Predicting collective behaviour at the Hajj: place, space and the process of cooperation

Abstract

Around 2 million pilgrims attend the annual Hajj to Mecca and the holy places, which are subject to dense crowding. Both architecture and psychology can be part of disaster risk reduction in relation to crowding, since both can affect the nature of collective behaviour-particularly cooperation-among pilgrims. To date, collective behaviour at the Hajj has not been systematically investigated from a psychological perspective. We examined determinants of cooperation in the Grand Mosque and plaza during the pilgrimage. A questionnaire survey of 1194 pilgrims found that the Mosque was perceived by pilgrims as one of the most crowded ritual locations. Being in the plaza (compared with the Mosque) predicted the extent of cooperation, though crowd density did not. Shared social identity with the crowd explained more of the variance than both location and density. We examined some of the process underlying cooperation. The link between shared social identity and giving support to others was stronger in the plaza than in the Mosque, and suggests the role of place and space in modulating processes of cooperation in crowds. These findings have implications for disaster risk reduction and for applications such as computer simulations of crowds in pilgrimage locations.This article is part of the theme issue 'Interdisciplinary approaches for uncovering the impacts of architecture on collective behaviour'.

Facilitating Collective Psychosocial Resilience in the Public in Emergencies: Twelve Recommendations Based on the Social Identity Approach

“…As well as societal norms which are widely shared, different groups within a society each have different norms. Some group identities place a particular value on charity, solidarity or harmony (105), especially in particular identity-relevant contexts—for example Muslim pilgrims at Hajj (106). In the absence of such norms, salience of subgroup identities may lead to less solidarity following disasters toward those seen as outgroup members (107); but an ingroup norm of charity or solidarity would increase the help offered to these outgroup members.…”

An evidence-based theory of change for reducing SARS-CoV-2 transmission in reopened schools

“…In some cases, persistent non-adherence will require students to be temporarily excluded. However, behaviour change is most effectively achieved by enabling and rewarding rather than punishing (Alnabulsi et al, 2018;Drury et al, 2009). Reward systems can be used to incentivise preventive behaviours, for example by awarding prizes to classes with high adherence.…”

Social relations in crowds: Recognition, validation and solidarity

“…This is well illustrated in the behaviour of those who have never met before yet are able to cohere and act as a psychological group, e.g., hajjis in Mecca (Alnabulsi & Drury, 2014;Alnabulsi, Drury, & Templeton, 2018), music festival attendees (Davis, 2017;Drury, Novelli, & Stott, 2015), football fans (Neville & Reicher, 2011), and protestors (Drury & Reicher, 1999, 2000Reicher, 1984;Stott et al, 2018). We focus on three features of crowd members' experience: the mutual recognition of people's group membership; the validation of identity-related belief; and the nature and form of crowd members' acts of solidarity.…”

“…Such grouplevel self-categorisations transform what otherwise would remain as aggregates of individuals (acting in idiosyncratic ways) into psychological groups (with individuals acting as group members). This is well illustrated in the behaviour of those who have never met before yet are able to cohere and act as a psychological group, e.g., hajjis in Mecca (Alnabulsi & Drury, 2014;Alnabulsi, Drury, & Templeton, 2018), music festival attendees (Davis, 2017;Drury, Novelli, & Stott, 2015), football fans (Neville & Reicher, 2011), and protestors (Drury & Reicher, 1999, 2000Reicher, 1984;Stott et al, 2018). What is more, shared experiences, such as those that occur in disasters, can create shared identity even amongst those who did not previously share a group membership (Drury, Cocking, & Reicher, 2009;Drury, Brown, Gonz alez, & Miranda, 2016).…”