Andrew G. Livingstone’s research while affiliated with University of Exeter and other places

OPEN ACCESS - Research highlights the long‐term collective effects of mass human rights violations (MHRVs) on survivors’ wellbeing. This multi‐method, multi‐context paper combines the social identity approach (SIA), transitional and social justice theories and human rights‐conceptualised wellbeing to propose a human rights understanding of trauma responses and experiences in the context of MHRVs. In Study 1, ethnographic research in four locations in Kosova, 5 years post war indicates that lack of perceived conflict‐related and social justice is experienced as a key contributor to survivors’ individual and collective wellbeing. In Study 2, 61 semi‐structured interviews with MHRVs survivors from post‐war Kosova, post‐conflict Northern Ireland and post‐dictatorship Albania two to three decades post conflict also show that such justice experiences inform wellbeing. These studies illustrate the importance of expanding the SIA to health and trauma theories by taking account of a human rights‐conceptualised wellbeing as well as adopting a holistic analysis of justice perception.

This research tested the impact of how group members appraise their collective history on in-group identification and group-based action in the African context. Across three experiments (Ns = 950; 270; and 259) with Nigerian participants, we tested whether the effect of historical representations–specifically the valence of the in-group’s collective history–on in-group engagement, in turn, depends on whether that history is also appraised as subjectively important. In Study 1, findings from exploratory moderated-mediation analyses indicated that the appraised negative valence of African history was associated with an increase in identification and group-based action when African history was appraised as unimportant (history-as-contrast). Conversely, the appraised positive valence of African history was also associated with an increase in identification and group-based action when African history was also appraised as important (history-as-inspiration). Studies 2a and 2b then orthogonally manipulated the valence and subjective importance of African history. However, findings from Studies 2a and 2b did not replicate those of Study 1. Altogether, our findings suggest that the relationship between historical representations of groups and in-group identification and group-based action in the present is more complex than previously acknowledged.

Social connection and integration between international students and ‘home’ students is a major challenge that has implications for student experience and wellbeing, among other things. Following growing evidence of the importance of felt understanding in improving relations between groups on the one hand, and predicting better wellbeing on the other, we tested a structured communication procedure aimed at fostering felt understanding in intergroup communication between international students and UK students (total N = 175). Online communication between international and UK students was structured to involve a ‘reflecting back’ step in which participants not only disclose to others, but then share back what they understood from an interaction partner’s disclosure. Then, participants responded to three sets of measures: intergroup relational outcomes (e.g., intergroup anxiety), identification and process variables (e.g., life meaning), and wellbeing (e.g., life satisfaction). Results showed that ‘reflecting back’ (vs. control condition) effectively generated intergroup felt understanding, which in turn predicted better intergroup relational outcomes and wellbeing. The findings contribute to the integration of perceived responsiveness in interpersonal relationships and intergroup contact literature.

Felt understanding, defined as the belief that others understand one’s own values and experiences, has been found to be a critical factor for fostering social relationships and improving wellbeing. However, we still know little in phenomenological terms about the experience of feeling understood when it comes to group memberships and social identities. To explore the experiences of feeling understood, we interviewed 21 international students attending a university in the United Kingdom. Thematic analysis based on descriptive phenomenology suggests that expectations of shared social identity and the experience of high-quality listening and others’ responsiveness are psychological factors that can lead to feeling (mis)understood. Material and structural factors such as organisational barriers and power inequalities between international students and the host community also shape the experience of being misunderstood. Feeling (mis)understood is then implicated in self-confidence, wellbeing, belonging, and social functioning. Key implications include the value of integrating perspectives on shared social identity and high-quality listening, and how people feel misunderstood by not only people, but by other entities such as institutions to which they belong.

This research tested the impact of how group members appraise their collective history on in-group identification and group-based action in the African context. Across three experiments (Ns = 950; 270; and 259) with Nigerian participants, we tested whether the effect of the appraised valence of the in-group’s collective history on in-group engagement, in turn depends on whether that history is also appraised as subjectively important. In Study 1, findings from exploratory moderated-mediation analyses indicated that the appraised negative valence of African history was associated with an increase in identification and group-based action when African history was appraised as unimportant (history-as-contrast). Conversely, the appraised positive valence of African history was also associated with an increase in identification and group-based action when African history was also appraised as important (history-as-inspiration). Studies 2a and 2b then orthogonally manipulated the valance and subjective importance of African history. However, findings from Studies 2a and 2b did not replicate those of Study 1. Altogether, our findings suggest that the relationship between historical representations of groups and in-group identification and group-based action in the present is more complex than previously acknowledged.

Intergroup felt understanding—the belief that outgroup members understand and accept ingroup perspectives—has been found to predict positive intergroup outcomes, but the mechanism through which it has its positive effects is unclear. Across eight studies, we tested the hypothesis that felt positive regard—the perception that outgroup members like and respect ingroup members—mediates the positive effects of felt understanding on outcomes like outgroup trust. Studies 1–6 (total N = 1,366) included cross-sectional and experimental designs and a range of intergroup settings such as Sunni–Shia relations in Lebanon, gender relations, and support for “Brexit” in the United Kingdom. Results of meta-analytic structural equation models across these studies provided evidence of the indirect effect of felt understanding via felt positive regard on outcomes including trust and positive relational emotions. Study 7 (N = 307) then tested the causal effect of felt positive regard through a direct manipulation. Findings confirmed that felt positive (vs. negative) regard did lead to more positive intergroup perceptions. Finally, Study 8 (N = 410) tested the indirect effect as a within-person change process using a year-long, two-wave study of the conflict in Chile between Indigenous Mapuche and Non-Indigenous Chileans: Change over time in felt understanding indirectly predicted change over time in trust via change in felt positive regard. We consider the theoretical implications of the findings for how intergroup relations may be improved and the possibilities presented by felt understanding for intervention development.

How can intergroup trust and forgiveness be fostered in the face of violent, large-scale intergroup conflict? We addressed this challenge by testing the role of intergroup felt understanding—the extent to which outgroup members are perceived to understand ingroup perspectives—in predicting Ukrainian nationals’ inclinations to trust and forgive Russians for the conflict that has affected Ukraine since 2014. We did so using representative longitudinal data ( N = 743; three time points) collected 6 months before Russia’s full-scale invasion. Pre-registered analysis of dynamic mediation models confirmed that increases over time in felt understanding predicted increases over time in perceived positive regard, which in turn predicted increased outgroup trust and forgiveness over time. A mini-multiverse analysis indicated that this pattern was also largely robust to varying time point specifications. The findings provide further evidence that the feeling of being understood may be a key psychological factor that enables reconciliation.

Wellbeing issues among international students in the UK higher education have been recognised as a crisis. To address this, we integrate social identity and felt understanding approaches to wellbeing and mental health, testing whether felt understanding (the belief that others understand oneself) is an important process through which social identity predicts better wellbeing, over and above other, more established mediators (social support, life meaning, and personal control). International university students (including both undergraduates and postgraduates, N = 301) completed an online survey that measured three sets of variables: social identity variables (ingroup identification, multiple identities, multiple identity compatibility); process variables (social support, felt understanding, life meaning, personal control); and wellbeing outcomes (e.g., depression, anxiety, stress). Path analyses confirmed that felt understanding predicted better wellbeing outcomes over and above the other mediators. Additionally, indirect effects from social identity variables to wellbeing via felt understanding were consistently significant, even when adjusting for the other mediators. The results are consistent with the idea that felt understanding is an under‐acknowledged resource through which social identities protect wellbeing. The findings contribute to “social cure” research and have implications for promoting wellbeing services from the perspective of group memberships. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement .

Group members’ appraisals of their in-group’s collective history have been found to shape their engagement with the in-group and its collective goals. We add to this research by examining the complexity and dimensionality of how group members appraise collective history, and how different forms of appraisals relate to different forms of in-group engagement. We do so by (1) outlining four key dimensions – richness, clarity, valence and subjective importance – of how an in-group’s collective history can be appraised, and (2) examining how these appraisal dimensions relate to group members’ engagement with the in-group. Focussing on the African in-group category, we tested these ideas using a qualitative, essay writing approach. Analysis of responses (N = 33) indicated varied use of each of these dimensions of collective history appraisal, and that they relate to in-group engagement in differing ways. Two specific rhetorical strategies were identified: deploying the in-group’s history as a contrast; and deploying the in-group’s history as an inspiration. When collective history was appraised as rich, complex, negatively-valenced and unimportant, it was characterised as something from which the in-group should break away (history-as-contrast). Conversely, when collective history was appraised as rich, complex, positively-valenced and important, history was characterised as something to be used as a resource for the in-group (history-as-inspiration). Our findings build a fuller and more nuanced picture of how collective history shapes in-group engagement in a non-western setting.