The majority of trust research has focused on the benefits trust can have for individual actors, institutions, and organizations. This “optimistic bias” is particularly evident in work focused on institutional trust, where concepts such as procedural justice, shared values, and moral responsibility have gained prominence. But trust in institutions may not be exclusively good. We reveal implications for the “dark side” of institutional trust by reviewing relevant theories and empirical research that can contribute to a more holistic understanding. We frame our discussion by suggesting there may be a “Goldilocks principle” of institutional trust, where trust that is too low (typically the focus) or too high (not usually considered by trust researchers) may be problematic. The chapter focuses on the issue of too-high trust and processes through which such too-high trust might emerge. Specifically, excessive trust might result from external, internal, and intersecting external-internal processes. External processes refer to the actions institutions take that affect public trust, while internal processes refer to intrapersonal factors affecting a trustor’s level of trust. We describe how the beneficial psychological and behavioral outcomes of trust can be mitigated or circumvented through these processes and highlight the implications of a “darkest” side of trust when they intersect. We draw upon research on organizations and legal, governmental, and political systems to demonstrate the dark side of trust in different contexts. The conclusion outlines directions for future research and encourages researchers to consider the ethical nuances of studying how to increase institutional trust.
their choir and women’s choirs in general. Singers from 19 institutions in the American
Choral Directors Association Southern division participated. From the potential survey
population (n=986), 302 respondents participated (response rate = 28%).
These research questions guided this study:
1. How do current members of college women’s choirs feel their choir is
perceived compared to other types of choirs at their college or university and
in their community?
2. How do current members of college women’s choirs feel about singing in this
group? About women’s choirs in general?
A researcher-developed survey instrument was used to gather demographic
information and other data related to the research questions. After a pilot study, the
survey was edited for clarity. The director of choral activities and the director of the
women’s choir at each institution was contacted via email. The schools that agreed to
participate received the link to the survey and an email script to send to students. Two
weeks later, a follow-up email was sent with the same materials. Two weeks after that,
the survey window closed. The data were collected and analyzed for frequency and
percentage. While analysis of variance (ANOVA) tests found no significant differences,
the analysis of some of the independent variables, especially those having to do with the
age and experience of the singers, were highly suggestive.
In this study, women’s choir members responded positively to statements about
the value of their choir within their institutions and communities. While respondents
often indicate that women’s choirs are seen as inferior to mixed choirs, they nevertheless
enjoy the repertoire they sing and like being challenged. Respondents answered
affirmatively in Likert-scale questions about their women’s choirs and women’s choirs in
general, but answered more critically in open-ended response questions about the same
topics. The survey results echo the findings of earlier studies, amplified by the choir
members’ own opinions. The data in this study offer clear means to ensure that all
students in all choirs are proud of their work and feel equally valued.
This interconnectedness of the life and death process, of which Almustafa speaks, is the subject of “The Mystery of Light.” Almitra’s aforementioned request returns directly and indirectly throughout the movement as a reference to humanity’s undying desire to understand the great mysteries of our own mortal condition. The choir shifts throughout the movement between the three following perspectives: 1) that of people who live in fear, whose anxious whispers grow into shouts of horror as they are faced with the threat of death, 2) that of people who share Almitra’s inquisitiveness and are inspired with wonder by the secret of death and 3) that of the prophet, as he speaks words of comfort and wisdom to those who look, either in terror or wonder, upon the face of death. My hope with this music is to share the comforting words which Gibran has spoken through the character, Almustafa, so that, as they have done for me, these words may provide comfort to those who will stand trembling in the presence of life’s most inevitable consequence.