In The Genocide Contagion, Israel W. Charny asks uncomfortable questions about what allows people to participate in genocide—either directly, through killing or other violent acts, or indirectly, by sitting passively while witnessing genocidal acts. Charny draws on both historical and current examples such as the Holocaust and the Armenian Genocide, and presses readers around the world to consider how they might contribute to genocide. Given the number of people who die from genocide or suffer indirect consequences such as forced migration, Charny argues that we must all work to resist and to learn about ourselves before critical moments arise.
The past 25 years have seen a major paradigm shift in the field of violence prevention, from the assumption that violence is inevitable to the recognition that violence is preventable. Part of this shift has occurred in thinking about why violence occurs, and where intervention points might lie. In exploring the occurrence of violence, researchers have recognized the tendency for violent acts to cluster, to spread from place to place, and to mutate from one type to another. Furthermore, violent acts are often preceded or followed by other violent acts. In the field of public health, such a process has also been seen in the infectious disease model, in which an agent or vector initiates a specific biological pathway leading to symptoms of disease and infectivity. The agent transmits from individual to individual, and levels of the disease in the population above the baseline constitute an epidemic. Although violence does not have a readily observable biological agent as an initiator, it can follow similar epidemiological pathways. On April 30-May 1, 2012, the Institute of Medicine (IOM) Forum on Global Violence Prevention convened a workshop to explore the contagious nature of violence. Part of the Forum's mandate is to engage in multisectoral, multidirectional dialogue that explores crosscutting, evidence-based approaches to violence prevention, and the Forum has convened four workshops to this point exploring various elements of violence prevention. The workshops are designed to examine such approaches from multiple perspectives and at multiple levels of society. In particular, the workshop on the contagion of violence focused on exploring the epidemiology of the contagion, describing possible processes and mechanisms by which violence is transmitted, examining how contextual factors mitigate or exacerbate the issue. Contagion of Violence: Workshop Summary covers the major topics that arose during the 2-day workshop. It is organized by important elements of the infectious disease model so as to present the contagion of violence in a larger context and in a more compelling and comprehensive way.
This research addresses two questions regarding terrorism and genocide. The first question is whether the processes by which people decide to use terrorism and genocide are similar if not the same. The second question is whether terrorism and genocide exhibit contagion and diffusion effects. Comparative analysis of the radicalization process that leads to terrorism and genocide and variables that facilitate contagion and diffusion are analyzed. Quantitative and qualitative analyses of contagion and diffusion in specific terrorism and genocidal activity are employed. Specifically, Granger causality tests are conducted on terrorist data from Israel and Lebanon, both between the two states and within each state. This is followed by case study analysis of radicalization, contagion, and diffusion in terrorism in the Israel-Lebanon dyad and genocidal activity in the Great Lakes region of Africa. The results of the quantitative tests and case studies suggest that contagion and diffusion occur in genocide and terrorism, particularly when the environment encourages radicalization and there is a history of the use of violence to achieve political goals.
"Terror, disaster, memory, selfhood, happiness . . . leave it to a poet to tackle the unthinkable so wisely and so wittily."* A literary guide to life in the pre-apocalypse, The Unreality of Memory collects profound and prophetic essays on the Internet age’s media-saturated disaster coverage and our addiction to viewing and discussing the world’s ills. We stare at our phones. We keep multiple tabs open. Our chats and conversations are full of the phrase “Did you see?” The feeling that we’re living in the worst of times seems to be intensifying, alongside a desire to know precisely how bad things have gotten—and each new catastrophe distracts us from the last. The Unreality of Memory collects provocative, searching essays on disaster culture, climate anxiety, and our mounting collective sense of doom. In this new collection, acclaimed poet and essayist Elisa Gabbert explores our obsessions with disasters past and future, from the sinking of the Titanic to Chernobyl, from witch hunts to the plague. These deeply researched, prophetic meditations question how the world will end—if indeed it will—and why we can’t stop fantasizing about it. Can we avoid repeating history? Can we understand our moment from inside the moment? With The Unreality of Memory, Gabbert offers a hauntingly perceptive analysis of our new ways of being and a means of reconciling ourselves to this unreal new world. "A work of sheer brilliance, beauty and bravery.” *—Andrew Sean Greer, author of Less
DIVShows how narratives of contagion structure communities of belonging and how the lessons of these narratives are incorporated into sociological theories of cultural transmission and community formation./div
This wide-ranging, insightful book will make readers keenly aware of the media’s power, while underscoring the role that we all play in fostering a media climate that cultivates a greater sense of humanity, cooperation, and fulfillment of human potential. What role do the media have in creating the conditions for atrocities such as occurred in Rwanda? Conversely, can the media be used to preserve democracy and safeguard the human rights of all citizens in a diverse society? How will the media, now global in scope, affect the fate of the planet itself? The author explores these intriguing questions and more in this in-depth examination of the media’s power to either help or harm. She begins by documenting how the media were used to spread a contagion of hate in three deadly conflicts: Rwanda, Nazi Germany, and the former Yugoslavia. She then turns to areas of the world where the media acted constructively—by aiding the peace process in Northern Ireland, rebuilding democracy in Chile, bridging ethnic divides in South Africa, improving the lot of women in Senegal, and boosting transparency and democratization in Mexico and Taiwan. Finally, she explains how the media interact with psychological and cultural forces to impact perceptions, fears, peer-pressure, "groupthink," and the creation of heroes and villains.
In April-May 1994 in Rwanda, 800,000 Rwandan Tutsis were massacred by their Hutu fellow citizens - more than 10,000 a day, mostly being hacked to death by machete. Jean Hatzfeld reports on the results of his interviews with nine of the Hutu killers, all of whom are now in prison, some awaiting execution. Hatzfeld elicits extraordinary testimony from these men about the genocide they perpetrated. Each describes what it was like the first time he killed someone, what he felt like when he killed a mother and child, and how he reacted when he killed a cordial acquaintance. Each reflects on his feelings of moral responsibility, his guilt, remorse, or indifference to the crimes. Since the Holocaust, it has been conventional to presume that only depraved and monstrous evil incarnate could perpetrate such crimes, but it may be, Hatzfeld suggests, that such actions are within the realm of ordinary human conduct. To read this disturbing, enlightening and very brave book is to consider the foundation of human morality and ethics in a new light.
