Julie Caouette

The Problem with Self-Forgiveness: Forgiving the Self Deters Readiness to Change Among Gamblers

Self-forgiveness is generally understood to be a mechanism that restores and improves the self. In the current study, we examine the possible deleterious consequences of forgiving the self among gamblers—specifically in regard to gamblers’ readiness to change their problematic behavior. At a large Canadian university, 110 young adult gamblers’ level of gambling pathology was assessed, along with their readiness to change and self-forgiveness for their gambling. Participants were 33 females and 75 males (2 unspecified) with a mean age of 20.33. Results revealed that level of pathology (at risk vs. problem gamblers) significantly predicted increased readiness to change. Self-forgiveness mediated this relationship, such that level of gambling pathology increased readiness to change to the extent that participants were relatively unforgiving of their gambling. Implications for seeking professional assistance as well as treatment and recovery are discussed.

Belief in the Malleability of Groups Strengthens the Tenuous Link Between a Collective Apology and Intergroup Forgiveness

Although it is widely assumed that collective apologies for intergroup harms facilitate forgiveness, evidence for a strong link between the two remains elusive. In four studies we tested the proposition that the apology–forgiveness link exists, but only among people who hold an implicit belief that groups can change. In Studies 1 and 2, perceived group malleability (measured and manipulated, respectively) moderated the responses to an apology by Palestinian leadership toward Israelis: Positive responses such as forgiveness increased with greater belief in group malleability. In Study 3, university students who believed in group malleability were more forgiving of a rival university’s derogatory comments in the presence (as opposed to the absence) of an apology. In Study 4, perceived perpetrator group remorse mediated the moderating effect of group malleability on the apology–forgiveness link (assessed in the context of a corporate transgression). Implications for collective apologies and movement toward reconciliation are discussed.

The Chains on All My People Are the Chains on Me: Restrictions to Collective Autonomy Undermine the Personal Autonomy and Psychological Well-Being of Group Members.

Four studies assessed the potentially detrimental effects that restrictions to collective autonomy (i.e., a group’s freedom to determine and practice its own identity) may have for the personal autonomy and psychological well-being of group members. In Study 1, using 3 distinct samples (NSample1a = 123, NSample1b = 129, NSample1c = 370), correlational and cross-cultural evidence indicates that perceived restrictions to the collective autonomy of one’s group is directly associated with reduced personal autonomy, and indirectly associated with diminished well-being through personal autonomy. In Study 2 (N = 411), a longitudinal assessment of group members over 3 time-points during a 4-month period found that group members who perceived greater collective autonomy restriction also experienced reduced personal autonomy, and in turn, reduced psychological well-being over time. In Study 3 (N = 255), group members described a time during which their ingroup had (or did not have) its collective autonomy unduly restricted by other groups. Participants who were primed to think that their group lacked collective autonomy reported reduced feelings of personal autonomy, and reduced psychological well-being (compared with those primed to think their group had collective autonomy). In Study 4 (N = 389), collective autonomy was manipulated within the context of an intensive laboratory simulation. Collective autonomy-restricted group members experienced less personal autonomy than those who did not have their collective autonomy restricted. Together these findings suggest that restrictions to a group’s collective autonomy may have detrimental consequences for the personal autonomy and psychological well-being of group members.

DON'T BLAME ME FOR WHAT MY ANCESTORS DID

“Although textbook authors no longer sugarcoat how slavery affected African Americans, they minimize White complicity in it. They present slavery virtually as uncaused, a tragedy, rather than a wrong perpetrated by some people on others” (Loewen, 1995, p. 138).