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Recently, a growing number of studies has shown the relevance of Moral Identity to explain (im)moral conduct. The present study compared two moral identity measures in two independent samples (N = 282 and 245): i.e., the Moral Identity Scale (Aquino and Reed, Journal of Personality and Social Psychology 83:1423-1440, 2002) and the Moral Identity Questionnaire (Black and Reynolds, Personality and Individual Differences 97:120-129, 2016). The results revealed that the two scales are rather modestly correlated, which raises the question of whether they are measuring the same construct. Overall, hierarchical regression analyses revealed that the Moral Identity Questionnaire subscales were the superior predictors of (self-reported) moral behavior. Accordingly, this study suggests the use of the Moral Identity Questionnaire over the use of the Moral Identity Scale for the prediction of (im)moral behavior. Future research, however, should also include behavioral measures of (im)moral behavior rather than relying on self-reported behavior only., Author(s): Tassilo Tom Tissot [sup.1] , Alain Van Hiel [sup.1] , Leen Haerens [sup.1] , Bram Constandt [sup.1] Author Affiliations: (1) grid.5342.0, 0000 0001 2069 7798, Ghent University, , Ghent, [...]

As nations worldwide diversify, societal institutions are increasingly faced with the challenging task to resolve issues regarding ethnic, cultural, and linguistic matters. In the present contribution, we review evidence for a theoretical model that highlights the relevance of procedural fairness for dealing with such ethnic-cultural issues. Our collective model of procedural fairness (CPF) explains the reactions to fairness enactment of different stakeholders: Minority groups that receive fair treatment, third-party minority groups, and the majority. For minority groups, ethnic-cultural procedural fairness effects emerge through self-categorisation processes, leading to positive leader evaluations and decision acceptance, as well as increased feelings of societal inclusion, well-being, and social trust. For the majority group, CPF holds that responses to ethnic-cultural procedural fairness are driven by higher-order moral standards of rightful conduct towards disadvantaged group members. Taken together, the present contribution accentuates the usefulness of ethnic-cultural procedural fairness as a social engineering tool in diverse societies. [ABSTRACT FROM AUTHOR]

Objective: Recent research shows that for clients who identify as ethnic minority group members, therapists' effort to include ethnic‐cultural topics in therapy conversations—that is, broaching—is important for clients' evaluations of therapy and symptom improvement. However, little is known about how this is experienced by clients and how different patterns of broaching behaviours are related to the therapeutic process. This study aimed to identify meaningful combinations of therapist broaching behaviours in a sample of clients that identify as ethnic minority group members in outpatient psychotherapy (N = 452; 64.6% women, 33.6% men, 1.3% nonbinary; 0.4% preferred not to say; Mage = 33.8). Methods: In the present research, we employed latent profile analysis to discern therapist profiles based on the similarity of their reported broaching behaviours. Group differences were analysed with Welch's analysis of variance. Results: Five profiles were delineated, each revealing specific broaching patterns. The obtained profiles were named Pending, Neutral, Inappropriate, Uninvolved and Engaged. Reported cultural identity concealment was lower and client‐estimated improvement higher in the Pending and Engaged profiles compared to the Inappropriate profile. Both the Neutral and Uninvolved profiles yielded scores in between. Conclusions: Pending and Engaged profiles are equally beneficial and the Inappropriate profile is the most harmful in terms of reported cultural concealment and client‐estimated improvement. Implications of findings for practice, training and research are discussed. [ABSTRACT FROM AUTHOR]

Objective: Outgroup empathy deficit research suggests that White U.S. citizens—especially those most prone to prejudice—should report minimal empathy for Black victims of police violence. We propose that this oft-cited phenomena is not inevitable, and the police-related experiences of those White individuals must be considered. To address this issue, we considered empathy toward a Black versus White woman victim of a fatal police shooting. We were particularly interested in identifying factors that might eliminate outgroup empathy deficits. Method: Two hundred and thirty White MTurk participants completed a right-wing authoritarianism (RWA) measure and reported the extent that they experienced police mistreatment. They were randomly assigned to read about a deadly White policeman shooting of a Black or White woman and reported the extent they believed Black people experienced unfair police mistreatment, their victim-directed empathy, and their compassion for her family. Results: There was clear evidence of inclusive victimhood consciousness (i.e., acknowledging that one's personal experiences are like those of an outgroup). Specifically, in the Black (but not White) victim condition, greater perceived personal police mistreatment predicted elevated perceived police mistreatment of Black individuals, which in turn was linked to heightened victim-directed empathy and family-directed compassion. Critically important, these effects were limited to high RWA participants. The Victim Race × Personal Police Mistreatment interaction was not significant for low RWA participants. Conclusions: In sum, among highly authoritarian White participants, police mistreatment experiences were positively associated with empathy for a Black woman victim of a deadly police shooting and compassion for her family. [ABSTRACT FROM AUTHOR]

The current research investigated an "ironic" consequence of a perceived procedural fairness climate vis-à-vis disadvantaged groups. Specifically, we examined whether the perception that societal institutions treat one's underprivileged group in a procedurally fair way negatively impacts upon minority group members' support for social change. Six studies (total N = 1,076) supported our claims. In survey Study 1 (Belgian ethnic minorities), procedural fairness climate perceptions were negatively related to support for social change. Cross-sectional Studies 2 (colored South Africans) and 3 (Hispanic Americans) further showed that this relationship is mediated by beliefs in minority mobility. Finally, Studies 4–6 (Asian and African Americans) provided experimental evidence corroborating our causal mediation model. Our findings align with literature demonstrating similar "ironic" effects of procedural fairness among advantaged group members, as they illustrate that the perception of a procedural fairness climate can analogously prevent disadvantaged group members from advocating changes that could alleviate their state of deprivation. [ABSTRACT FROM AUTHOR]