With widespread fears of climate change, global warming, and policymakers calling for reducing our consumption, it is important that we have an understanding of antecedents of consumers’ environmentally-friendly consumption behaviors. In this research, we conduct two studies to examine the interaction effect of environmental identity and perceived responsibility for global warming on consumers’ collective guilt and its subsequent effect on intentions to engage in environmentally-friendly behaviors. Further, we examine a mechanism by which the feeling of collective guilt may be avoided by some. Extending the study by Ferguson and Branscombe (2010), we show that when environmental degradation is perceived to be caused by humans (as opposed to natural factors), it leads to a feeling of collective guilt among those who identify highly with the environment. This collective guilt encourages environmentally-friendly consumption behavior.

With widespread fears of climate change, global warming, and policymakers calling for reducing our consumption, it is important that we have an understanding of antecedents of consumers’ environmentally-friendly consumption behaviors. In this research, we conduct two studies to examine the interaction effect of environmental identity and perceived responsibility for global warming on consumers’ collective guilt and its subsequent effect on intentions to engage in environmentally-friendly behaviors. Further, we examine a mechanism by which the feeling of collective guilt may be avoided by some. Extending the study by Ferguson and Branscombe (2010), we show that when environmental degradation is perceived to be caused by humans (as opposed to natural factors), it leads to a feeling of collective guilt among those who identify highly with the environment. This collective guilt encourages environmentally-friendly consumption behavior.

abstract: Protectors who do harm are often punished more severely because their crime is perceived as a betrayal of trust. Two experiments test whether this will generalize to protectors who incur harm while serving in their protective role, and if not, whether collective guilt for the harm they suffered provides an explanation. Study 1 tested competing hypotheses that a veteran (versus civilian) with PTSD would be punished either more harshly because of the trust betrayal, or more leniently because of increased guilt about the harm the veteran suffered during war. Men and women were both more lenient toward a veteran (versus civilian) but this effect was mediated by collective guilt only among men. In Study 2, guilt inductions increased leniency among participants less likely to classify the veteran as an in-group member (women, low national identifiers), but not in those who are more likely to classify the veteran as an in-group member (men, high national identifiers), who were lenient without any guilt inductions. / Dissertation/Thesis / Masters Thesis Psychology 2015

The January 2021 edition of PMLA housed an entire cluster on "Indigenous Literatures and the Anthropocene," in which at least four of the eight non-Indigenous contributors directly addressed and supported a call for learning from and collaborating with Indigenous voices. The unanimity of the discussion dissolves somewhat drastically when considering exactly how this should be done, leading Melanie Taylor to voice one of the framing questions of the cluster: "If it is increasingly clear that not all members of Anthropos are equal drivers of the Anthropocene, and that not all are uniformly compromised by its havoc, how can we begin to manufacture a communal will to redress it?" (Taylor 10). My thesis presents as a potential solution collective environmental guilt—collective guilt responding to the specifically ecological violence enacted by settler-societies. William Kent Krueger's This Tender Land and Geraldine Brook's Caleb's Crossing, two works of settler-authored historical fiction, utilize collective environmental guilt to manufacture a communal will in their popular readerships by demonstrating and assigning guilt to the settler-collectives of their protagonists before guiding readers to embrace and center Indigenous ecologies as a potential path to mitigating that guilt and promoting positive environmental change. As settler-authored works, the texts offer an alternative mode of engagement with Indigenous knowledges for an audience traditionally outside of scholarly discourse's reach in a way that models a path for ally authorship supporting Indigenous environmental movements.

J.M. Coetzee’s Disgrace was published during a defining moment in South African history in 1999. Five years earlier Nelson Mandela had been elected president after the first general election. The healing process in a country divided by race and a history marked by racial crimes, committed under long time by collective actions of many generations of colonizers, was a decisive historical necessity. Disgrace illustrates the economical and emotional mechanisms of sexual exploitation of women in post-apartheid South African society. Those socioeconomic mechanisms are fueled by postcolonial hate, making the reconciliation process difficult in the new democracy. The aim of this bachelor project is to show how Coetzee’s Disgrace contextualizes the collective humanitarian guilt and disgrace caused by sexual oppression of woman and illustrates the challenges that post-apartheid South Africa faces to reconcile with the racial crimes committed during apartheid when sexual crimes continue under the historical shadow of colonial power and postcolonial hatred.

The purpose of this study is to conduct a thematic linguistic analysis of survey responses to museum-quality images depicting various Native American and white settler encounters. The survey asked participants to provide written responses (fill in the blank prompts) to a selection of twelve images composed of photographs and paintings representing one or more of three overarching themes: violence, immersion, and goodwill/collaboration. The research focused on four demographic groups: Latter-day Saints, Native Americans, museum employees, and total participants. Each response was individually analyzed by hand and assigned appropriate classification tags based on the types of words their responses contained including one or more of the following categories: positive, negative, neutral, pushed fear/propaganda, guilt, curiosity, questioning image/artist, questioning accuracy, loaded, wanting more information, and connection/empathy. After the initial analysis, I created word frequency corpuses to calculate word frequency for each image and group. The differing word frequency corpuses showed that high frequency 3 words did not change much among gender, age, or location but a large variation did exist among terms used less than five times. The identification markers that showed the most variance between interpretations of the artwork were museum employees and Native Americans.

The memory of expulsions among the expelling groups has been fairly studied, and has potential to create new conflicts. This qualitative study uses in-depth interviews to describe the memory of the 6-7 September events and the Greek minority in Istanbul among a group of Turkish descent people living in Beyoglu, Istanbul. Further the study compares the memory with the written history and explains why the memories of the past are shaped according to the present. The Greek minority of Istanbul are remembered in words of friendship and neighbourliness, but these memories are rather a nostalgia of the past for present needs than an image of the past itself. The memories of the events among the studied group are dominated by the general destruction occasioned by the riots but tend to contradict the violence towards the Greek minority. There exists a discrepancy between the memory and the written history concerning the acts of violence during the riots, the underlying causes of the riots and the period after the events. This article explains the reconstructed memory as a product of strategies for avoiding the experience of collective guilt.

Syftet med denna kvantitativa studie var att kartlägga förekomsten av mäns kollektiva skuld gentemot kvinnor i arbetslivet och dess eventuella samvarians med mäns attityd till könsbaserad ojämlikhet på arbetsplatsen. Även skillnader i kollektiv skuld och attityd till könsbaserad ojämlikhet mellan unga (18–41 år) och äldre (42–65 år) män undersöktes. En enkät delades ut till manliga anställda på ett internationellt telekombolag. Enkäten bestod av frågor översatta från Branscombe Collective Guilt Scale (BCGS) som mätte grad av kollektiv skuld samt frågor från Men´s Polarized Gender Thinking Questionnaire (MPGQ) som mätte mäns attityd till könsbaserad ojämlikhet på arbetsplatsen. Resultatet visade att kollektiv skuld hos män förekommer. En signifikant korrelation uppmättes mellan MPGQ och BCGS. Unga män rapporterade signifikant högre grad av kollektiv skuld jämfört med äldre män. Ingen signifikant skillnad uppmättes i attityd mellan grupperna. Denna studie belyser förekomsten av kollektiv skuld, dess koppling till attityd samt ålders inverkan på kollektiv skuld. / The purpose of this study was to examine the occurrence of collective guilt among men against women in working life and its possible correlation with men's attitude towards gender-based inequality at the workplace. Differences in collective guilt and attitude towards gender-based inequality between young (18-41 years) and elder (42-65 years) men was studied. A survey was distributed to an international telecom company. The survey was based on the Branscombe Colletive Guilt Scale (BCGS) which measured the level of collective guilt and the Men´s Polarized Gender Thinking Questionnaire (MPGQ) which measured men's attitude towards gender-based inequality in the workplace. The result demonstrated that collective guilt in men occurred. A significant correlation was measured between MPGQ and BCGS. Young men reported significantly higher levels of collective guilt compared to older men. This study illustrates the existence of collective guilt, its link to attitude, as well as the age's impact on collective guilt.

This diploma thesis deals with reflecting of the World War II in consciousness of the contemporary German generations, which have no direct experience of the period in question. The aim is to answer the question of whether there still persists a feeling of "collective guilt" for the crimes perpetrated on the other nations, especially on the Czech nation. The thesis thus defines a concept of guilt, and follows the public discussion and interpretation of history in Germany at the present time, as well as in the post-war period. For this purpose, it observes the official German policy, activities of civil society and public by means of media, literature and cultural and educational activities. The thesis also analyses historical facts of the post-war period in Germany and development of German-Czechoslovak/Czech relations and their importance for the contemporary German interpretation of history.

Main focus of this thesis is guilt and forgiveness, based on the analysis of the texts of Karl Jaspers (The Question of German Guilt), Anthony J. Steinbock (Moral Emotions: Reclaiming the Evidence of the Heart) and Vladimir Jankélévitch (Forgiveness). The above mentioned topics are followed by analysis of resentment which is closely related to both of these topics. The first part of the thesis is focused on the classification of the guilt, presented by Karl Jaspers, ie. The particular types of guilt are discussed here: the criminal, the political, the moral and the mathaphysical guilt. Following topic is focusing on the collective guilt and related questions. Jaspers' classification of guilt is folowed by Steinbock's analysis of the experence of guilt. Steinbock, in difference form Jaspers, focuses manily on the fundamental features of guilt that is considered as an experience. That presents a good addition to to Jaspers' concept of guilt which does not concern at these questions, or does so only partly. In the next part the topic of repentance, as elaborated by Steinbock, is presented. The repentance is a possible consequence of guilt, has some features in common with guilt, and is condition of possibile forgiveness. The final part of the thesis combines conceptions of both authors aiming not only...