Group identity and collective dysfunction

There are some groups in society that engage in what can only be described as collective dysfunction. Collective dysfunction, as I define it, is a phenomenon that occurs when a particular behaviour is recognized by individuals both inside and outside of a group to be dysfunctional, but nevertheless, becomes widespread within a group. For example, high prevalence rates of binge-drinking within Indigenous communities are widespread, yet both Indigenous and non-Indigenous peoples recognize this behaviour to be dysfunctional (Taylor & de la Sablonnière, 2014). Efforts to empirically investigate collective dysfunction have taken on a wide range of theoretical perspectives, from large macro-level factors such as socio-economic status, to individual difference factors such as self-control capacities. Inspired by Oyserman's (2009) theory of identity-based motivation, the present program of research was designed to offer insights into the link between group identity, and the dysfunctional behaviour of group members. The present thesis provides evidence for two distinct, identity-based pathways to collective dysfunction. Manuscript I evinces the first identity-based pathway in two studies: a field study conducted among working-class, Francophone patrons of a poutine restaurant in Montreal and an experimental study conducted among non-Native English speaking undergraduate students. The results of these studies suggest that collective dysfunction is more likely to occur when group members can be led to construe a dysfunctional behaviour as (a) a positive aspect of group identity, and (b) a distinctive aspect of their group identity. These findings are consistent with propositions arising from Social Identity Theory (Tajfel & Turner, 1979) and some real examples of collective dysfunction. Yet, some groups experience such severe collective dysfunction that it is not possible for group members to simply redefine the behaviour as a positive aspect of group identity. In these cases, dysfunctional behaviour cannot be easily construed so as to increase the positive distinctiveness of group identity. In these cases, I theorize that dysfunctional behaviours may symbolize a traumatic group experience. For example, excessive drinking in an Indigenous community might symbolize the magnitude of the community trauma wrought by colonialism. Manuscript II explores this second identity-based pathway to collective dysfunction, that is founded on possible links between present dysfunctional behaviour and past traumas. Specifically, I hypothesize that victimized groups may be more likely to experience collective dysfunction when (a) dysfunctional group behaviour is perceived to symbolize collective trauma, and (b) a group's collective trauma(s) is denied by powerful out-groups. I find support for this proposition among a representative sample of women online, non-Native English speaking undergraduate students in the laboratory, and online Jewish respondents. Together, the findings of Manuscript I and II suggest that instead of a collection of individual failings, collective dysfunction should be conceptualized as a collective issue driven, in part, by collective factors. As such, interventions may be improved by the addition of group identity-based strategies. For one, interventions should aim to deconstruct any link that may exist between positive group evaluation, group distinctiveness and dysfunctional behaviour. More importantly though, for groups that face genuine collective trauma, a more profound link may exist between a dysfunctional group behaviour and the experience of collective trauma. This link may be especially problematic when out-groups deny the victimized group's collective trauma, or its lasting negative impacts. As such, the efficacy of interventions may be improved by the addition of group-based strategies that not only target victimized groups, but also address the tendency for powerful out-groups to deny collective intergroup traumas.

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