The dialogic construction of self and other in response to terrorism.
The dialogic construction of self and other in response to terrorism.
复制标题
应对恐怖主义的自我与他人的对话建构。
DOI：
10.1037/a0031471
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发表时间：
2013
期刊：
影响因子：
--
通讯作者：
Cameron L
中科院分区：
文献类型：
--
作者：
Cameron L
一项应用语言学研究对12个焦点小组（N= 96）的谈话进行了调查，其中6个在2005年7月炸弹爆炸的伦敦，6个在三名炸弹袭击者的家乡利兹，调查了恐怖主义对人们个人和社会的影响。恐惧的情绪反应，包括暴力和报复，以及怀疑对自我和他者的构建造成了多重干扰。穆斯林参与者以前生活在多种声音和立场中，他们感到非穆斯林通过“集中”的话语模式将他们简化为更简单的分类，这种模式将所有穆斯林都定位为潜在的恐怖分子，有时还将其定位为更广泛的“不受欢迎的外国人”群体的一部分。恐怖分子宣称的穆斯林身份给宗教定位和人际关系带来紧张，通常通过“道德分裂”来解决，这种分裂将“好的/正常的”穆斯林与“坏的/被洗脑的”穆斯林区分开来。与预期相比，穆斯林群体内偏见减少，非穆斯林对穆斯林的同情增加。人际关系受到恐怖主义的考验和破坏，有些人比其他人更有弹性。对社会道德责任和领导力以及话语干预提出了建议。（PsycInfo数据库记录(c) 2020 APA，版权所有）
An applied linguistic study of talk in 12 focus groups (N= 96)—six in London, where bombs exploded in July 2005, and six in Leeds, home to three of the bombers—investigates the effects of terrorism on people's personal and social landscapes. Emotional responses of fear, of both violence and retaliation, and suspicion contribute to multiple disruptions in the construction of Self and Other. Muslim participants, who before lived with a multiplicity of voices and positions, feel reduced by non-Muslims to more simplistic categorizations through the discourse pattern of “lumping,” which positions all Muslims as potential terrorists and sometimes as part of a wider group of “nondesirable aliens.” Terrorist claims of Muslim identity bring tensions to religious positioning and interpersonal relationships, often resolved through “moral splitting” that separates “good/normal” from “bad/brainwashed” Muslims. Less Muslim in-group bias and more non-Muslim empathy to Muslims is found than predicted. Personal connections are tested and disrupted by terrorism and some prove more resilient than others. Implications are suggested for social moral responsibility and leadership, and for discourse interventions.(PsycInfo Database Record (c) 2020 APA, all rights reserved)