1999
DOI: 10.1080/027321799280235
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A Test of the Grapevine: An Empirical Examination of Conspiracy Theories Among African Americans

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Cited by 85 publications
(28 citation statements)
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“…This suggests that BICT may stem, at least in part, from feelings of dislocation from society and social institutions. Alienation and anomie may also account for the interesting finding that BICT are higher in ethnic minority individuals (Crocker et al, 1999; Parsons et al, 1999; Bird and Bogart, 2003) because these are groups who, traditionally, have not been involved in government and other business, political and social institutions, and hence feel disconnected from authoritative decision-making processes.…”
Section: Discussionmentioning
confidence: 99%
See 1 more Smart Citation
“…This suggests that BICT may stem, at least in part, from feelings of dislocation from society and social institutions. Alienation and anomie may also account for the interesting finding that BICT are higher in ethnic minority individuals (Crocker et al, 1999; Parsons et al, 1999; Bird and Bogart, 2003) because these are groups who, traditionally, have not been involved in government and other business, political and social institutions, and hence feel disconnected from authoritative decision-making processes.…”
Section: Discussionmentioning
confidence: 99%
“…Not only are beliefs in conspiracy theories widespread and on the increase (e.g., Goertzel, 1994; Swami et al, 2011), they are also prone to a third person effect whereby we feel others believe in conspiracy theories more than we do (Douglas and Sutton, 2008). Conspiracy beliefs also have profound importance in a society where conspiracy accounts are implicated in erroneous interpretations of important events (Leman and Cinnirella, 2007), may be associated with mistrust of political and social institutions (Kramer, 1999), and affect behavior such as the decision whether to pursue health care (Bird and Bogart, 2003; Tickner et al, 2010) or cooperate with the criminal justice system (Parsons et al, 1999). It is somewhat surprising then, that with some notable exceptions (e.g., Graumann and Moscovici, 1987; Swami et al, 2011), comparatively few studies have sought to examine factors and processes that are associated with beliefs in conspiracy theories.…”
mentioning
confidence: 99%
“…applies more to people who believe in conspiracy theories than to people who do not believe in conspiracy theories. Moreover, conspiracy believers are more likely to be members of often socially disadvantaged minority groups (Crocker, Luhtanen, Broadnax, & Blaine, 1999;Freeman & Bentall, 2017;Parsons, Simmons, Shinhoster, & Kilburn, 1999;Stempel, Hargrove, & Stempel, 2007;Uscinski & Parent, 2014), and are more likely to report a feeling of powerlessness and anomie (Abalakina-Paap, Stephan, Craig, & Gregory, 1999;Goertzel, 1994;Jolley & Douglas, 2014a). Given that "rejection is an indicator of stigma" (Miller & Kaiser, 2001, p. 190), this could be seen an indirect hint in favor of the stigmatized condition of conspiracy believers.…”
Section: The Hypothesis Of Conspiracy Theories As a Social Stigmamentioning
confidence: 99%
“…Estes resultados sugerem a existência de uma disposição psicológica estável, semelhante aos traços de personalidade (Brotherton, 2015). Em termos cognitivos e afetivos, fortes crenças em teorias conspiratórias também estão associadas à desconfiança social generalizada (Goertzel, 1994;Darwin, Neave, & Holmes, 2011), descontentamento com a sociedade (Goertzel, 1994), hostilidade (Abalakina-Paap, Stephan, Craig, & Gregory, 1999), cinismo (Parsons, Simmons, Shinhoster, & Kilburn, 1999), desafio à autoridade (Swami, Chamorro-Premuzic, & Furnham, 2010), ansiedade (Swami et al, 2013), desagradabilidade (Bruder, Haffke, Neave, Nouripanah, & Imhoff, 2013), necessidade de ser único (Lantian, Muller, Nurra, & Douglas, 2017), menor pensamento analítico, abertura à mudança e maior pensamento intuitivo (Swami, Voracek, Stieger, Tran, & Furnham, 2014). Importante notar também que indivíduos com fortes crenças conspiratórias podem ser mais suscetíveis a certos erros sistemáticos de raciocínio indutivo, como o viés da intencionalidade (Brotherton & French, 2015), o viés da proporcionalidade (McCauley & Jacques, 1979) e o viés confirmatório (McHoskey, 1995).…”
Section: Introductionunclassified