Intergroup Contact, Forgiveness, and Experience of “The Troubles” in Northern Ireland

Abstract

Two studies used random sample surveys to test the “contact hypothesis” on intergroup attitudes of Catholics and Protestants in Northern Ireland. In Study 1, archival data from two different surveys in 1989 (N = 310 Catholics, 422 Protestants) and 1991 (N = 319 Catholics, 478 Protestants) showed that contact was positively related to attitudes toward denominational mixing. Study 2 (N = 391 Catholics, 647 Protestants) explored predictors of intergroup forgiveness, and also showed that intergroup contact was positively related to outgroup attitudes, perspective‐taking, and trust (even among those who had a worse experience of sectarian conflict). These studies indicate that research in peace psychology can provide a deeper understanding of the conflict in Northern Ireland and, in due course, contribute to its resolution.

Exploring Russian-Speaking Identity from Below: The Case of Latvia

“…In Pettigrew and Tropp's (2006) meta-analysis of 516 studies which employed such an approach, as many as 95% reported a negative relationship between intergroup contact and prejudice. Additionally, friendships which transcend group boundaries have also been found negatively to correlate with prejudice (Hewstone et al 2006;Van Dick et al 2004). In the course of my focus group research the respondents indicated that they had a fairly high level of contact with Latvians either at work or in a social setting, and that they had little or no problems interacting with Latvians:…”

Social Immobility, Ethno-politics, and Sectarian Violence: Obstacles to Post-conflict Reconstruction in Northern Ireland

“…When ethno-political insecurities and resentments still linger from recent histories of violence, it is possible that they can be strategically appropriated by leaders in contentious political discourse. Of course, evidence exists which suggests that mutually exclusive ethnic and political identities and attitudes are capable of flux when the conditions or contexts In which intergroup relations are shaped are altered (Sonnenschein et al 2010;McGlynn et al 2004;Pickering 2006;Hewstone et al 2006). That sectarian hostilities persist does not necessarily imply that innovative forms of interethnic cooperation, and intra-ethnic heterogeneity, cannot take form (Fearon and Laitin 1996).…”

“…Given the severity of political violence in the country at the time this was written, an obvious example is Rydgren andSofi (2011) andRydgren et al's (2013) research on the impact of cooperation between distinct ethno-religious groups in Iraq. Other examples include post-conflict research from Northern Ireland on the impact of interethnic contact and trust on political attitudes (Hewstone et al 2006;Tam et al 2009) or the promise of integrated education in reducing ethnic or religious intolerance and mistrust (McGlynn et al 2004). While the findings of such research are no doubt important in both theoretical and policy terms, approximately 95 percent of children in Northern Ireland attend segregated schools (Smithey 2011:15).…”

“…Also known as the "contact hypothesis," several authors illustrate that direct and regular contact facilitates intergroup trust (Hewstone et al 2006). Regular contact within institutions -such as, workplaces -wherein substantive interethnic interactions are repeated, and intergroup status differences are minimized, can reduce stereotyping and improve intergroup trust (Pickering 2006).…”

“…There has also been much research on the functions of social capital and interethnic contact in fostering trust and changing political attitudes (Hewstone et al 2006;Pickering 2006;Rydgren and Sofi 2011;Rydgren et al 2013;Svenson and Brouneus 2013;Tam et al 2009), and the potential leadership in peacebuilding and restorative justice of grassroots or "community-based" organizations (Arriaza and Roht-Arriaza 2008;Knox 2010;Erikkson 2009;McAuley et al 2010;Parver and Wolf 2008). Yet how ethno-political divisions are reproduced or politically re-activated following the formalities of "peace" merits further critical and empirical attention.…”