The dominant conceptions of emotional intelligence can be categorized into “ability” models and “mixed” models. Ability models view emotional intelligence as a construct related to other intelligences and consisting of a set of mental abilities whereas mixed models view emotional intelligence as a blend of standard personality traits and various abilities. In this chapter, we review these models of emotional intelligence, including the measures associated with each, and provide a brief summary of the debate between ability models and mixed models. Narrowing in on the ability conception of emotional intelligence, we then discuss its behavioral and neural correlates, development, and malleability, as well as a school-based intervention designed to promote these skills. We conclude with an exploration of possibilities for the emotional intelligence research landscape in the next thirty years.

This chapter engages the history of key literary prizes that have been awarded to black and Asian writers. What is the impact of awards which prize otherness, celebrate diversity, and demand BAME writers to engage a fixed range of topics, arguably in a limited number of forms? While literary awards create visibility, stimulate sales, and direct critical attention to selected writers and texts, the trade-off is the required negotiation of thematic, formal, and identitarian templates confronting potential recipients.

This book poses two questions: How do mobile populations fashion collective narratives as nations, religions, and diasporas? Specifically, how did German-speaking Mennonites – a part of the larger German-speaking diaspora – conceive of themselves as Germans and Christians during the era of high nationalism? I answer these questions by tracing the movements of two groups of Mennonites between 1874 and 1945. One was composed of 1,800 voluntary migrants, the other of 2,000 refugees. Both groups originated in nineteenth-century Russia, took separate paths through Canada and Germany, and settled near each other in Paraguay’s Gran Chaco between 1926 and 1931. The settlement of voluntary migrants was named the Menno Colony. The settlement of refugees was named the Fernheim Colony.

During the twentieth century, large groups of people, united as nation states, engaged in a fevered quest to draw imaginary lines across the globe. National populations and territorial boundaries consecrated the inexorable triumph of homogenization as a social imperative and “progress” as a moral imperative.

Chapter 1 follows the movement of voluntary migrants from the Russian Empire to Canada to Paraguay between 1870 and 1926. It shows that members of this cohort underwent a contentious process of integrating state citizenship and Mennonite unity into their collective narratives or rejecting it in favor of local narratives that prized religious separation. The chapter makes three contentions: First, it shows that Canadian officials transitioned from identifying Mennonites as enterprising and valuable German-speaking settlers in the 1870s – when they were promoting a narrative of Canadian national expansion – to identifying them as insular and subversive German-speaking dissidents in the 1920s – when they were promoting a narrative of Canadian national cohesion. Second, it demonstrates how Canada’s Mennonites developed contrasting narratives about Canadian citizenship. Associative Mennonites believed that God willed them to carve out a place within Canada’s national narrative. Separatists believed that God willed Mennonites to accept perpetual migration as a necessary burden of faith. Third, it contends that separatist Mennonites harnessed modern transnational technologies – such as transportation, communication, and financial systems – to secure the transchronological goal of living as early-modern subjects. In other words, separatist Mennonites used the tools of nationalism and modernity in an attempt to flee from them.

Chapter 3 examines the colonies’ evolving group narratives through three lenses: their interpretations of the Gran Chaco, their actions during the Chaco War (1932–35), and their interactions with indigenous peoples after the war. The Menno colonists arrived in the Chaco with a stable and coherent group narrative. They drew on biblical stories with comic plot progressions to interpret their situation. A comedic plot takes the narrative shape of a U, wherein a period of hardship is followed by a happy resolution. They believed the toils of resettlement were essential tests of their faithfulness to scripture. By contrast, the Fernheim Colony was formed out of a group of disparate refugees and arrived with a tragic understanding of their group narrative. This type of story takes the shape of an inverted U, which rises to a point of crisis before plunging to catastrophe. Fernheim colonists therefore debated how they would give their tragic narrative a happy resolution – whether independently, collectively, or with the aid of outsiders (the Paraguayan government, indigenous people, or Mennonites abroad). This chapter argues that each colony’s collective narrative – as faithful nomads and as displaced victims – led them to make profoundly different choices and kept them separated throughout the 1930s.

Chapter 5 compares the colonies’ opinions about the Nazi Party in Germany and its bid for transnational vösch unity, which I label “(trans)National Socialism.” The Menno Colony’s communal understanding of Germanness made vösch propaganda about Hitler’s “New Germany” unappealing. They rejected all forms of nationalism as worldly attempts to thwart their cultural-religious isolationism. The refugees of Fernheim Colony, by contrast, shared little communal unity owing to their diverse origins and looked to Nazi Germany and its overseas aid organization, Volksbund fä Deutschtum im Ausland (VDA), for inspiration. They believed that the highest goal of vösch unity was promoting communal unity, and created a youth group, called the Jugendbund, and a newspaper called Kämpfende Jugend. Resembling other German–speaking communities in Latin America, the two colonies – which seemed identical to visiting Nazi observers ’ held vastly different interpretations of völkisch nationalism at the height of the Nazi bid to establish transnational German unity in Latin America. Latin America, for its part, presents a unique context for studying the Nazis relationship to Auslandsdeutsche because it held the allure of being the last prospect for German cultural and economic expansion, but was impossible for the German state to invade.