Touching the base: heart-warming ads from the 2016 U.S. election moved viewers to partisan tears

Psychometric evaluation of the Geneva Sentimentality Scale in Chinese college students

The Geneva Sentimentality Scale (GSS) measures the experience of being moved and its effects on behavior. Despite the prevalence of this emotional response, it has not been extensively studied in China. This study aims to adapt and revise the GSS for Chinese college students to assess its cross-cultural consistency. A sample of 1328 students aged 18-24 years participated in the study, with 127 randomly selected for retesting after an 8-week interval. Exploratory factor analysis reveals that the Chinese version of the GSS includes three factors (emotional labels, tears of joy, and warm feelings in the chest), with a total of nine items. The internal consistency coefficients for the three factors and the overall scale are high, and the total score remains stable over time. Confirmatory factor analysis (CFA) shows that the three-factor model has a good fit. Multigroup CFA indicates measurement invariance across genders. The results also demonstrate good discriminant and convergent validity for the scale. Overall, the GSS is a reliable and flexible tool for assessing the emotion of being moved among Chinese college students.

Seeking Communal Emotions in Social Practices That Culturally Evolved to Evoke Emotions: Worship, Kitten Videos, Memorials, Narratives of Love, and More

In many instances, emotions do not simply happen to people by chance. Often, people actively seek out an emotion by engaging in practices that have culturally evolved to evoke that emotion. Such practices tend to be perpetuated and spread if people want to experience the emotion, like to recall it and tell others about it, want to give the emotion to others and experience it together, and/or regard the emotion as a sign of something wonderful. We illustrate this with a newly delineated emotion, kama muta. Many social practices around the world are structured to evoke kama muta. In those culturally evolved practices, and outside them, what typically evokes kama muta is a sudden intensification of communal sharing, or a sudden shift of attention to a communal sharing relationship. It seems probable that other social-relational emotions are also evoked by sudden changes in relationships or the sudden salience of a relationship. This change or saliencing may be incorporated in social practices that are perpetuated because they evoke the sought-after emotion. We suggest that such practices, as well as sudden changes in relationships that occur elsewhere, are especially promising places to discover social-relational emotions.

Exploring the origins of identity fusion: Shared emotional experience activates fusion with the group over time

Identity fusion is a visceral feeling of oneness with a group, known to strongly motivate extreme pro-group behaviour. However, the evidence on its causes is currently limited, primarily due to the prevalence of cross-sectional research. To address this gap, this study analysed the evolution of fusion in response to a massive collective ritual, Korrika-a race in support of the Basque language-, over three time periods: before (n = 748) and immediately following participation (n = 402), and 7 weeks thereafter (n = 273). Furthermore, we explored the potential mediating roles of two key factors: perceived emotional synchrony, a sense of emotional unity among participants that emerges during collective rituals, and kama muta (moved by love), an unexplored emotion in relation to fusion, which arises from feelings of shared essence. The proportion of fused participants increased significantly after participation and remained stable for at least 7 weeks. Perceived emotional synchrony and kama muta apparently explained the effect of participants' behavioural involvement in the ritual on subsequent fusion, but only among those who were not previously fused with Korrika participants. We conclude that emotional processes during collective rituals play a fundamental role in the construction of identity fusion.

Korrika, running in collective effervescence through the Basque Country: A model of collective processes and their positive psychological effects

The neo-Durkheimnian model suggests that feedback and emotional communion between participants during a collective gathering (i.e., perceived emotional synchrony: PES) is one of the key mechanisms of collective processes. This shared emotional experience gives rise, in turn, to more intense emotions, this being one of the explanatory models of the positive psychological effects of collective participation. Through a quasi-longitudinal design of three measurement-times (N = 273, 65.9% women; age: 18-70, M = 39.43, SD = 11.64), the most massive social mobilization that is celebrated in favor of the Basque language in the Basque Country (Korrika) was analyzed. Repeated measures and sequential mediation analyzes supported the model. The effect of participation on social integration was mediated by the increase in emotions of enjoyment through PES; the effect on social acceptance, social contribution, and social actualization was mediated by increased kama muta through PES; the effect on collective empowerment was mediated by the increase in self-transcendent emotions through PES; and the effect on remembered well-being was partially mediated by PES. Finally, it was also verified for the first time that the effect of participation on social integration, social acceptance and social actualization was maintained through PES (but not through emotions) for at least 6-7 weeks after the event ended. Also, it is concluded that Kama muta is a relevant emotion during collective gatherings.

Global heart warming: kama muta evoked by climate change messages is associated with intentions to mitigate climate change

Concern about climate change is often rooted in sympathy, compassion, and care for nature, living beings, and future generations. Feeling sympathy for others temporarily forms a bond between them and us: we focus on what we have in common and feel a sense of common destiny. Thus, we temporarily experience communal sharing relationships. A sudden intensification in communal sharing evokes an emotion termed kama muta, which may be felt through tearing up, a warm feeling in the chest, or goosebumps. We conducted four pre-registered studies (n = 1,049) to test the relationship between kama muta and pro-environmental attitudes, intentions, and behavior. In each study, participants first reported their attitudes about climate change. Then, they received climate change-related messages. In Study 1, they saw one of the two moving video clips about environmental concerns. In Study 2, participants listened to a more or less moving version of a story about a typhoon in the Philippines. In Study 3, they listened to a different, also moving version of this story or an unrelated talk. In Study 4, they watched either a factual or a moving video about climate change. Participants then indicated their emotional responses. Finally, they indicated their intentions for climate mitigation actions. In addition, we measured time spent reading about climate-related information (Studies 1, 2, and 4) and donating money (Study 4). Across all studies, we found that feelings of kama muta correlated positively with pro-environmental intentions (r = 0.48 [0.34, 0.62]) and behavior (r = 0.10 [0.0004, 0.20]). However, we did not obtain evidence for an experimental effect of the type of message (moving or neutral) on pro-environmental intentions (d = 0.04 [-0.09, 0.18]), though this relationship was significantly mediated by felt kama muta across Studies 2-4. The relationship was not moderated by prior climate attitudes, which had a main effect on intentions. We also found an indirect effect of condition through kama muta on donation behavior. In sum, our results contribute to the question of whether kama muta evoked by climate-change messages can be a motivating force in efforts at climate-change mitigation.

Moved by Social Justice: The Role of Kama Muta in Collective Action Toward Racial Equality

Participation in collective action is known to be driven by two appraisals of a social situation: Beliefs that the situation is unfair (injustice appraisal) and beliefs that a group can change the situation (collective efficacy appraisal). Anger has been repeatedly found to mediate the relationship between injustice appraisals and collective action. Recent work suggests that the emotion of being moved mediates the relationship between efficacy appraisals and collective action. Building on this prior work, the present research applies kama muta theory to further investigate the relationship between efficacy appraisals and collective action. Kama muta is a positive emotion that is evoked by a sudden intensification of communal sharing, and largely overlaps with the English concept being moved. We investigated its relationship with collective action in both advantaged and disadvantaged racial groups in the context of the Black Lives Matter Movement (BLM) in Spring of 2020. In one pilot study (N = 78) and one main study (N = 215), we confirmed that anger toward the system of racial inequalities mediated between injustice and collective action intentions, and that kama muta toward the movement mediated between collective efficacy and collective action intentions. Both mediations were found for both Black and White participants. We also observed additional unpredicted paths from anger to kama muta and from efficacy to anger. Together, this provides evidence for the pivotal role of emotions in collective action intentions, but also points out that appraisals need to be better understood.

Emotional Campaigning in Politics: Being Moved and Anger in Political Ads Motivate to Support Candidate and Party

Political advertising to recruit the support of voters is an inherent part of politics. Today, ads are distributed via television and online, including social media. This type of advertisement attempts to recruit support by presenting convincing arguments and evoking various emotions about the candidate, opponents, and policy proposals. We discuss recent arguments and evidence that a specific social emotion, namely the concept kama muta, plays a role in political advertisements. In vernacular language, kama muta is typically labeled as being moved or touched. We compare kama muta and anger theoretically and discuss how they can influence voters’ willingness to support a candidate. We then, for the first time, compare kama muta and anger empirically in the same study. Specifically, we showed American participants short political ads during the 2018 United States midterm election campaigns. All participants saw both kama muta- and anger-evoking ads from both Democratic or Republican candidates. In total, everybody watched eight ads. We assessed participants’ degree of being moved and angered by the videos and their motivation for three types of political support: ideational, financial, and personal. The emotional impact of an ad depended on its perceived source: Participants felt especially angry after watching the anger-evoking ads and especially moved by moving ads if they identified with the political party that had produced the video. Both emotions mediated were associated with increased intentions to provide support. Importantly, if one of the two emotions was evoked, its effect on political support was enhanced if participants identified with the party that had produced the ad. We discuss limitations of the method and implications of the results for future research and practice.

Self-Transcendent Emotions and Their Social Effects: Awe, Elevation and Kama Muta Promote a Human Identification and Motivations to Help Others

Abundant literature shows the effects of negative emotions on motivations to engage in collective action (i.e., to collectively mobilize personal resources to achieve a common objective), as well as their influence on the creation of shared identities. In this proposal, we focus on the possible role of Self-Transcendent Emotions (STEs) defined as positive-valence emotions that have been key in the creation and maintenance of collective identities, as well as in promoting individuals well-being. In detail, we examine their influence in (a) strengthening a global identification, (b) increasing willingness to collectively help others, and (c) improving people’s wellbeing. For this reason, we conducted a preliminary literature review of k = 65 independent studies on the effects of STEs on connection to others. Through this review (fully available in Supplementary Materials), we selected a sample of STEs (Awe, Elevation, and Kama Muta) and elicitors to conduct a video-base study. In it, 1,064 university students from 3 different cultural regions (from Spain and Ecuador) were randomized to answer one of three STE scales (i.e., each measuring one of the selected STEs), and evaluate three videos in random order (i.e., each prototypical for the selected STEs). Participants also answered a measure of global identification and intentions to collectively help others (after each video), as well as self-transcendent and well-being (at the end of the survey). Results from SEM analyses show these STEs motivated a fusion of identity with all humanity, as well as collective intentions to help others, even controlling for individuals’ value orientations. In addition, the three of them indirectly increased participants’ well-being through a higher global identity. While there are differences among them, these three STEs share common elements and their effects are constant across the different cultural regions. It is concluded that Awe, Elevation, and Kama Muta, even individually experienced, have a significant potential to influence people’s behavior. Specifically, in various forms of collective action aimed at helping others.

Too Cute for Words: Cuteness Evokes the Heartwarming Emotion of Kama Muta

A configuration of infantile attributes including a large head, large eyes, with a small nose and mouth low on the head comprise the visual baby schema or Kindchenschema that English speakers call “cute.” In contrast to the stimulus gestalt that evokes it, the evoked emotional response to cuteness has been little studied, perhaps because the emotion has no specific name in English, Norwegian, or German. We hypothesize that cuteness typically evokes kama muta, a social-relational emotion that in other contexts is often labeled in English as being moved or touched, heartwarming, nostalgia, patriotic feeling, being touched by the Spirit, the feels, etcetera. What evokes kama muta is sudden intensification of a communal sharing (CS) relationship, either CS between the person and another, or CS between observed others. In accord with kama muta theory, we hypothesize that a kama muta response to cuteness results from a sudden feeling of CS with the cute target. In colloquial terms, the perceiver adores the cute kittens and their heart goes out to them. When a person perceives cute targets interacting affectionately – that is, intensifying CS between them – this should strengthen a kama muta response. We experimentally investigated these predictions in two studies (N = 356). Study 1 revealed that videos of cute targets evoked significantly more kama muta than videos of targets that were not particularly cute. Study 2, pre-registered, found that, as hypothesized, when cute targets interacted affectionately they evoked more kama muta and were humanized more than when they were not interacting. We measured the level of kama muta by self-reports of sensations and signs and of feelings labeled heartwarming, being moved, and being touched. Participants’ ratings of kama muta were positively correlated with reported cuteness. In addition, as in our previous research on kama muta elicited by other types of stimuli, trait empathic concern predicted kama muta responses and perceived cuteness. The studies thus provide first evidence that cute stimuli evoke the heartwarming emotion of kama muta.