Negative characterisations of social groups threaten group members’ social identities evoking various group-protective responses. Drawing on research about the functions of lay conceptions of humanness in social perception, the current research investigated a novel group-protective strategy: believing that an in group’s negative traits (flaws) are fundamental aspects of ‘human nature’ (HN). A similar protective strategy has been documented when acknowledging flaws in the individual self; this was extended to the acknowledgement of in group flaws in the current studies. In Study 1 (N = 77),participants’ in group-descriptiveness ratings of flaws were most strongly predicted by their HN ratings of flaws, suggesting that people may selectively acknowledge HN flaws as in group-descriptive. Study 2 (N = 51) demonstrated that flaws were rated higher on HN when attributed to an in group than to an out group. However, this effect was not found for positive traits, suggesting that it may reflect a motivation to protect a threatened in group-identity. Study 3 (N = 79) replicated this asymmetrical ‘humanising of in group flaws’ effect, and found that it was independent of desirability. In addition in group-identification was measured in Study 3 and found not to moderate the humanising of in group flaws. / Finally, in Study 3 participants also rated traits on an alternative sense of humanness, known as ‘human uniqueness’ (HU). The asymmetrical humanising of in group flaws effect was not found for the HU dimension, indicating that HN may be better suited to the protective function of mitigating flaws. These studies indicate that HN beliefs are systematically related to in group flaw-acknowledgement and suggest that in order to mitigate their in group’s flaws and thus protect the value of their social identities, people may be motivated to (a) selectively acknowledge HN flaws as in group-descriptive; and (b) ‘humanise’ flaws attributed to their in group Further more, the current research supports the claim that HN is an important dimension of social perception (e.g., Haslam et al., 2008); extends the relevance of this dimension to perceptions of in groups; and suggests that the HN concept should be understood as dynamic and flexible, rather than fixed.

This practice-based research articulates a performer's perspective from within the rapidly expanding field of mixed music, wherein traditional acoustic instruments are augmented by means of live electronics. Contemporary technology presents a panoply of sonic and interactive affordances and diverse avenues of potential for a contemporary practice of the clarinet. Pursuing a move from a technically passive approach towards self-efficient onstage operation, the author articulates a journey in which a hybridity of instrumental expertise and technical naivety develops into an embedded practice. A framework of humanising is proposed to establish codes of practice based on the embodied skill and priorities of the onstage performer. A pragmatic and personal approach emerges to managing issues of sound, control, and engagement, with an emphasis on viable rehearsal and performance practices that ultimately privilege an ongoing attention to liveness. The portfolio of sound recordings and the observances contained in this thesis contribute to a growing body of performer-led accounts in a rich environment for the development of new creative work and collaboration, and to facilitating access to interactive music for performers wishing to explore the field. A set of case studies trace three broad roles across a spectrum of creative agency within an interdisciplinary practice of the clarinet, situated at a nexus of diverse approaches - from performing composed works (executant interpreter) to non-idiomatic free improvisation (enactive composer), via hybrid works that blur these authorial distinctions (enabled interpreter). Negotiating multiple, interdependent influences within these respective performance ecologies, and moving over time from a status of technical novice towards one of proficiency and expertise (Dreyfus & Dreyfus 1980), a growing sense of embodied instrumentality is encountered (Nijs et al. 2009). The additional technology becomes less an extension of the instrument, rather the performer becomes present in a new holistic entity (Riva 2009; Rebelo 2006), with an attendant, ongoing re-evaluation of personal sound concept. Instrumental musicianship is reframed as inhabiting an assemblage of tools that filter and resonate physical energy, identity, and culture, and is directed towards an optimal performing presence.

In April 1997 Kainos Community in HMP The Verne, Dorset, England became the first faith-based prison unit to be established in the Western world. The foundations and ethos of Kainos are based on Christian concepts of ‘loving your neighbour’ and forgiveness. The community operates as a hybrid therapeutic community (TC) and cognitive behavioural programme (CBP). It is open to and inclusive of prisoners of all faiths and none. The aim of this study is to explore the Kainos community ethnographically, guided by the principles of grounded theory and thematic analysis, in order to investigate whether or not Kainos ameliorates some of the de-humanising aspects of prison, and if so, how it rehumanises the prison space. Theoretically, this study highlights the dehumanisation of imprisonment, and illuminates the role that a holistic, Christian-based approach can play in terms of making the prison environment ‘more human’. My findings reveal that on Kainos there are physical, liminal and spiritual spatial mechanisms, in which a family of sub-themes interact to enable flourishing to occur. Kainos has created a physical space in which spaces of architecture and design; sensory experience; movement; and home interact to enable flourishing, whereby prisoners feel ‘more homely’, ‘free’, safe, and calm. Kainos has created a liminal space in which spaces of atmosphere; identity; home; and creativity interact to enable flourishing, empowering prisoners in their self-expression; as a cathartic tool; and as a means of regaining or creating a new identity. Kainos has created a spiritual space in which spaces of Christian activism, love, and forgiveness enable self-worth, healing, transformation, and meaningful change. The implication is that Kainos has created spaces of flourishing, safety and peace within an otherwise dehumanising carceral space, and this plays an important role in the process of transformational change imperative in the desistance process. If society must have prisons, this study concludes that Kainos provides a model for how they should be.