The theory of relative deprivation (RD) offers an instructive special case of Tajfel's CIC theory. Six focal issues characterize the current state of RD theory: (1) the egoistic–fraternalistic distinction, (2) measurement level, (3) the cognitive–affective distinction, (4) the absolute–relative distinction, (5) specification of the referent, and (6) specification of the compared dimensions. Each issue is discussed and possible resolutions suggested.

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Heat waves are considered a health risk and they are likely to increase in frequency, intensity and duration as a consequence of climate change. The effects of heat waves on human health could be reduced if individuals recognise the risks and adopt healthy behaviours during a heat wave. The purpose of this study was to determine the predictors of risk perception using a heat wave scenario and identify the constructs of the health belief model that could predict adaptive behaviours during a heat wave. A cross-sectional study was conducted during the summer of 2012 among a sample of persons aged between 30 to 69 years in Adelaide. Participants’ perceptions were assessed using the health belief model as a conceptual frame. Their knowledge about heat waves and adaptive behaviours during heat waves was also assessed. Logistic regression analyses were performed to determine the predictors of risk perception to a heat wave scenario and adaptive behaviours during a heat wave. Of the 267 participants, about half (50.9%) had a high risk perception to heat waves while 82.8% had good adaptive behaviours during a heat wave. Multivariate models found that age was a significant predictor of risk perception. In addition, participants who were married (OR = 0.21; 95% CI, 0.07–0.62), who earned a gross annual household income of ≥$60,000 (OR = 0.41; 95% CI, 0.17–0.94) and without a fan (OR = 0.29; 95% CI, 0.11–0.79) were less likely to have a high risk perception to heat waves. Those who were living with others (OR = 2.87; 95% CI, 1.19–6.90) were more likely to have a high risk perception to heat waves. On the other hand, participants with a high perceived benefit (OR = 2.14; 95% CI, 1.00–4.58), a high “cues to action” (OR = 3.71; 95% CI, 1.63–8.43), who had additional training or education after high school (OR = 2.65; 95% CI, 1.25–5.58) and who earned a gross annual household income of ≥$60,000 (OR = 2.66; 95% CI, 1.07–6.56) were more likely to have good adaptive behaviours during a heat wave. The health belief model could be useful to guide the design and implementation of interventions to promote adaptive behaviours during heat waves.

In many westernized countries, organ donation rates are low in comparison with the need for life-saving organ transplants, and are at odds with generally high community endorsement of organ donation. This is particularly true for Western Australia, the location of this study. This contradiction between endorsement and donation is investigated within a framework that draws from Moscovici's (1984) theory of Social Representations, Guimelli's (1998) differentiation between normative and functional dimensions of the central core, and Billig's (1988) rhetorical position on the role of argumentation in discourse. Four focus group discussions on organ donation and transplantation were conducted. Analysis of the discourse suggests that the social representation of organ donation and transplantation can be understood best as a representational field organized around two dialectically 'opposed' images-the gift of life and the mechanistic removal and replacement of body parts. The normative and functional expression of these two images as a pro-donation stance and a qualified pro-donation stance is discussed, as is the role of argumentation in the production of a social representation.

Previous research in Perth, Western Australia, finds a disturbing amount of prejudice against Indigenous Australians. At the forefront of much prejudice research has been the distinction between old‐fashioned and modern prejudice. We constructed an Attitude Toward Indigenous Australians scale from items originating from qualitative data. We found that negative attitudes were predicted by collective guilt about past and present wrongs to Indigenous Australians (collective guilt directly linked to Indigenous issues, as well as collective guilt generally). Negative attitudes were also predicted by a lack of empathy for Indigenous Australians, and affective perspective taking generally. Socio‐demographics (e.g. a lack of education) predicted negative attitudes, which indicate the necessity of taking both social‐psychological and socio‐demographic factors into account when examining the nature of prejudice. A number of practical implications arise from these findings. Copyright © 2004 John Wiley & Sons, Ltd.

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Current research shows that emotions can motivate climate engagement and action, but precisely how has received scant attention. We propose that strong emotional responses to climate change result from perceiving one's "objects of care" as threatened by climate change, which motivates caring about climate change itself, and in turn predicts behaviour. In two studies, we find that climate scientists (N=44) experience greater emotional intensity about climate change than do students (N=94) and the general population (N=205), and that patterns of emotional responses explain differences in support for climate change policy.Scientists tied their emotional responses to concern about consequences of climate change to future generations and the planet, as well as personal identities associated with responsibility to act. Our findings suggest that "objects of care" that link people to climate change may be crucial to understanding why some people feel more strongly about the issue than others, and how emotions can prompt action. Keywords:Climate change, emotion, care, identity, field theory, psychological distance Highlights• This paper sheds light on why people feel specific, or any, emotions about climate change and links these emotions to support for climate action• We demonstrate a connection between objects of care, the emotions they evoke, and actions to address climate change

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