Zero‐sum thinking as mediator of the relationship of national attitudes with (un)willingness to host refugees in own country

Piotrowski, Jarosław; Różycka-Tran, Joanna; Baran, Tomasz; Żemojtel‐Piotrowska, Magdalena

doi:10.1002/ijop.12538

Cited by 16 publications

(17 citation statements)

References 30 publications

(61 reference statements)

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“…However, the collective narcissism levels remain unchanged in Poland (www.pandemic .monitor). Moreover, the main findings are congruent with the studies conducted before the pandemic (Deslandes & Anderson, 2019;Piotrowski et al, 2019;Whitley, 2009;Żemojtel-Piotrowska et al, 2020), and statistically controlling for fears of COVID-19 did not change the main results. 5 The Polish cultural context could affect the strength of the relationship between national narcissism and religiosity because Poland is a highly religious country (Boguszewski et al, 2020).…”

Section: Refugees and Sexual Minorities In Polandsupporting

confidence: 85%

“…REFUGEES AND SEXUAL MINORITIES IN POLAND 3 attention in the context of studies on prejudice and religion, as they represent a threat to those values which are essential for religious individuals (Deslandes & Anderson, 2019;Whitley, 2009), but refugees are also seen as a realistic threat because they may be perceived as competing for economic resources (Landman et al, 2019;Piotrowski et al, 2019). Spirituality is associated with more openness to others (Piotrowski & Żemojtel-Piotrowska, 2020a) and less of a SDO (Hirsh et al, 2013;Lockhart et al, 2020), so this kind of worldview could explain their lower prejudice toward those groups which are threatening for highly religious people.…”

Section: The Present Studymentioning

confidence: 99%

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Religiosity, spirituality, national narcissism, and prejudice toward refugees and sexual minorities in Poland.

Żemojtel‐Piotrowska¹,

Piotrowski²,

Sawicki³

2023

Psychology of Religion and Spirituality

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In the present study (N = 587), we collected data from the general population of Poland-a highly homogeneous country-to examine how religiosity and spirituality were related to prejudice toward the threatening out-groups of (a) refugees and (b) sexual minorities. The effects of religiosity and spirituality on prejudice were juxtaposed with the effects of national or communal narcissism. We found that religiosity was related to national narcissism and spirituality, yet the effects of religiosity on prejudice were independent of the effects of national narcissism. Despite refugees and sexual minorities representing different social groups, the relationships between religiosity, spirituality, and national narcissism with prejudice toward both these groups were similar. Our study suggests that psychological mechanisms involved in the link between religiosity, spirituality, and prejudice are distinct. One path is based on perceiving threats toward tradition and social norms (i.e., religiosity and national narcissism), while the second path is based on lower competitiveness (i.e., spirituality). Therefore, our study allowed us to explain how religiosity could be related to greater prejudice toward refugees and sexual minorities, revealing more similarities to national narcissism than spirituality.

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Section: Refugees and Sexual Minorities In Polandsupporting

confidence: 85%

Section: The Present Studymentioning

confidence: 99%

Religiosity, spirituality, national narcissism, and prejudice toward refugees and sexual minorities in Poland.

Żemojtel‐Piotrowska¹,

Piotrowski²,

Sawicki³

2023

Psychology of Religion and Spirituality

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“…For individuals scoring low in nationalism, national values are less relevant to define their self-concept (Roccas, Klar & Liviatan, 2006), so the involvement in a competitive situation is more likely to lead to outgroup prejudice than flag exposure because of the lack of centrality of national values associated with egalitarianism and inclusiveness. Consistent with this idea, Piotrowski et al (2019) found that different forms of national identification predicted prejudice toward refugees when they were associated with zero-sum thinking.…”

Section: The Moderator Role Of Nationalismmentioning

confidence: 66%

“…Under these zero-sum situations, intergroup conflict and prejudice are likely to arise (Huddy, 2003). In such a context, making salient the national ingroup should result in outgroup prejudice (Piotrowski et al, 2019). On the other hand, previous studies have shown that flag exposure led to less outgroup prejudice among highly nationalistic individuals (Butz, Plant, & Doerr, 2007).…”

Section: Discussionmentioning

confidence: 98%

Nationalistic Collective Rituals, Intergroup Relations, and Legitimation of National Social Systems

Salfate¹,

Páez²,

Oriol³

et al. 2020

International Review of Social Psychology

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It was as if we had beaten a country, not just a football team… Although we had said before the game that football had nothing to do with the Malvinas war, we knew they had killed a lot of Argentine boys there, killed them like little birds. And this was revenge. (Diego Maradona, 2007) I hope that people can understand that football is a sport, not war […] The past is the past. We must not put sport in the middle of politics. Chile and Argentina are brother countries, we have to show mutual respect […] If we stoop to aggression and violence, we lose that message of respect. Sport is about trying to be healthy and having fun, not a war. (Javier Mascherano, 2015) The epigraph shows two perspectives on one of the most popular sports in Latin America and the rest of the world. In this article, we test related ideas based on literature on collective rituals, national identity, and social identity theory. Specifically, we explore if international football matches can be understood as a type of nationalistic collective ritual that can lead to prejudice toward immigrants and legitimation of national social systems. National identification, outgroup prejudice, and legitimation of national social systems According to social identity theory (Tajfel, 1974; Brown, 2000), individuals develop their individual and social identity in reference to the groups to which they belong (i.e., ingroups) pursuing a positive self-concept. The specific content of that identity is built on comparison to other groups (i.e., outgroups), which usually results in a positive ingroup evaluation regardless objective assessment. A behavioral consequence of this process is the so-called ingroup bias (Tajfel, 1969). The study of social identities can be applied to different social categories, including national identities (Staerkle et al., 2010; Vargas-Salfate, Liu & Gil de Zúñiga, 2019). In this context, based on self-categorization theory (Turner, Brown & Tajfel, 1979), we can expect that when national identification is salient, members from different ingroups in a given society will be less motivated to engage in social comparison processes within that society, and more motivated to compare themselves towards other national outgroups. This focus will result in a positive characterization of the national ingroup over the outgroups because individuals pursue a positive collective self-concept. In that

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“…The violence the lead author either witnessed or faced varied from derogatory language, bullying, altercations, and physical violence that even ended in death. While some scholars credit these acts of violence to the prejudice toward refugees which is still widespread among individuals and nations (Piotrowski et al 2019), some attribute the lack of social rest to the competition for resources and the unequal distribution of these resources (Schmidt et al 2015). Kebribeyah's case illustrates the evidence for the competition for limited and unequally distributed resources, most importantly education.…”

Section: Discussionmentioning

confidence: 99%

Educational inequality in the Kebribeyah Somali refugee camp in Ethiopia: an autoethnography

Muhumed

Ahmed

2022

Int J Humanitarian Action

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Due to the Somali Civil War of 1991, more than 10,000 Somali refugees resettled in Kebribeyah, a town in the Somali region of Ethiopia. For nearly three decades, the local and resettled refugee communities shared the resources the region had to offer, adopted a new common cultural norm, and fostered some levels of social cohesions. It is the education sector, however, that caused social conflicts and hatred between resettled Somalis and the native Somali-Ethiopians. Currently, the education of Somali refugee children is funded by various international organizations, such as the United Nations. On the contrary, the local Somali-Ethiopian children pay their way to schools which leads to poor educational experiences. Using autoethnography as the research method, this article examines the formation of educational gaps between the local and refugee children. Findings suggest that educational inequality can exist between refugee and host communities, if not properly managed, and can ultimately impact social cohesion and stability in the refugee-hosting regions.

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Zero‐sum thinking as mediator of the relationship of national attitudes with (un)willingness to host refugees in own country

Cited by 16 publications

References 30 publications

Religiosity, spirituality, national narcissism, and prejudice toward refugees and sexual minorities in Poland.

Religiosity, spirituality, national narcissism, and prejudice toward refugees and sexual minorities in Poland.

Nationalistic Collective Rituals, Intergroup Relations, and Legitimation of National Social Systems

Educational inequality in the Kebribeyah Somali refugee camp in Ethiopia: an autoethnography

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