSNI (95% CI 0.11 to 0.30, p<0.001) in all countries. This, in turn, was related to more adherence to health-protective NPIs in all countries (95% CI 0.03 to 0.36, 0.001≤p≤0.017) except Israel (95% CI -0.03 to 0.27, p=0.119). In Germany, the more people saw Chancellor Merkel as engaging in identity leadership, the more they adhered to health-protective NPIs (95% CI 0.04 to 0.18, p=0.002). In the USA, in contrast, the more people perceived President Trump as engaging in identity leadership, the less they adhered to health-protective NPIs (95% CI -0.17 to -0.04, p=0.002). CONCLUSIONS: National leaders can make a difference by promoting a sense of shared identity among their citizens because people are more inclined to follow health-protective NPIs to the extent that they feel part of a united 'us'. However, the content of identity leadership (perceptions of what it means to be a nation's citizen) is essential, because this can also encourage people to disregard such recommendations.

After shock? Towards a social identity explanation of the Milgram 'obedience' studies.

Russell's forensic archival investigations reveal the great lengths that Milgram went to in order to construct an experiment that would 'shock the world'. However, in achieving this goal it is also apparent that the drama of the 'basic' obedience paradigm draws attention away both from variation in obedience and from the task of explaining that variation. Building on points that Russell and others have made concerning the competing 'pulls' that are at play in the Milgram paradigm, this paper outlines the potential for a social identity perspective on obedience to provide such an explanation.

From the 'fragile rationalist' to 'collective resilience': what human psychology has taught us about the COVID-19 pandemic and what the COVID-19 pandemic has taught us about human psychology.

A successful response to the Covid-19 pandemic is dependent on changing human behaviour to limit proximal interactions with others. Accordingly, governments have introduced severe constraints upon freedoms to move and to mix. This has been accompanied by doubts as to whether the public would abide by these constraints. Such doubts are underpinned by a psychological model of individuals as fragile rationalists who have limited cognitive capacities, who panic under pressure and turn a crisis into a tragedy. Drawing on evidence from the UK, we show that this did not occur. Rather, the pandemic has illustrated the remarkable collective resilience of individuals when brought together as a community by the common experience of crisis. This is a crucial lesson for the future, because it underpins the importance of developing leadership and policies that enhance rather than weaken such emergent social identity.