Dual Routes from Social Identity to Collective Opposition against Criminal Organisations: Intracultural Appropriation Theory and the roles of Honour Codes and Social Change Beliefs

Italian criminal organisations (COs) are a serious global threat. Intracultural Appropriation Theory (ICAT) holds that such groups exploit cultural codes of masculinity and honour to legitimise and lower resistance to their actions. Such codes are an important feature of Southern Italian group membership. A large survey (N = 1173) investigated the role of two previously under-examined facets of honour cultures – personal concerns for reputation, and female honour ideology. In addition, drawing on social identity theory, and testing a dual route hypothesis, this research investigated the role of beliefs about the necessity of social change in the articulation between identification, honour, and collective action intentions. Consistent with ICAT, and with previous research, male-honour related values uniquely predicted collective action intentions against criminal organisations. In addition, consistent with the dual route hypothesis: a) regional identification positively predicted social change beliefs which in turn explained stronger intentions to oppose COs collectively, and, b) regional identification was also positively associated with masculine honour which in turn predicted weaker intentions to oppose COs. The evidence supports the idea that social identity can have opposing effects on collective action in the same context, depending on which beliefs are mobilised

Murder in Jerba : honour, shame and hospitality among Maltese in Ottoman Tunisia

Little is known about the sizeable Maltese communities developing along the southern and eastern shores of the Mediterranean in the mid-nineteenth century and the extent to which the migrants reproduced Maltese cultural traditions and practices overseas. This article considers this question through a microhistorical analysis of events culminating in the murder of a Maltese woman in the Ottoman Regency of Tunis in 1866. A close reading of transcripts from the interrogation of witnesses and the accused, all members of a Maltese community in Jerba reveals their shared cultural practices and beliefs surrounding the provision of hospitality, honour and shame. Viewed from this perspective, the curious responses of the witnesses to the murder of their compatriot become meaningful, and the crime is reframed as an honour killing.peer-reviewe

Don’t Tread on Me: Masculine Honor Ideology in the U.S. and Militant Responses to Terrorism

Using both college students and a national sample of adults, the authors report evidence linking the ideology of masculine honor in the U.S. with militant responses to terrorism. In Study 1, individuals’ honor ideology endorsement predicted, among other outcomes, open-ended hostile responses to a fictitious attack on the Statue of Liberty and support for the use of extreme counterterrorism measures (e.g., severe interrogations), controlling for right-wing authoritarianism, social dominance orientation, and other covariates. In Study 2, the authors used a regional classification to distinguish honor state respondents from nonhonor state respondents, as has traditionally been done in the literature, and showed that students attending a southwestern university desired the death of the terrorists responsible for 9/11 more than did their northern counterparts. These studies are the first to show that masculine honor ideology in the U.S. has implications for the intergroup phenomenon of people’s responses to terrorism.Yeshttps://us.sagepub.com/en-us/nam/manuscript-submission-guideline

Avoid or fight back? Cultural differences in responses to conflict and the role of collectivism, honor, and enemy perception

We investigated how responses to interpersonal conflict differed across Ghana, Turkey, and the northern US. Due to low levels of interpersonal embeddedness, people from individualistic cultures (northern US) have more freedom to prioritize individual goals and to choose competitive and confrontational responses to conflict compared to people from collectivistic cultures (Turkey, Ghana). Consistent with this idea, we found that northern American participants were less willing to avoid instigators but more willing to retaliate against them compared to other cultural groups. Moreover, in honor cultures like Turkey, there is strong concern for other people’s opinions, and insults are more threatening to personal and family reputation compared to non-honor cultures. Therefore, Turkish participants were less willing to engage in submissive behaviors such as yielding to the instigator. Finally, in Ghana, relationships are more obligatory and enemies are more prominent compared to other cultures. Consistent with our predictions, Ghanaian participants were less willing than Turkish or northern American participants to choose retaliation but more willing to yield to the instigator. Differences in response styles were consistent with dominant cultural values and the cultural nature of interpersonal relationships