Creating the sacred from the profane: Collective effervescence and everyday activities

Gabriel, Shira; Naidu, Esha; Paravati, Elaine; Morrison, Carrie; Gainey, Kristin

doi:10.1080/17439760.2019.1689412

Cited by 41 publications

(38 citation statements)

References 44 publications

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“…All psychosocial mechanisms studied showed large effect sizes (>0.60). Moreover, PES has a positive, large-magnitude relation with the experience of transcendence, generated upon contact with collective symbols and values (van Cappellen and Rimé, 2014;Gabriel et al, 2020). Large effect sizes were found, although more moderate in general, with variables related to cohesion and social integration, such as social identity or identity fusion, in concordance with previous research (e.g., Khan et al, 2015;Bäck et al, 2018).…”

Section: Resultssupporting

confidence: 87%

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Section: Resultssupporting

confidence: 87%

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“…Moreover, we cannot ensure our results are due to participating in nationalistic collective ritual and not mere nationalistic priming or individual affirmation through enhancing the sense of belonging to a specific group such as family or friends. This is an important limitation because current research has shown that positive emotions usually associated with collective rituals have been observed also when people share with other people in small groups in daily activities (Gabriel et al, 2019). In order to discard these alternative explanations, we should conduct research including a nationalistic nonritual condition and manipulating the composition of the group that participates in the ritual.…”

Section: Limitations and Future Researchmentioning

confidence: 99%

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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“…Participation in these ritualized collective actions is related to a series of positive effects on wellbeing, both individually and collectively. At the same time, such the participation in these ritualized collective actions is linked to a series of psychosocial mechanisms (behavioral and attentional synchrony, PES, and intense self-referential and self-transcendent emotions), which have been empirically studied in previous research with other collective rituals and meetings (e.g., Páez et al, 2015;Gabriel et al, 2017Gabriel et al, , 2020Wlodarczyk et al, 2020).…”

Section: Resultsmentioning

confidence: 99%

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Creating the sacred from the profane: Collective effervescence and everyday activities

Cited by 41 publications

References 44 publications

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

Table_1.DOCX

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