The article introduces the concept of cultural identity styles, strategies that individuals use for decision making about identity-relevant issues, and proposes that blending and alternating are two strategies that acculturating individuals activate to manage multiple cultural identities. Drawing on diverse samples from New Zealand, Mauritius, and Israel, we present two studies. The first describes the construction of the Multicultural Identity Styles Scale (MISS) and the validation of its Hybrid Identity Style (HIS) and Alternating Identity Style (AIS) subscales. HIS was associated with greater blendedness as assessed by the Bicultural Identity Integration Scale (BIIS-1) and was more prominent in second-generation immigrants compared with their first-generation peers. AIS was associated with less BIIS harmony and was stronger in first-generation immigrants. In the second study, we propose, test, and replicate a mediational model, whereby cultural identity outcomes mediate the impact of cultural identity styles on well-being. Path analysis demonstrated that the motivation to integrate predicted the use of both HIS and AIS; however, HIS led to greater cultural identity consolidation and on to higher levels of well-being. In contrast, AIS predicted greater cultural identity conflict and poorer psychological adaptation. The studies advance our theorizing on biculturalism and integration by adopting a process-oriented approach to cultural identity negotiation.

Rankings of countries on mean levels of self-reported Conscientiousness continue to puzzle researchers. Based on the hypothesis that cross-cultural differences in the tendency to prefer extreme response categories of ordinal rating scales over moderate categories can influence the comparability of self-reports, this study investigated possible effects of response style on the mean levels of self-reported Conscientiousness in 22 samples from 20 countries. Extreme and neutral responding were estimated based on respondents' ratings of 30 hypothetical people described in short vignettes. In the vignette ratings, clear cross-sample differences in extreme and neutral responding emerged. These responding style differences were correlated with mean self-reported Conscientiousness scores. Correcting self-reports for extreme and neutral responding changed sample rankings of Conscientiousness, as well as the predictive validities of these rankings for external criteria. The findings suggest that the puzzling country rankings of self-reported Conscientiousness may to some extent result from differences in response styles.

This paper focuses on the superordinate (national)-subgroup (ethnic) association in relation to group identifications, relative ingroup indispensability, relative ingroup prototypicality and their effects on outgroup and ingroup evaluations. Survey data were collected from a large sample of Mauritian adolescents ( N = 1,784) from three ethnic groups (Hindus, Muslims, Creoles). National and dual identifiers were more positive towards the outgroups than ethnic identifiers. Furthermore, relative ingroup prototypicality and relative ingroup indispensability were empirically distinguishable constructs. The Creoles, who are of lower status, had higher scores on both these measures. Also it turned out that relative ingroup indispensability and relative ingroup prototypicality were independently associated to respectively more negative outgroup evaluation and more positive ingroup evaluation. The findings give a differentiated view of the idea that a complex representation of the superordinate category fosters outgroup acceptance.

Multiculturalism is on the retreat in many Western countries. As an ideology, it is criticized for failing to engender national belonging and social cohesion and thereby to encourage groups of citizens to have parallel lives. In this article, we present the case of Mauritius that is often viewed as a successful plural society. We discuss the conditions that are conducive to a working multiculturalism in Mauritius as well as the challenges. We use empirical findings from our relatively large-scale survey research among adolescents from the three main ethnic groups (i.e., Hindus, Creoles, Muslims). The metaphorical representation of the nation as a rainbow or fruit salad means that cultural diversity forms part of the national self-image, but within a secular state where individual rights prevail. Our findings show that all participants reported strong and compatible national, ethnic, and religious group identifications and that dual identity was the most chosen identity option. Furthermore, intergroup relations tended to be positive but there was a strong preference for ethnic endogamy. Additionally, there were social psychological processes that work against harmonious intergroup relations. The article concludes by discussing what can be learned from Mauritian style multiculturalism.

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents' religious and national group identification, the associations between these two identities, and the relationships to global self-esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self-identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self-esteem were found. Dual identifiers reported the highest level of global self-esteem. The clusters of identification did not fully correspond to the findings for the direct self-identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.