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We argue that because of a long history of intergroup conflict and competition, humans evolved to be tribal creatures. Tribalism is not inherently bad, but it can lead to ideological thinking and sacred values that distort cognitive processing of putatively objective information in ways that affirm and strengthen the views and well-being of one's ingroup (and that increase one's own standing within one's ingroup). Because of this shared evolutionary history of intergroup conflict, liberals and conservatives likely share the same underlying tribal psychology, which creates the potential for ideologically distorted information processing. Over the past several decades, social scientists have sedulously documented various tribal and ideological psychological tendencies on the political right, and more recent work has documented similar tendencies on the political left. We contend that these tribal tendencies and propensities can lead to ideologically distorted information processing in any group. And this ideological epistemology can become especially problematic for the pursuit of the truth when groups are ideologically homogenous and hold sacred values that might be contradicted by empirical inquiry. Evidence suggests that these conditions might hold for modern social science; therefore, we conclude by exploring potential ideologically driven distortions in the social sciences.

Introduction: The experience of a second victim phenomenon after an event plays a significant role in health care providers’ well-being. Untreated; it may lead to severe harm to victims and their families; other patients; hospitals; and society due to impairment or even loss of highly specialised employees. In order to manage the phenomenon, lifelong learning is inevitable but depends on learning motivation to attend training. This motivation may be impaired by overconfidence effects (e.g., over-placement and overestimation) that may suggest no demand for education. The aim of this study was to examine the interdependency of learning motivation and overconfidence concerning second victim effects. Methods: We assessed 176 physicians about overconfidence and learning motivation combined with a knowledge test. The nationwide online study took place in early 2022 and addressed about 3000 German physicians of internal medicine. Statistics included analytical and qualitative methods. Results: Of 176 participants, 83 completed the assessment. Analysis showed the presence of two overconfidence effects and in-group biases (clinical tribalism). None of the effects correlated directly with learning motivation, but cluster analysis revealed three different learning types: highly motivated, competent, and confident “experts”, motivated and overconfident “recruitables”, and unmotivated and overconfident “unawares”. Qualitative analysis revealed four main themes: “environmental factors”, “emotionality”, “violence and death”, and “missing qualifications” contributing to the phenomenon. Discussion: We confirmed the presence of overconfidence in second victim management competencies in about 3% of all persons addressed. Further, we could detect the same three learning motivation patterns compared to preceding studies on learning motivation in other medical competencies like life support and infection control. These findings considering overconfidence effects may be helpful for safety managers, medical teachers, curriculum developers and supervisors to create preventive educational curricula on second victim recognition and management.

With a view to consolidating the existing theory development and stimulating new conceptual thinking, this paper explores the implications of culture, religion (Islam), and the legal framework on women's employment and their limited advancement in the hospitality industry, one of the important elements of the economy in Jordan. A related aim is to contrast the egalitarian Islamic approach to gender equality with gender discriminatory tribal traditions that restrict women's employment and progression. Guided by religion, culture, and gender literature, this study uses a qualitative, content-based analysis. Drawing on open-ended questionnaires distributed to a diverse workforce across four tourist locations in Jordan, the results portray how tribalism and Bedouin customs embedded in the participants' interpretation and practices of their religion (along with the existing legal framework) are maintaining gender gaps in employment and positions of power. The results also reveal that despite the Islamic guidelines towards fairness and justice (haqq and adi) in employment, the tribal and Bedouin traditions restrict women's employment through patriarchal interpretations of Islam. Thus, the salient novelty and significance of this study were achieved through contributing to the theory development of the interrelations between religion, culture, and gender equality.

Against the background of recent methodological debates pitting ethnography against interviewing, this paper offers a defense of the latter and argues for methodological pluralism and pragmatism and against methodological tribalism. Drawing on our own work and on other sources, we discuss some of the strengths and weaknesses of interviewing. We argue that concern over whether attitudes correspond to behavior is an overly narrow and misguided question. Instead we offer that we should instead consider what interviewing and other data gathering techniques are best suited for. In our own work, we suggest, we have used somewhat unusual interviewing techniques to reveal how institutional systems and the construction of social categories, boundaries, and status hierarchies organize social experience. We also point to new methodological challenges, particularly concerning the incorporation of historical and institutional dimensions into interview-based studies. We finally describe fruitful directions for future research, which may result in methodological advances while bringing together the strengths of various data collection techniques.

This study is aimed to quantitatively classify the publications about the concept of tribalism and to reveal the reflections of the relevant concept in the literature. A systematic literature review was conducted with bibliometric analysis. The study examined 334 articles published between 2003 and 2023 that used the terms \"tribalism\", \"tribal\", or \"tribes.\" The articles were exported from Web of Science database in November 2023. The data set of the study was analyzed using the Bibliometix package in the R Studio program. In this context, content analysis and citation network analysis were performed on the data. As a result of the analysis, it was found that the number of articles published on tribalism has fluctuated over the years. Brand tribalism, culture and customer tribes are the most frequently used keywords along with tribalism. A diffraction occurred in 2016 and the words \"community\", \"brand community\", \"consumer tribes\" and \"brand\" came to the fore. In the last five years, tribalism, brand, brand tribalism and tribal marketing were the most trending topics. It was found that the most frequently cited articles regarding the concept of tribalism are mainly theoretical articles.

Anomie, as defined by sociologists, refers to a state of society characterized by deregulation and erosion of moral values. In the present conceptual analysis, we bring the concept of anomie under a social psychological spotlight. We explore the conditions under which anomie arises and develop a model outlining various responses to anomie. We define anomie as a shared perception of the state of society and propose that two conditions must be met for anomie to emerge. First, a society's social fabric must be perceived to be breaking down (i.e., lack of trust and erosion of moral standards). Second, a society's leadership must be perceived to be breaking down (i.e., lack of legitimacy and effectiveness of leadership). We highlight two key responses of individuals to an anomie situation: a contraction of the personal self and a contraction of the social self. We discuss how a psychology of anomie can inform and advance broader theorizing on group processes.

Focusing mainly on Asia, this article tracks a link between the collective, inalienable land‐tenure regimes currently associated with indigeneity and attempts to prevent piecemeal dispossession of small‐scale farmers through land sale and debt. Collective landholding is sometimes imposed by local groups on their own members as they act to defend their livelihoods and communities. More often, however, it has been imposed from outside, first by paternalistic officials of the colonial period and now by a new set of experts and advocates who assume responsibility for deciding who should and who should not be exposed to the risks and opportunities of market engagement. From the perspective of their proponents, however, attempts to institutionalize collective landholdings are not impositions at all. They simply confirm a culturally distinct formation naturally present among “tribal” or “indigenous” people. Yet rural populations have repeatedly failed to conform to the assumptions embedded in schemes designed for their protection. They cross social and spatial boundaries. Some demand recognition of individualized land rights as they respond to market opportunities. Others are unable to escape the extractive relations that visions of cultural alterity and harmonious collectivity too often overlook. Meanwhile, dispossessory processes roll on unrecognized or unobserved.

Animal ethicists have been debating the morality of speciesism for over forty years. Despite rather persuasive arguments against this form of discrimination, many philosophers continue to assign humans a higher moral status than nonhuman animals. The primary source of evidence for this position is our intuition that humans' interests matter more than the similar interests of other animals. And it must be acknowledged that this intuition is both powerful and widespread. But should we trust it for all that? The present paper defends a negative answer to that question, based on a debunking argument. The intuitive belief that humans matter more than other animals is unjustified because it results from an epistemically defective process. It is largely shaped by tribalism, our tendency to favor ingroup members as opposed to outgroup members. And this influence is distortive for two reasons. First, tribalism evolved for reasons unrelated to moral truths; hence, it would at best produce true moral beliefs accidentally. Second, tribalism generates a vast quantity of false moral beliefs, starting with racist beliefs. Once this intuition is discarded, little evidence remains that speciesism is morally acceptable.

Purpose The purpose of this study is to examine the antecedents and consequences of halal brand personality in the hospital industry by comparing Muslim and non-Muslim Islamic hospital visitors. Design/methodology/approach Online questionnaires were distributed to 113 Muslim and 100 non-Muslim Islamic hospital visitors using a purposive proportional sampling technique. The structural equation modelling (SEM) method was used, which is appropriate for complex model testing. SEM was used for both the second-order model and multigroup analysis to compare Muslim and non-Muslim visitors. Findings Self-expressive value was significantly affected by halal brand personality. Self-expressive value was a direct antecedent of brand tribalism, which affects brand loyalty. Brand tribalism positively affected brand loyalty. No differences between Muslim and non-Muslim visitors were found, indicating that halal is a universal concept, particularly in the hospital brand personality context. Practical implications Islamic hospital marketing managers should empower visitors to build strong brand advocacy. These strategies may lead to new hospital visitors and can be achieved by creating user-generated content distributed via social media. User-generated content is a powerful form of brand advocacy, as non-customers do not view it as marketing. Originality/value This study provides insightful empirical contributions to brand literature by showing that halal is a universal and inclusive concept, relatively accepted by consumers regardless of their religious background. This study also offers managerial insights for hospital policymakers in developing strategic programs to strengthen Islamic hospitals' halal brand personalities.