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ABSTRACT To what extent are preferences for individual versus collective rights shaped by historical experiences, particularly colonialism? To answer this question, we conducted field studies in Fiji, a former British colony, home to two populations with distinct histories of colonial subjugation. We reasoned that for Indigenous iTaukei, for whom collective rights were stripped, prioritizing group rights on issues tied to colonial harm would be seen as essential for cultural survival. Contrastingly, we reasoned that Indo‐Fijians (descendants of indentured laborers brought to Fiji under colonial rule) would prefer equal rights for all. In Study 1, we assessed attitudes toward equality across various social and political issues, finding that iTaukei were less likely to endorse equality, particularly concerning land ownership. Study 2 explored iTaukei perceptions of land rights, revealing that they view granting Indo‐Fijians land access as a threat to their identity and survival. Study 3 explored support for democratic norms, themselves an artifact of Western legal thinking imposed upon Fiji. While support for democratic norms was high in abstract, members of both groups were more supportive of democratic violations when such violations served their group's interests. Findings highlight the lasting psychological impact of colonialism, demonstrating how historical grievances shape reasoning about rights and governance in postcolonial societies. Understanding these dynamics provides insight into contemporary intergroup conflict and the tension between universal democratic principles and Indigenous collective rights. This work contributes to broader discussions on decolonization and underscores the need for culturally sensitive approaches to human rights discourse. 

Recent research documents that thinking about God encourages intergroup prosociality among believers. An open question is whether such increased prosociality is dampened by intergroup conflict. We conducted preregistered field experiments with two ethno-religious populations in Fiji: indigenous Christian iTaukei ( N = 324) and Hindu Indo-Fijians ( N = 280). In each study, we manipulated (between-person) whether participants thought about intergroup conflict before completing a dictator game in which we manipulated (within-person) whether participants thought about God’s preferences when allocating real money to an outgroup member. Although participants who reflected on intergroup conflict gave less money away to outgroup members, thinking about God led to significant and comparable increases in intergroup prosociality regardless of whether participants thought about conflict. Results challenge widely-held assumptions about the role of religious belief in intergroup conflict and raise questions about mechanisms that are often theorized to explain the spread of religious beliefs themselves.