How Words Could End a War

AS diplomats stitch together a cease-fire between Hamas and Israel, the most depressing feature of the conflict is the sense that future fighting is inevitable. Rational calculation suggests that neither side can win these wars. The thousands of lives and billions of dollars sacrificed in fighting demonstrate the advantages of peace and coexistence; yet still both sides opt to fight. This small territory is the world's great symbolic knot. “Palestine is the mother of all problems” is a common refrain among people we have interviewed across the Muslim world: from Middle Eastern leaders to fighters in the remote island jungles of Indonesia; from Islamist senators in Pakistan to volunteers for martyrdom on the move from Morocco to Iraq. Some analysts see this as a testament to the essentially religious nature of the conflict. But research we recently undertook suggests a way to go beyond that. For there is a moral logic to seemingly intractable religious and cultural disputes. These conflicts cannot be reduced to secular calculations of interest but must be dealt with on their own terms, a logic very different from the marketplace or realpolitik.

Humiliation and the Inertia Effect: Implications for Understanding Violence and Compromise in Intractable Intergroup Conflicts

We investigated the influence of humiliation on inter-group conflict in three studies of Palestinians living in the West Bank and Gaza. We demonstrate that experienced humiliation produces an inertia effect; a tendency towards inaction that suppresses rebellious or violent action but which paradoxically also suppresses support for acts of inter-group compromise. In Study 1, Palestinians who felt more humiliated by the Israeli occupation were less likely to support suicide attacks against Israelis. In Study 2, priming Palestinians with a humiliating experience caused fewer expressions of joy when subsequently hearing about suicide attacks. In Study 3, Palestinians who felt more humiliated by peace deals were less likely to support those deals, while Israeli symbolic compromises that decreased feelings of humiliation increased support for the same deals. While the experience of humiliation does not seem to contribute to political violence, it does seem to suppress support for conflict resolutio

What Motivates Participation in Violent Political Action: Selective Incentives or Parochial Altruism?

In standard models of decision making, participation in violent political action is understood as the product of instrumentally rational reasoning. According to this line of thinking, instrumentally rational individuals will participate in violent political action only if there are selective incentives that are limited to participants. We argue in favor of an alternate model of political violence where participants are motivated by moral commitments to collective sacred values. Correlative and experimental empirical evidence in the context of the Israeli–Palestinian conflict strongly supports this alternate view

How Words Could End a War

AS diplomats stitch together a cease-fire between Hamas and Israel, the most depressing feature of the conflict is the sense that future fighting is inevitable. Rational calculation suggests that neither side can win these wars. The thousands of lives and billions of dollars sacrificed in fighting demonstrate the advantages of peace and coexistence; yet still both sides opt to fight. This small territory is the world's great symbolic knot. “Palestine is the mother of all problems” is a common refrain among people we have interviewed across the Muslim world: from Middle Eastern leaders to fighters in the remote island jungles of Indonesia; from Islamist senators in Pakistan to volunteers for martyrdom on the move from Morocco to Iraq. Some analysts see this as a testament to the essentially religious nature of the conflict. But research we recently undertook suggests a way to go beyond that. For there is a moral logic to seemingly intractable religious and cultural disputes. These conflicts cannot be reduced to secular calculations of interest but must be dealt with on their own terms, a logic very different from the marketplace or realpolitik

Emerging sacred values: The Iranian nuclear program.

Sacred values are different from secular values in that they are often associated with violations of the cost-benefit logic of rational choice models. Previous work on sacred values has been largely limited to religious or territorial conflicts deeply embedded in historical contexts. In this work we find that the Iranian nuclear program, a relatively recent development, is treated as sacred by some Iranians, leading to a greater disapproval of deals which involve monetary incentives to end the program. Our results suggest that depending on the prevalence of such values, incentive-focused negotiations may backfire.protected values, sacred values, negotiation, Iran, nuclear ambitions, sanctions

Sacred values in the Israeli–Palestinian conflict: resistance to social influence, temporal discounting, and exit strategies

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/106804/1/nyas12275.pd

Emerging sacred values: The Iranian nuclear program.

Sacred values are different from secular values in that they are often associated with violations of the cost-benefit logic of rational choice models. Previous work on sacred values has been largely limited to religious or territorial conflicts deeply embedded in historical contexts. In this work we find that the Iranian nuclear program, a relatively recent development, is treated as sacred by some Iranians, leading to a greater disapproval of deals which involve monetary incentives to end the program. Our results suggest that depending on the prevalence of such values, incentive-focused negotiations may backfire

Foreign Wars and Domestic Prejudice: How Media Exposure to the Israeli‐Palestinian Conflict Predicts Ethnic Stereotyping by Jewish and Arab American Adolescents

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/93529/1/jora785.pd

Exposure to Conflict and Violence across Contexts: Relations to Adjustment among Palestinian Children

Despite extensive literatures on the impact on children of exposure to violence in families, neighborhoods, and peer groups, there has been relatively little effort evaluating their cumulative impact. There also has been less attention to the effects of exposure to political conflict and violence. We collected data from a representative sample of 600 Palestinian youths (3 age cohorts: 8, 11, and 14 years old) to evaluate the relation of exposure to political conflict and violence, and violence in the family, community, and school, to posttraumatic stress (PTS) symptoms and aggressive behavior. Results highlight the additive effects of exposure to political conflict and violence, suggesting that interventionists should consider the full spectrum of sources of environmental risk for PTS symptoms and aggressive behavior.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/83446/1/2010.DubowEtAl.ExposureToConflict.JCCAP.pd