Cultural Contestation in Ethnic Conflict

Abstract

Ethnic conflict often focuses on culturally charged symbols and rituals that evoke strong emotions from all sides. Marc Howard Ross examines battles over diverse cultural expressions, including Islamic headscarves in France, parades in Northern Ireland, holy sites in Jerusalem and Confederate flags in the American South to propose a psychocultural framework for understanding ethnic conflict, as well as barriers to, and opportunities for, its mitigation. His analysis explores how culture frames interests, structures demand-making and shapes how opponents can find common ground to produce constructive outcomes to long-term disputes. He focuses on participants' accounts of conflict to identify emotionally significant issues, and the power of cultural expressions to link individuals to larger identities and shape action. Ross shows that, contrary to popular belief, culture does not necessarily exacerbate conflict; rather, the constructed nature of psychocultural narratives can facilitate successful conflict mitigation through the development of more inclusive narratives and identities.

Sectarian dynamics of multicultural norms and the law in Lebanon: warning for the future of Northern Ireland

“…In addition, Christians also claim to represent an economic weight and interest that exceeds their demographic weight. 12 Such disputes are similar to the kinds of issues which ignite parade disputes in Northern Ireland, where demographic changes lead to changing claims to political control and representation over territory an endemic source of conflict (Dingley, 2002;Ross, 2007).…”

Space, Place, & Symbol: Utilizing central places to understand intergroup conflict dynamics

“…With the hope of finding such operationalization, several theories known for their scope on differentiation processes have been examined. Most of them could be found under the label of socio-psychological, or identity based inter-group conflict theories (Tajfel, 1981;Horowitz, 2000;Volkan, 1988;Ross, 2007).…”

“…A similar concept of power as resting in the meaning a group identifies with a symbol can be found in two other highly influential intergroup conflict theories. With some variations, Vamik Volkan and Marc H. Ross see that symbols get their power through the emotions externalized onto them-through experiences with symbols individuals share while growing up in a cultural sphere-a process central to the formation and persistence of the 'group' itself (Ross, 2007;Volkan, 1988;Volkan, 1998). Memories of past emotions stored in symbols can, when the symbol is targeted in political discourses or physical ways, become drivers for mass responses.…”

Light Intervention. Lessons from Bougainville

“…For example, while Regan recognises the important role of churches (and women) in the peace‐building process, he does not address the countervailing force of Catholic members of the BRA, including Francis Ona, who used devotion to the Virgin Mary to empower what they viewed as their Holy War against the mining company, PNG and Australia (Hermkens 2010). Regan omits cultural expressions and narratives that communicate people’s worldviews and which may help us to comprehend the fears and hopes of people and how they view both the conflict and reconciliation (Ross 2007: 3). In neglecting to do so, Regan provides a narrow, top‐down political analysis that, in effect, weakens ‘his lessons to be learned’—especially as one of the major lessons appears to be the embrace of cultural norms.…”