Global crises such as the climate crisis require fast concerted action, but individual and structural barriers prevent a socio-ecological transformation in crucial areas such as the mobility sector. An identification with people all over the world and an openness toward less consumption may represent psychological drivers of a socio-ecological transformation. We examined the compatibility of both concepts as well as their relation to people’s support of a decarbonised mobility system and their flight mobility behaviour – a CO2-intensive behaviour that may (...) be particularly difficult to refrain from for globally identified people, but less so for sufficiency-oriented people. In an online study conducted in Germany, we found that global identity and sufficiency orientation were positively related. Both were negatively related to past flight-related CO2 emissions and positively related to refraining from flying and the support of decarbonised mobility policies. Accounting for both showed that sufficiency orientation in particular was related to fewer flight-related CO2 emissions and refraining from flying. Furthermore, we examined people’s travel experiences. While global identity was unrelated to the frequency and duration of international travelling, it was positively related to the frequency and quality of contact with local people met on journeys. An experimental variation of whether participants first answered questions on global identity or on travel experiences revealed that remembering past international travelling led to higher reported levels of global identity. Taken together, global identity seems to profit from in-depth international contact with people, but can be decoupled from resource-intensive travel behaviour. Globally identified and sufficiency-oriented people may support a socio-ecological transformation. Our results indicate a compatibility of global identity and sufficiency orientation. Experimental and longitudinal research should examine causal links to foster our understanding of the conditions under which both can be strengthened. (shrink)

Taking up Lemke’s (2000) critical questions of how moments add up to lives and social life, we articulate theoretical and methodological frameworks for _perezhivanie_ and becoming, challenging binaries that splinter entangled flows of _perezhivanie_ into frozen categories. Working from a flat CHAT notion of assemblage to develop an ontology of moments, we stress consequentiality, arguing it emerges in intersections of embodied intensities (not only affective, but also indexical, intra-actional, and historic), the dispersed bio-cultural-historical weight of artifacts and practices, and dialogic (...) resonances across moments. Methodologically, we take an ethico-onto-epistemological perspective to systematically study perezhivanie. The bio-ecological model of rich environments (centered around meaningful complexity, agency, and individual optimization) offers both a key framework for understanding becoming and a design framework for transdisciplinary realizations of ethico-onto-epistemological practice. We illustrate these frameworks with examples from four research projects: a university physics lab group doing and writing an experiment, a former pastor managing bipolar disorder and rejecting faith, a sustained social justice education program at a university, and intersections of aging policies, media representations, and stroke survival in Brazil. Finally, we argue that an ontology of moments centered on consequentiality can illuminate _perezhivanie's_ relationship to becoming and that the model of enriched environments offers metrics to assess and design environments. (shrink)