The different behavioral intentions of collectivists and individualists in response to social exclusion

We investigated how participants with collectivistic and individualistic orientation cope with social exclusion on a behavioral level. In Studies 1 and 2, we found participants with more individualistic orientation to indicate more antisocial behavioral intentions in response to exclusion than in response to inclusion; however, participants with more collectivistic orientation did not differ in their behavioral intentions between exclusion and inclusion. In the third and fourth study, we replicated our findings across cultures: German and U.S. participants indicated more antisocial and avoiding behavioral intentions under exclusion than under inclusion, whereas Turkish and Indian participants did not differ in their behavioral intentions between exclusion and inclusion. In Studies 3 and 4, only German and U.S. participants were significantly affected by exclusion, showing more negative mood, which correlated with their behavioral intentions. In Study 4, the different behavioral intentions of collectivists and individualists were mediated by a different threat experience. The findings emphasize the role of self-construal and culture, as well as the self-threat inherent in exclusion. </jats:p

Exclude Me If You Can – Cultural Effects on the Outcomes of Social Exclusion

We examined how individualistic versus collectivistic cultural backgrounds affected the psychological experience of social exclusion. We found that Turkish, Chinese, and Indian participants (collectivistic background) differed in their experience of social exclusion from German participants (individualistic background): German participants experienced lower fulfillment of psychological needs in response to social exclusion, whereas Turkish, Chinese, and Indian participants were affected to a lesser extent (Turkey, India, Hong Kong) or not at all (mainland China) by social exclusion manipulations. Testing two different explanatory mechanisms in Study 3, we found that the difference in dealing with social exclusion was not associated with activating social representations in participants with collectivistic background but with exclusion being associated with more threat in participants with individualistic background. In Study 4, cultural differences emerged also on the physiological level: German participants’ heart rates were increased when excluded, whereas Chinese participants showed no change in heart rate during exclusion. The results are discussed regarding their implications for the role of self-construal and culture when dealing with the threat of social exclusion

Voters’ feelings of exclusion and behavioral intentions after political elections: Replicating and extending findings on vicarious exclusion

Previous research from the United States suggests that having voted for a losing-side candidate in presidential elections is associated with individual feelings of exclusion and social pain, reactions usually observed in interpersonal or small-group instances of exclusion. The current research replicates these findings for voters of losing-side parties in a field study on a real election in a European country (Austria; Study 1), demonstrating that findings hold within a different political system. Moreover, we add experimental support for the causal effect of electoral loss on feelings of exclusion and social pain reactions in a two-party (Study 2) and a multiparty context (Study 3). We further extend previous research by demonstrating that postelectoral need-threat likely translates into behavioral intentions on a societal level (Studies 1–3). The current findings add to an emerging line of research on the importance of individual feelings of exclusion in politics by integrating small-group research with macropolitical behavior

Turning to God in the Face of Ostracism: Effects of Social Exclusion on Religiousness

The present research proposes that individuals who are socially excluded can turn to religion to cope with the experience. Empirical studies conducted to test this hypothesis consistently found that socially excluded persons reported (a) significantly higher levels of religious affiliation (Studies 1, 2, and 4) and (b) stronger intentions to engage in religious behaviors (Study 2) than comparable, nonexcluded individuals. Direct support for the stress-buffering function of religiousness was also found, with a religious prime reducing the aggression-eliciting effects of consequent social rejection (Study 5). These effects were observed in both Christian and Muslim samples, revealing that turning to religion can be a powerful coping response when dealing with social rejection. Theoretical and practical implications of these findings are discussed