The Evolution of Competition

Human competition is, at least partially, responsible for some of the transcended achievements of the species (walking on the moon, the polio vaccine, etc.), but the forces unleashed by competition have also led to profound human suffering (warfare, domination of one group by another group, etc.). In this article, the authors approach competition from an evolutionary perspective, applying Darwin’s theories of natural and sexual selection to understand better the nature of human competition. From the perspective of evolutionary psychology, humans engage in competition to gain resources, including status, food, and mating opportunities. Males tend to engage in more overt and aggressive forms of competition than females, but both sexes desire access to material and cultural goods associated with reproductive fitness. In the last roughly seventy years, the nature of men’s competition has transformed dramatically leading to declines in both within and between-group violence. As developed societies have succeeded in suppressing more overt and destructive forms of male–male competition, men attempt to gain status through occupational success, cognitive sophistication, moral signaling, and other relatively nonviolent behaviors. In this sense, men’s and women’s competition is more similar than it was a century ago. However, women’s competition is still less visible and relies on more indirect mechanisms (e.g., spreading gossip, subtle use of body language). For this reason, female–female competition has attracted less study than male–male competition. Fortunately, in the last decade, psychologists have partially redressed this imbalance.

Deconstructing Buddhist Extremism: Lessons from Sri Lanka

This article argues that it is not Buddhism, per se, but rather Buddhist extremism, that is responsible for violence against relevant out-groups. Moreover, it suggests that the causes of Buddhist extremism, rather than being determined solely by textual and scriptural justifications for out-group violence, are rooted instead in the intersection between social psychology and theology, rather than organically arising from the latter, per se. This article unpacks this argument by a deeper exploration of Theravada Buddhist extremism in Sri Lanka. It argues that religious extremism, including its Buddhist variant, is best understood as a fundamentalist belief system that justifies structural violence against relevant out-groups. A total of seven of the core characteristics of the religious extremist are identified and employed to better grasp how Buddhist extremism in Sri Lanka manifests itself on the ground. These are: the fixation with maintaining identity supremacy; in-group bias; out-group prejudice; emphasis on preserving in-group purity via avoidance of commingling with the out-group; low integrative complexity expressed in binary thinking; dangerous speech in both soft- and hard-modes; and finally, the quest for political power, by force if needed. Future research could, inter alia, explore how these seven characteristics also adequately describe other types of religious extremism.

Peace is in the Eye of the Beholder: How Perceptions of Impartiality Shape Peacekeeping Outcomes

Despite the abundance of evidence that UN peacekeepers limit armed group violence during and after civil wars, we know relatively little about the ability of these peacekeepers to contain more localized forms of violence between non-state actors. Given the rise in atrocities and mass displacements from communal violence across theAfrican continent over the past few years, evaluating the effectiveness of peacekeepingat this level is a pressing concern. This article demonstrates that peacekeeping troopsprevent the onset of communal violence. I use data from a survey experiment conducted in Mali to show that the likely explanation for the e?ffectiveness of UN peacekeepers is that locals see them as impartial. I discuss the implications for understanding the effectiveness of UN peacekeepers from di?erent cultural backgrounds. The paper concludes that UN peacekeepers may limit the outbreak of communal violence even in the most challenging settings.

Taking Trophies and Hunting Jews

This chapter highlights the practice of trophy taking, dispossession, and atrocity in the borderlands of Eastern Europe during World War II. The taking of trophies from an enemy during wartime, like the conduct of atrocity, has been a recurrent practice throughout history. The chapter presents numerous forms of the act of trophy taking, including snapping photographs, plundering personal effects, and confiscating the teeth or hair of the victims. The chapter looks at how perpetrators' creation of killing games and the integration of hunting rituals offer insights into the ways in which racial ideology became intertwined with conceptions of masculinity and acts of mass murder. The organization of these deadly “games” provides another clear indication of the enjoyment taken by some SS men in the performance of their duties and their shared bonds established through group violence. The chapter reveals a mentality that facilitated and normalized mass murder.

Democracy and Political Violence in Nigeria Since Multi -Party Politics in 1999: A Critical Appraisal

The return to democracy in Nigeria in 1999 ushered in some form of political reforms, particularly in the conduct of multi- party elections however political violence appears perverse. The objective of this study is to explore how the prevalence of political violence has undermined Nigeria’s democracy. The analysis follows survey data to address the questions regarding democracy and political violence. The study draws from the frustration-aggression and group violence theories and provides a deepened analytic exploration. Based on some of the assumptions of democracy understood as freedom, equality, accountability, rule of law etc, the study argues that these assumptions obviously constitute a ‘universal pattern’ in democratic practice, which makes a critical evaluation of the Nigerian experience important. Consequently, our findings suggest that the prevalence of political violence is fundamentally an attribute of vested interests of the political elite. Some policy recommendations follow.

Return to Sepharad. Is it possible to heal an ancient wound?

The spanish government has issued a new law offering spanish nationality to sephardic jews around the world fulfilling some characteristics. This legal movement tries to undo the decree of expulsion of spanish jews in 1492. It has been received with a surprising lack of any significant debate (for or against the law) in Spain. The presentation explores this topic, addressing the emotional reactions towards this in spanish population using materials form a focus group qualitative study and also touches upon the identity problems exposed by the new law and the mechanisms of denial, guilt, reparation, displacement, reactive formation, etc. accompanying the whole process. Events in the distant past, often of a traumatic quality may contribute intensely to the construction of national identity. The healing of old wounds, if possible, might shake our large group structure and lead us to confront a complex reality and to a creative process of new identity formation. A deeper exploration of this situation might also help us to understand better the complex identity problems in many large groups around the world today, linked sometimes to group violence and war and to a general movement towards nationalist and isolationist political choices.

Violence and Defiance of Authority in Mughal India: A Study of the Shoe Sellers’ Riot of Shahjahanabad

In March 1729 ad, the city of Shahjahanabad (Mughal Delhi) was brought to a standstill following a conflict between shoe sellers and state officials. The conflict led to a violent showdown during the Friday congregational prayer in the central mosque of the city (Jami Masjid). The shoe sellers’ riot exposed fissures based on religion, class and politics and posed a challenge to the authority of the Mughal state during the twilight of the Empire. The article is a study of the riot and the riot narratives preserved in three unpublished contemporary works. Together with a discussion of the Ahmedabad riot of 1714 ad, the article examines the nature of conflicts involving civilian population in the cities of Mughal India in the early eighteenth century and the response of political and religious authorities. An important aspect of the incidents studied in the article is the role of religion in organizing group violence even when the cause of the conflict was not necessarily religious. Conversely, cross-community support arising from patronage, class and notions of pride and honour demonstrated that religion was one among many possible forms of identity in Mughal India.

Safe Haven or Dangerous Place? Stereotype Amplification and Americans’ Perceived Risk of Terrorism, Violent Street Crime, and Mass Shootings

People overestimate the risk of some events, such as terrorist attacks and immigrant crimes, but not of others. Stereotype amplification theory indicates that politicized, out-group stereotypes may be to blame. We examine Americans’ perceptions of the risk that different forms of violence—out-group, in-group and non-racialized—will occur in their local communities. We hypothesize that negative stereotypes of immigrants and Muslims will increase the perceived risk of out-group violence but not of other forms of violence. Analyses of original survey data from a sample of 1,068 Americans reveal four findings: (1) most Americans accurately perceive home-grown violence to be more likely than violence by foreigners, (2) political identification and ideology strongly predict out-group stereotypes, (3) out-group stereotypes strongly predict the perceived risk of out-group violence but are not significantly associated with risk perceptions for other forms of violence and (4) vulnerability factors predict risk perceptions for all forms of violence.

Transformation Pattern Of Community Organization (Ormas) Into Group Violence in Jakarta

Community organizations (Organisasi Kemasyarakatan (Ormas)) in Jakarta are often involved in violence, such as conflict among them. The current study is a qualitative approach study with literature review and in-depth interviews as it is data collecting. Interviews were conducted at four organizations as a representative of the community organizations in Jakarta. They are Forum Betawi Rempug (FBR), Pemuda Pancasila, FORKABI, and Kembang Latar. Within the context of analysis, concepts such as sub-culture and conflict theory will be put to use. The result shows that community organizations transform into groups violence caused by three factors, which are group interests, disruption of group identity, and disruption of social organization