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This article focuses on the effects of group‐based emotions for in‐group wrongdoing on attitudes towards seemingly unrelated groups. Two forms of shame are distinguished from one another and from guilt and linked to positive and negative attitudes towards an unrelated minority. In Study 1 (N = 203), Germans' feelings of moral shame—arising from the belief that the in‐group's Nazi past violates an important moral value—are associated with increased support for Turks living in Germany. Image shame—arising from a threatened social image—is associated with increased social distance. In Study 2 (N = 301), Britons' emotions regarding atrocities committed by in‐group members during the war in Iraq have similar links with attitudes towards Pakistani immigrants. We extend the findings of Study 1 by demonstrating that the effects are mediated by a sense of moral obligation and observed more strongly when the unrelated group is perceived as similar to the harmed group. Guilt was unrelated to any outcome variable across both studies. Theoretical and practical implications about the nature of group‐based emotions and their potential for affecting wider intergroup relations are discussed.

An investigation of the role of group-based shame and guilt in motivating citizens of ex-colonial countries to support restitution to former colonized groups which were the target of violence and oppression. Study 1 (N = 125) was conducted in Australia during the lead-up to the first official government apology to Aboriginal Australians. Among white Australians, guilt and shame were associated with attitudinal support for intergroup apology and victim compensation. However, only shame was associated with actual political behaviour (signing a petition in support of the apology). Study 2 (N = 181), conducted in Britain, focussed on Britain's violent mistreatment of the Kenyan population during decolonization. It tested a hypothesis that there are two forms of shame-essence shame and image shame-and demonstrated that image shame was associated with support for apology, whereas essence shame was associated with support for more substantial material and financial compensation. The findings are discussed in light of promoting restitution and reconciliation within nations with histories of colonial violence. Adapted from the source document.

"An investigation of the role of group-based shame and guilt in motivating citizens of ex-colonial countries to support restitution to former colonized groups which were the target of violence and oppression. Study 1 (N=125) was conducted in Australia during the lead-up to the first official government apology to Aboriginal Australians. Among white Australians, guilt and shame were associated with attitudinal support for intergroup apology and victim compensation. However, only shame was associated with actual political behavior (signing a petition in support of the apology). Study 2 (N=181), conducted in Britain, focused on Britain's violent mistreatment of the Kenyan population during decolonization. It tested a hypothesis that there are two forms of shame-essence shame and image shame-and demonstrated that image shame was associated with support for apology, whereas essence shame was associated with support for more substantial material and financial compensation. The findings are discussed in light of promoting restitution and reconciliation within nations with histories of colonial violence." (author's abstract)

An investigation of the role of group-based shame and guilt in motivating citizens of ex-colonial countries to support restitution to former colonized groups which were the target of violence and oppression. Study 1 (N = 125) was conducted in Australia during the lead-up to the first official government apology to Aboriginal Australians. Among white Australians, guilt and shame were associated with attitudinal support for intergroup apology and victim compensation. However, only shame was associated with actual political behaviour (signing a petition in support of the apology). Study 2 (N = 181), conducted in Britain, focussed on Britain's violent mistreatment of the Kenyan population during decolonization. It tested a hypothesis that there are two forms of shame-essence shame and image shame-and demonstrated that image shame was associated with support for apology, whereas essence shame was associated with support for more substantial material and financial compensation. The findings are discussed in light of promoting restitution and reconciliation within nations with histories of colonial violence.