Human values and ideological beliefs as predictors of attitudes toward immigrants across 20 countries: The country‐level moderating role of threat

Araújo, Rafaella de Carvalho Rodrigues; Bobowik, Magdalena; Vilar, Roosevelt; Liu, James H.; Zúñiga, Homero Gil de; Kus‐Harbord, Larissa; Lebedeva, Nadezhda; Gouveia, Valdiney Velôso

doi:10.1002/ejsp.2635

Cited by 24 publications

(19 citation statements)

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“…This result is not simply a result of these three countries' advanced economics, as Japan, S. Korea, and New Zealand, three wealthy societies in the Asia-Pacific all showed the opposite result (positive associations between COS and national identity). It appears that the relationship between national identity and COS can be produced by salient anti-immigration nationalist discourses prevalent in a certain time and place, as opposed to being a "natural relationship" between the two concepts (for details of the situation in Germany, see Schumann et al, 2019; for relevant research on global antiimmigration attitudes, see Araújo et al, 2020). Reese's (2007) framing theory is a promising avenue for understanding these results.…”

Section: Discussionmentioning

confidence: 99%

How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

Zhang

Liu

Cai

et al. 2020

The International Journal for the Psychology of Religion

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Cosmopolitan Orientation's (COS) relationship with personal religiosity, organizational religiosity, and national identity was examined in nationally representative samples from 19 societies (13 mainly Christian, 2 Muslim, and 4 societies with historically Buddhist influences, N = 8740). Multi-group structural equation models found that personal religiosity was a positive and significant predictor of global prosociality (willingness to help others in a global community) overall (b = .18), and in 13 of 19 societies. This relationship was stronger in countries higher on the Human Development Index. National identity was overall a weak and positive predictor of global prosociality (b = .06) and respect for cultural diversity (b = .07), but results were culturally variable. There were negative relationships between national identity and COS indicators in Germany, the UK and USA (countries with active antiimmigration discourses popularized by populist right-wing politicians). Separate analyses for different religious groups found that among Christians, personal religiosity was positively associated with global prosociality, respect for cultural differences, and cultural openness (in that order). Among Buddhists, both personal and organizational religiosity were associated with global prosociality and cultural openness. For the smaller sample of Muslims, the only significant association was the positive link between personal religiosity and global prosociality. Findings support the idea that, contrary to much established literature, there are country-level moderators, but no overall negative relationship between cosmopolitanism and religiosity or national identity at the individual-level across cultures. Historically, the conceptual relationship between religiosity, state sovereignty, and cosmopolitanism has been troubled. Cosmopolitanism, which involves identifying oneself as "a citizen of the world" (Brock, 2013), is often thought of as being "above religion and the state" (Pogge, 1992). It seeks to form a mandate for respecting human rights and taking responsibility for the welfare of others in a global community that transcends religion and state. However, the universality of this mandate is being interrogated on three fronts. One, religion can produce justifications for intergroup conflict ("Holy War") that contest core ideas in cosmopolitanism (Atran & Ginges, 2012; Preston et al., 2010). Two, states, and nationalists within them, are jealous of their sovereignty, and have mobilized against cosmopolitan (or supra-state) institutions like the European Union (Conversi, 2014). Three, cosmopolitanism assumes different forms in different parts of the world, so a universal form is hard to define (Appiah, 2005) and measure (Roudometof, 2012). However, the world continues to rise and fall together economically (Ritzer, 2011, Coronavirus response in 2020 as the most recent example), so there is a need for something that functions

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Section: Discussionmentioning

confidence: 99%

How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

Zhang

Liu

Cai

et al. 2020

The International Journal for the Psychology of Religion

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“…However, reliability is commonly low in value measures (e.g., Gouveia et al, 2014a;Schwartz, 2005) because a small number of items is used to cover a wide range of content (Knoppen & Saris, 2009). Although the dimensions are not homogeneous enough to achieve high reliability, human values have been used as an important construct in the social and cross-cultural psychology literature (Araújo et al, 2020;Gouveia et al, 2014a;Vilar et al, 2020). The coefficient of reliability was McDonald's omega (ω) assessed using a MACRO available for SPSS (Hayes & Coutts, 2020).…”

Section: Methodsmentioning

confidence: 99%

“…Continuous lines separate goals and the dashed lines separate needs. Adapted from Araújo et al (2020). constructs are key concepts in the psychological literature.…”

Section: Human Values and Personality Traitsmentioning

confidence: 99%

The Dark Side of Human Values: How Values are Related to Bright and Dark Personality Traits

et al. 2021

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In the present research, we replicate and extend previous findings on the relations between human values and bright\dark traits of personality, using the functional theory of human values (Gouveia, 2013). Specifically, we assessed which dark traits are associated with human values and whether the dark traits explained variance in values beyond the bright traits (Big Five). While prior research has investigated the relations between the three sets of constructs mainly in Western countries, we tested whether the findings hold in Brazil (N = 819). Although values are defined as positive constructs, several value subfunctions were positively correlated with the dark traits (e.g., excitement values with narcissism), while other relations were negative. Controlling for participants' age and gender, hierarchical regressions further revealed that dark traits explain variance in values beyond bright traits, although overall bright traits were more strongly associated with values than dark traits. Together, our findings replicate previous research. Implications for our understanding of the Dark Triad and cross-cultural research are discussed.

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“…The relationship between personal beliefs and attitudes toward immigrants has been well-studied. In particular, research on the relationship between ideological beliefs and attitudes to immigrants has emphasized the negative association between Right-Wing Authoritarianism (RWA) and Social Dominance Orientation (SDO) on attitudes toward immigrants ( Araújo et al, 2020 ) and the positive association with multi-cultural ideology (MCI) ( Grigoryev et al, 2019a ). RWA and SDO have been considered to be principle drivers of prejudice and out-group hostility, the first postulating dangerous world beliefs and the second proposing a perspective of the social world as a dangerous jungle ( Duckitt and Sibley, 2009 ; Sinn, 2019 ) while MCI has been considered to forward universalizing socio-functional motives ( Grigoryev et al, 2019a ).…”

Section: Introductionmentioning

confidence: 99%

“…RWA and SDO have been considered to be principle drivers of prejudice and out-group hostility, the first postulating dangerous world beliefs and the second proposing a perspective of the social world as a dangerous jungle ( Duckitt and Sibley, 2009 ; Sinn, 2019 ) while MCI has been considered to forward universalizing socio-functional motives ( Grigoryev et al, 2019a ). Recent work emphasizes an interaction between personality variables such as RWA and SDO and context (e.g., country-level threat) ( Araújo et al, 2020 ). The present study draws from Schwartz’s theory of values ( Schwartz, 1992 , 2006 ; Schwartz et al, 2012 ), which defines values as desirable trans-situational goals that serve as guiding principles in people’s lives.…”

Section: Introductionmentioning

confidence: 99%

Personal Value Preferences, Threat-Benefit Appraisal of Immigrants and Levels of Social Contact: Looking Through the Lens of the Stereotype Content Model

Walsh

Tartakovsky

2021

Front. Psychol.

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The study examines a model proposing relationships between personal values, positive (i.e., benefits) and negative (i.e., threats) appraisal of immigrants, and social contact. Based on a values-attitudes-behavior paradigm, the study extends previous work on personal values and attitudes to immigrants by examining not only negative but also positive appraisal and their connection with social contact with immigrants. Using a representative sample of 1,600 adults in the majority population in Israel, results showed that higher preference for anxiety-avoidance values (self-enhancement and conservation) was related to higher levels of perceived threat and lower levels of benefit, while higher preference for anxiety-free values (self-transcendence and openness to change) was related to higher levels of perceived benefits and lower levels of threat. Greater opportunities for contact and perceived benefits and lower levels of threats were related to more social contact. The model showed good fit across the total sample, and across four diverse immigrant groups in Israel (diaspora immigrants from the Former Soviet Union, Ethiopia and Western countries, and asylum seekers). In line with a Stereotype Content Model, which suggests that group-specific stereotypes are related to social structural characteristics of the group, associations between variables differed by group. Results strengthen a theoretical conceptualization that posits an indirect relationship between personal value preferences and behavior through group appraisal. They highlight the importance of comprehensive conceptualizations including both positive and negative appraisal of immigrants, which take into account the way different groups may be appraised by the majority population.

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Human values and ideological beliefs as predictors of attitudes toward immigrants across 20 countries: The country‐level moderating role of threat

Cited by 24 publications

References 77 publications

How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

How Do Religiosity and National Identity Relate to Cosmopolitanism? An Empirical Study Using Representative Samples in Christian, Muslim, and Buddhist Societies

The Dark Side of Human Values: How Values are Related to Bright and Dark Personality Traits

Personal Value Preferences, Threat-Benefit Appraisal of Immigrants and Levels of Social Contact: Looking Through the Lens of the Stereotype Content Model

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