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The present study explored the role of perceived societal norms of multiculturalism in the engagement of cultural identity styles (hybridising‐HIS and altenating‐AIS) and, in turn, their impact on bicultural identity consolidation and cultural identity conflict. We examined 293 Chinese Americans' perceptions about the extent to which culturally diverse groups are in contact with one another (multicultural contact); whether diversity is valued and appreciated (multicultural ideology); and whether there are policies and practices that support and accommodate diversity (multicultural policies and practices) in the United States. Results from a path analysis showed that multicultural ideology was negatively associated with AIS and cultural identity conflict. Multicultural contact was positively associated with HIS and bicultural identity consolidation. Multicultural policies and practices had no significant associations. The findings underscore the important role of perceived societal acceptance of multicultural ideology and perceived norms of multicultural contact in managing cultural identities. Furthermore, the study highlights that perceived multiculturalism norms as societal‐level factors combined with individual‐level cultural identity styles can influence the identity outcomes of multicultural individuals. Further research into the role of perceived societal norms for both majority and cultural minority individuals in identity integration is warranted. [ABSTRACT FROM AUTHOR]

This study investigated understandings of national group belonging in relation to attitudes toward foreign and established outgroups in Mauritius. Representative data were collected among the three numerically largest ethno-cultural groups (Hindus, Muslims, and Creoles; N total = 1770) and results confirmed a distinction between "being," "doing," and "feeling" Mauritian among all three groups, with some small differences for Creoles compared to Hindus and Muslims. Furthermore, "being" Mauritian was not significantly related to attitudes toward established and foreign outgroups. In contrast, the "doing" understanding was negatively associated with both attitudes, and the "feeling" understanding showed positive associations with both outgroup attitudes among all three participant groups. The findings make a novel contribution to the literature on how people understand national identity, how these understandings differ between ethno-cultural groups within a nation, and how these relate to attitudes toward foreign as well as established outgroups. [ABSTRACT FROM AUTHOR]

The current study examines dual identification (i.e., identification with one's ethnic and national cultures) and cultural identity styles (i.e., the ways in which one negotiates ethnic and national identities) as predictors of intergroup evaluations in a sample of 228 Chinese New Zealanders. It was hypothesized that dual identification predicts more positive ingroup and outgroup evaluations, but also more ingroup bias. Furthermore, we expected that the Hybrid Identity Style (HIS), which reflects blending ethnic and national identities, is linked to positive ingroup and outgroup evaluations, but that the Alternating Identity Style (AIS), which involves shifting between these identities depending on the circumstances, is associated with negative ingroup and outgroup evaluations. We also predicted that HIS moderates the link between dual identification and ingroup bias. As expected, multiple regression analysis indicated that dual identification predicted more positive ingroup evaluation and greater ingroup bias, and HIS moderated these effects. A high level of HIS buffered the influence of dual identification on ingroup bias. HIS was positively, and AIS was negatively associated with both ingroup and outgroup evaluations. The results suggest that HIS is a promising route to positive intergroup relations. [ABSTRACT FROM AUTHOR]

Abstract: Social psychological research on multiculturalism has mostly looked at recognition of differences and much less at equitable participation. The present study investigated adolescents’ fairness judgements of three democratic decision-making procedures (representative democracy, equal group representation, and proportional group representation) and one nondemocratic procedure (cultural group oligarchy) among Hindu (N =844), Muslim (N =630) and Creole (N =310) adolescents in Mauritius. We examined these judgements in two different contexts (i.e. school and national), and in relation to ethnic group identification, age and gender. Results show that representative democracy was viewed as the fairest decision-making procedure and cultural group oligarchy as the most unfair one. The group representation procedures were judged as relatively unfair although there were significant differences by ethnic group, age and gender. Strength of ethnic identification was linked to higher fairness ratings of democratic group representation procedures. The results are discussed in terms of morality, group positions and ideological representations of the Mauritian nation. [Copyright &y& Elsevier]

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out. L'identification à un groupe religieux est un type d'identité sociale important, mais peu étudié. La présente étude porte sur l'identification à un groupe religieux chez des adolescents de différentes croyances (hindoue, musulmane et chrétienne) habitant dans une Île Maurice multiculturelle. Cette étude s'intéresse aussi à la question de savoir comment les identités religieuses et nationales sont liées chez les adolescents de la majorité et de la minorité religieuse. À partir de trois groupes d’âges (de 11 à 19 ans, n = 2152) nous avons étudié la force de l'identification religieuse et au groupe national d'adolescents, le lien entre ces deux identités et leurs relations à l'estime de soi globale. À travers les groupes d’âges et religieux, les participants ont manifesté une identification plus forte à leur groupe religieux qu’à leur nation. L'identification aux deux catégories diminue en fonction de l’âge, à l'exception des musulmans pour lesquels une identification religieuse forte est présente tout au long de l'adolescence. L'association entre l'identification religieuse et nationale est positive quoique plus forte pour le groupe majoritaire hindou et pour les adolescents les plus jeunes. Nous avons étudié de quelle façon les identités religieuse et nationale se lient grâce à mesure directe d'auto‐identification et en combinant les mesures continues séparées d'identification. Nous avons trouvé quatre groupes distincts d'identification (s'identifiant avant tout à la religion, s'identifiant à la religion et à la nation, les neutres et les individus séparés) ayant chacun un lien différent avec l'estime de soi globale. Ceux qui s'identifient à la fois à la religion et à la nation rapportent un niveau d'estime de soi globale plus élevé. Il n'y a pas une correspondance exacte entre les groupes d'identification et les résultats de la mesure directe d'auto‐identification. Nous discutons des résultats en fonction de l'identité double et de la manière positive avec laquelle les adolescents peuvent gérer leurs identités multiples tout en prenant en compte le cadre idéologique dans lequel ces identités s'expriment. La identificación grupal religiosa es una identidad social importante pero que no se ha investigado lo suficiente. El presente estudio investiga la identificación grupal religiosa en adolescentes de diferentes religiones (hindú, musulmana, cristiana) que viven en un Mauricio multicultural. Además, se explora de qué manera las identidades grupales religiosas y nacionales armonizan entre los adolescentes de las religiones mayoritarias y minoritarias. Se examinaron la fortaleza de la identificación grupal religiosa y nacional de los adolescentes, las asociaciones entre estas dos identidades, y la relación con la autoestima global en tres grupos de distintas edades (11a 19 años, N = 2152). Entre edad y grupo religioso, los sujetos informaron sentirse más identificados con su grupo religioso que con la nación. La identificación con ambas categorías declina con la edad, con la excepción de los musulmanes cuya fuerte identificación religiosa estuvo presente a lo largo de la adolescencia. La asociación entre la identificación religiosa y nacional fue positiva aunque más fuerte para el grupo de mayoría hindú y los adolescentes más jóvenes. Se examinó la manera en que las identidades religiosas y nacionales armonizan por medio de una medida de autoidentificación directa y la combinación de las medidas separadas continuas de identificación. Se encontraron cuatro células distintas de identificación (predominantemente religiosa, compartida, neutra, y separada) que estuvieron asociadas de un modo distinto con la autoestima global. Los que tenían identificaciones compartidas informaron los niveles más elevados de autoestima. Los grupos de identificación no se correspondieron completamente con los hallazgos para la medida de autoidentificación directa. Se analizan los resultados a la luz del significado de la identidad compartida y la manera positiva en la que los adolescentes pueden manejar sus identidades múltiples, tomando en cuenta el marco ideológico donde se ven expresadas. [ABSTRACT FROM AUTHOR]

Objectives: We investigated adolescents' understandings of national group membership in multicultural Mauritius. We hypothesized that tolerance toward different cultures would be an important criterion for being Mauritian. In addition, national identity was expected to be defined in terms of "being," "feeling," and "doing." The type of definition, and whether stopping being Mauritian is perceived as possible, was expected to depend on age and national identification. Possible differences by cultural group membership were explored.Method: The sample consisted of 2,190 adolescents of predominantly the three main cultural groups in Mauritius (Hindus, Muslims, and Creoles; Mage = 14.8 years, SDage = 1.7; 53% girls, 47% boys). Multiple correspondence and regression analyses were used to test the hypotheses.Results: The most important criterion mentioned for being Mauritian was respecting cultural diversity. Further, the criteria for national belonging could be clustered into being, feeling, and doing Mauritian. Older adolescents and higher national identifiers defined national belonging more in terms of feeling and less in terms of being than younger adolescents and lower national identifiers. In addition, they considered national identity to be less changeable. There were no clear differences between the three cultural groups.Conclusions: This study reveals the central importance of mutual respect and tolerance as the defining criterion for being Mauritian. Moreover, the feeling, being, and doing clusters of criteria provide a theoretically interesting distinction for understanding national belonging. It is recommended to test their possible correlates further and to use adult samples as well. (PsycINFO Database Record (c) 2018 APA, all rights reserved). [ABSTRACT FROM AUTHOR]