The present study examines the effects of contact and common-ingroup identification on intergroup forgiveness and outgroup behavioral tendencies. A sample of Bosnian Muslims (N = 180) were asked to report their readiness to forgive the misdeeds committed by Bosnian Serbs during the 1992-95 war in Bosnia and Herzegovina. A path analysis of the presumed antecedents and consequences of forgiveness revealed that frequent and good quality contact with members from the perpetrator group predicted forgiveness (positively) and desire for social distance (negatively). Moreover, the positive relationship between contact and forgiveness was mediated by empathy and trust towards the outgroup and by perceived outgroup heterogeneity. Common-ingroup identification was also found to be positively associated with forgiveness and negatively with social distance towards the outgroup. Finally, intergroup forgiveness also predicted social distance from the outgroup. The theoretical and applied implications of these findings are discussed.

Three studies examined the hypothesis that collective guilt and shame have different consequences for reparation. In 2 longitudinal studies, the ingroup was nonindigenous Chileans (Study 1: N = 124/120, lag = 8 weeks; Study 2: N = 247/137, lag = 6 months), and the outgroup was Chile's largest indigenous group, the Mapuche. In both studies, it was found that collective guilt predicted reparation attitudes longitudinally. Collective shame had only cross-sectional associations with reparation and no direct longitudinal effects. In Study 2, collective shame moderated the longitudinal effects of collective guilt such that the effects of guilt were stronger for low-shame respondents. In Study 3 (N = 193 nonindigenous Chileans), the cross-sectional relationships among guilt, shame, and reparation attitudes were replicated. The relationship between shame and reparation attitudes was mediated by a desire to improve the ingroup's reputation.

This research examined the effects of reminders of ingroup responsibility for past wrongdoings on perception of ingroup responsibility and victim dehumanization as predictors of empathy. Two experiments set in different intergroup contexts found that reminders of ingroup responsibility generated empathy through perception of ingroup responsibility and deflected empathy through subtle victim dehumanization. In Experiment 1, set in the context of indigenous—non-indigenous relations in Chile ( N = 124), it was found that reminders of ingroup (vs. individual) responsibility generated empathy by increasing a perception of ingroup responsibility and deflected it through decreased attribution of secondary emotions to the victim group. Experiment 2 replicated the effects in a different context, the recent 1992—1995 war in Bosnia ( N = 158). Reminders of ingroup responsibility (vs. no reminders) generated empathy by increasing a perception of ingroup responsibility and deflected it through decreased attribution of secondary emotions to the victim group. Theoretical and practical implications are discussed.

Two studies are reported which examined potential mediators of the effects of collective guilt and shame on reparation attitudes. Samples of young Bosnian Serbs (Ns ¼ 173, 247) were asked to report their feelings of guilt and shame for what their group had done during the 1992-1995 war in Bosnia Herzegovina. They also reported their attitudes towards making reparation to Bosnian Muslims. Both collective guilt and shame positively predicted reparation attitudes, but these associations were differently mediated. The effects of guilt were mediated by empathy for the outgroup, while the effects of shame were mediated by self-pity and empathy. The theoretical and applied implications of these findings are discussed.

This research examines the effects of intergroup contact on readiness to acknowledge in-group responsibility for atrocities and harm committed in the past. One correlational study (N ¼ 284) set in the context of the postconflict intergroup relations of Bosnia and Herzegovina found that good-quality contact with members from the victim group predicted acknowledgment of in-group responsibility through an increase in perspective taking and a decrease in perceived victimhood. Ordinary Serbian adolescents who engaged in contact with Bosnian Muslims were more ready to acknowledge that their own group was responsible for atrocities committed during the 1992-1995 war. Practical and social implications of these findings are discussed.