News and Comment

Holocaust education in the United States began as a grassroots movement during the 1970s. Today, more than 30 states mandate the teaching of the Holocaust; however, far less attention is given in schools to other 20th-century instances of genocide. Totten has suggested that by neglecting “other” genocides (e.g., Darfur, Rwanda, and Cambodia), these events may not be perceived as significant (when compared to the Holocaust), and moreover, students may fail to realize that genocide has occurred multiple times since 1945 and thus no longer a threat today. Given the implications surrounding Totten’s assertion and the global nature of genocide and its reach, we aim to provide social studies teachers and teacher educators with a series of accessible suggestions for incorporating “other” genocides into their practice—suggestions that are aligned and situated within Hanvey’s seminal conceptual frame for global education.     

Teaching the Holocaust as a Cautionary Tale

Teaching about the Holocaust as an atrocity of the 1940s misleads students into thinking that it is a genocide occurred, that the world agreed “Never Again,” and that the United Nations would prevent future genocides. With genocides in Rwanda, Srebrenica, and Syria occurring in the years since the Holocaust, teachers need to use the Holocaust as a vehicle for teaching about and preventing future genocides. Five main points need to be taught to students, all of which can be shown in the Holocaust and other genocides, specifically: (1) the meaning of genocide and problems surrounding its early identification; (2) the idea that governments are not always ethical or moral; (3) the effectiveness of propaganda; (4) dehumanization; and (5) using one's voice to stand up against injustice.     

Contradictory Behavior During Genocides1

In all large‐scale genocides, rescuing occurs alongside killing. Some members of the aggressors’ ethnic group even risk their own lives to save members of the targeted group. Killing and rescuing occur closely together, and even the same persons may engage in both behaviors—killing on one occasion and rescuing on another. This article examines such cases—where the same individuals kill and rescue—and discusses their relevance to the explanation of genocide. Both collectivistic and individualistic theories of killing and rescuing—which explain these behaviors with the properties of groups or persons—are inadequate in accounting for those who do both. Using Donald Black’s (1995, 2000) strategy of pure sociology and my theory of genocide ( Campbell, 2009 ), I offer an explanation of contradictory behavior by individuals during genocide. The behaviors themselves occur in different structures—killing where there is social distance and rescuing where there is social closeness. Individuals who exhibit contradictory behavior thus kill those who are distant and save those who are close. One feature of this analysis is its demonstration of the explanatory power of pure sociology, which is uniquely capable of explaining extreme variations in individual behavior.     

"Disease Incarnate": Biopolitical Discourse and Genocidal Dehumanisation in the Age of Modernity

Abstract  This paper traces the development of the concept of the outgroup as a biological threat, and the relationship of this concept to the practice of genocide. The biopolitical discourse which emerged in the modern period made the practice of genocide conceivable, and constructed genocide as justifiable and as necessary. Two developments in the modern period are highlighted: firstly, the conception of the boundaried and ethnically homogenous nation-state, and secondly, new biological theories about race, and about the spread of disease. Discourse emerging from the biological sciences dehumanised outgroups both literally and metaphorically. This dehumanisation, in combination with the ideal of the homogenous nation-state and the new technologies of population, provided a justification and a motivation for genocide, and a model of implementation. Conceptions of the nature of dehumanisation as a process are examined, with specific reference to the role of language and metaphor, and to concepts of hygiene, purity and contamination. Particular attention is paid to eugenics and Social Darwinism, to the role of physicians in genocide, and to the relationship between medical and military vocabularies. The features of this discourse, its persistence, and its commonality in otherwise widely different genocidal episodes, are exposed through an examination of four twentieth-century genocides (Armenia, Nazi genocide, Cambodia, and the former Yugoslavia).     

Border Lines: Indigenous Peoples in Genocide Studies*

L'histoire des peuples autochtones ne figure pas parmi les sujets qui sont traités dans la recherche comparée en génocide. Les auteures examinent l'approche conceptuelle qui a conduit à cette lacune en s'attardant à la terminologie employée et à la distinction qu'impose la typologie du génocide entre génocide idéologique et génocide provoqué par l'expansion d'un groupe aux dépens d'un autre, et en soulignant l'importance qui est rattachée dans cette même typologie à la logique qui motive les régimes coupables de génocide. On examine également la relation qui existe entre génocide des peuples autochtones et ceux des autres peuples, ceci en relation avec trois critères d'analyse, soit la réaction des persécutés, le processus de guérison et la quête de justice. À la suite de cet examen, on démontre qu'une approche plus globale dans l'étude comparée du génocide, approche qui reconnaîtrait l'enver-gure des génocides des peuples autochtones, serait à l'avantage des chercheurs. Enfin, les auteures font remarquer que l'approche foncièrement européenne dans la recherche en génocide a pour effet de circonscrire le débat. The experiences of indigenous peoples have been left outside the framework of comparative genocide research. We first discuss conceptual reasons for this omission, focussing on the role of genocide definitions, ideological vs. developmental distinctions in genocide typologies, and the emphasis in genocide typologies on the motivations of perpetrators. We then illustrate the relation between indigenous genocides and other genocides by examining three important foci of genocide studies: responses, healing and justice. From these comparisons and contrasts, we conclude that a broader comparative approach that acknowledges the importance of indigenous genocides would contribute significantly to genocide studies. Finally, we note that adherence to European world views in genocide studies limits the potential for constructive analysis.     

Genocide as Contentious Politics

Despite a recent turn towards the study of political violence within the field of contentious politics, scholars have yet to focus their lens on genocide. This is puzzling, as the field of collective action and social movements was originally developed in reaction to fascism (Nazism in particular), while research on collective action and research on genocide has long shown parallel findings and shared insights. This paper reviews the history of this scholarly convergence and divergence, and suggests that recent findings of research on genocide can be improved by the consideration of concepts from social movements and collective action. It then details three theories of the micro‐mechanisms that mobilize individuals for contention – framing, diffusion, and networks – and specifies how they refine existing explanations of civilian participation in genocide. In the conclusion, I suggest that a contentious politics approach to genocide would consider it one form of collective action among others, analyzable within the existing framework of collective action and social movement theory.     

Public Spheres of Social Stratification

Abstract  The story of Class was ended. This is the end of the conceptualization of class as a historical and political agent, whereas stratification as a hierarchy for individual achievement still exists. The death of class means a liberation of social thoughts from the inclination to justify violence, oppression, or even genocide for the sake of history and justice. At the same time, however, it eliminates one major public framework on which we may formulate and think about public goods. Liberal egalitarian moral philosophies by Rawls, Dworkin or Sen have emerged just at around the time when the story of class was approaching an end. They substituted the old socialistic egalitarianism and were intended to establish a new public sphere of social stratification. However, Rawls' and Dworkin's theories are foundationalistic and timeless, and hence destined to failure. This paper presents a provisional scheme for public philosophy of social stratification, by which social stratification is ethically interrogated and given a chance to produce public values.     

Social (dys)welfare within a hostile state

Beneath the wide differences between Australian Aborigines and British Gypsies lie similarities in their experiences of the state in general and the 'welfare' state in particular. Both groups' history of oppression includes persecution, assimilation and genocide, all variations on the theme of the destruction of a minority group's existence and culture. Their relationships with land which diverge from the dominant capitalist/colonialist norm are treated as a threat by the majority. Cultural genocide has taken the form of state control of children, leading Aborigines and Gypsies to fear state social work services. These services fail to understand, respect and respond to different cultural values, lifestyles and strengths, and the resulting 'dyswelfare' has had damaging impacts, including the devastation of Aboriginal family structures, and collusion with the failure to provide sites for Gypsies. Social work educators have a responsibility to consider these experiences and their implications. In any attempt by social work to promote rather than undermine these minorities' rights, the voice of the groups must be at the forefront of change, and organisational structures and priorities transformed at local and national levels. Theoretical tools to assist these changes are available from anti-oppressive and cross-cultural practice, and citizenship and human rights perspectives.     

Post‐genocide justice: The Gacaca courts

In the aftermath of the Rwandan genocide, the crippled formal judicial system failed to administer justice in a timely manner. A modified version of the traditional Gacaca courts was introduced to hear cases from the backlog of over 100,000 genocide suspects. We find that the Gacaca courts performed well relative to the formal justice system, given the constraints faced. The Gacaca courts generated valuable information about the genocide suspects and increased access to the justice system. The introduction of the Gacaca courts improved the performance of the formal justice system and facilitated post‐conflict recovery.     

Perspectives: Abortion and Genocide: The Unbridgeable Gap

This article examines The Center for Bio-Ethical Reform's claimthat abortion is genocide, assessing it against legal, trait-basedand "dynamic process" definitions of genocide. The purpose ofthis exercise is not to give credence to what many consideran outrageous claim, nor is it to merely refute this claim basedupon a close reading of existing definitions of genocide; instead,by subjecting The Center for Bio-Ethical Reform's claim to anethical and performative evaluation, our goal is to illustratehow the term genocide can be "misused." In the end, we arguethat The Center for Bio-Ethical Reform uses the term genocidefor its own totalizing and essentializing purposes, and in doingso engages in practices that share an affinity with the exclusionarydiscourses that help make genocide thinkable.     

Ethics,human rights and sociological inquiry: Genocide,politicide and other issues of organizational power

This paper introduces a human rights (in contrast to an ethicist) perspective into sociological investigation. Moreover, it indicates why a human rights orientation is necessary for examining genocide, politicide and other issues of organizational power. For years he has been concerned with the sociology of ethics, human rights and bureaucracy. Her research focuses on formal organizations, criminology/deviance, family life and medical sociology. Her primary interests are race and ethnic relations, family life and social psychology. Her interests include formal organizations, American studies and autobiography.     

Narrating Genocide: Time,Memory, and Blame

More than 20 years have passed since the Rwandan genocide, yet we know little about how Rwandans remember the violence. This article draws upon more than 100 interviews with genocide survivors to assess collective memories of the atrocity. We find that survivors organize their narratives by conceptualizing the genocide as a watershed event that divides time into two distinct eras. When discussing the pregenocide period, survivors focus on macrolevel events and structures, locating blame for the genocide in institutions rather than on Rwandan citizens. By contrast, narratives of life after the genocide focus on perceived progress since 1994. We interpret these findings in light of the state's memory projects, the potential functionality of the memories, and the time needed for collective memories to resonate.     

On School‐to‐Work Transition,Career Development Theories,and Cultural Validity

The authors respond to Duane Brown's (2000) claims about the deficiencies of person‐environment, social learning, developmental, and social cognitive theories as templates for studying and promoting the work transition of racial/ethnic minority students. They (a) suggest that the degree to which theories are generalizable across cultures and subcultures is an empirical question, not a matter to be decided by fiat; (b) counsel against the assumption that cultures exert uniform effects on the career behavior of their members; (c) consider certain mischaracterizations of the career theories; and (d) entertain the possibility that work transition may be studied from the perspective of both generic and culture‐specific career theories.     

Twenty years on: finding a place for the Rwandan genocide in education

The Rwandan genocide was perhaps the most paradigmatic human rights catastrophe in the post-Holocaust era, which challenged the mantra of ‘never again’. Yet as we approach the twentieth anniversary, it remains a relatively marginalised entity within mainstream English education. This paper argues that a study of the Rwandan genocide introduces a number of important issues, which are not emphasised within Holocaust education. It also draws upon a small-scale empirical study of 41 teachers’ attitudes in England, perceptions and experiences of teaching the genocide in a range of disciplines and demonstrates emerging patterns on how it is integrated into curricula and individual lessons. It concludes by advocating the study of the Rwandan genocide in its own right and the importance of students appreciating its contemporary relevance.     

Self,Emotions, and Extreme Violence: Extending Symbolic Interactionist Theorizing

Extreme violence revolves around actions of individuals who are emotionally aroused and willing to kill themselves, if need be, to inflict harm on enemies. Terrorism, gangbanging, and genocide are conspicuous examples of extreme violence. This violence is ultimately driven by repressed negative emotions about self that are transmuted into variants of anger and combinations of anger with satisfaction‐happiness to produce emotions such as hatred, righteous anger, and vengeance. This theory combines symbolic interactionism's emphasis on identity and self with key ideas from gestalt theories, psychoanalytic theories, and interaction ritual theory as well as data from primatology, evolutionary biology, and neurology. I explain extreme violence as the outcome of several converging forces: the neurological capacity for humans as evolved apes to experience and express a large palate of high‐intensity emotions, the experience of shame in key institutional spheres, the repression of shame (and, at times, guilt and alienation as well as other highly charged negative emotions), the intensification and transmutation of these repressed emotions into variants and elaborations of anger, the making of external attributions blaming external targets for negative experiences, the portrayal of these targets in highly negative terms, and the charging up of positive emotions in interaction rituals directed at inflicting harm on external enemies.     

Migration,resettlement and integration of survivors of the 1994 genocide against Tutsi in Rwanda in Canada: A community-based study

This article describes the migration, resettlement and integration challenges and strengths of members of the African Diaspora in Canada who identify as survivors of the 1994 genocide against the Tutsi of Rwanda. Data were generated from semi-structured interviews with 16 adult community members and a thematic analysis conducted inductively and collectively with the research team consisting of academics and representative community members. This article provides insights into the unique long-term impacts of genocide on migration, resettlement and community-level functioning for this group of African migrants living in a mid-Western city in Canada. Results highlight how Canadian immigration policies limit migration options and prevent family reunification for migrants with none or few remaining family members and the associated resettlement challenges experienced by this group. Results also show the vital role the Rwandan Diaspora community, and particularly other survivors, play in supporting resettlement, integration and overall well-being of genocide survivors.     

WEAPONS OF SEX,WEAPONS OF WAR

Recent international attention has focused on designations of rape and sexual violence in conflict zones. The most formative debates on this issue centre on the 1990s-era conflicts in the former Yugoslavia and Rwanda, which also involved heated debates amongst feminists over designations of rape as genocide. While the International Criminal Tribunal for Rwanda case, the Prosecutor v. Akayesu, resulted in the first formal charge of wartime rape as genocide within international criminal law, the first case to charge wartime rape as genocidal occurred in US federal court. This project looks for the overarching social and political meaning of the contemporary international legal focus on rape and sexual violence. It examines why, how, and to what extent US and transnational feminist legal academics and activists transmitted and secured their understandings of the relationships between sex, violence and ethno-religious difference within the international legal arena. In doing so, I argue that their participation in the contemporary recognition and narration of sexual injury in a global context both retreads and reconfigures the heated 1980s-era US Sex Wars debates on the workings of gender, sex, race and power.     

COMMITMENT, DEVIANCE, AND SOCIAL CONTROL

This article extends earlier work (Ulmer 1994) in applying Johnson's (1991) threefold commitment framework to deviance and social control. The central individual-level theories of deviance (differential association/social learning, opportunity, social control, and labeling) share the generic sociological goal of theorizing continuity in lines of action. This suggests the centrality of the concept of commitment, and in fact the concept is used throughout the study of deviance and social control. The threefold framework provides a superior conceptualization of commitment for the field of deviance. In addition, it integrates insights from the central deviance theories and directs attention to a wide variety of un- and underexplored directions for further research in deviance and social control. In addition, I briefly discuss broader implications of the commitment framework for other areas of inquiry, such as the study of social protest and the sociology of organizations.     

Social cohesion in Rwanda: Results from a public good experiment

We describe a public good experiment, a type of economic experiment commonly used to examine feelings of prosociality—that is, behaviour which is positive, helpful and intended to promote social acceptance and friendship—and community cohesion, carried out in Rwanda. Contributions in different parts of the country are affected by the local intensity of the 1994 genocide, with more generous contributions being made in areas where violence was greater. This supports earlier research indicating that conflict experience leads to greater prosociality. However, we also find that people who have not, themselves, been targets of violence give lower contributions than people who have. The considerable group‐related and regional differences in social behaviour may have implications for the country's policies to deal with social cohesion.     

The theory evaluation scale: An epistemological tool for analyzing social work theories

The profession of social work places a strong emphasis on the utilization of theories in classroom settings as well as in clinical milieus. Therefore, it is understandable that social work students, scholars, researchers, and practitioners feel compelled to make sense of theoretical underpinnings in their professional lives. This study sought to develop an instrument to critically appraise social work theories. Through Qualtrics, a panel of 14 internationally recognized experts in social work theories assessed the content of 16 items, which emanated from the literature on scale development. All of these items were described in accordance with Lawshe’s (1975) content-validity framework. Nine of the original 16 criteria survived expert scrutiny to constitute the Theory Evaluation Scale. Coherence, conceptual clarity, philosophical assumptions, connection with previous research, testability, empiricism, limitations, client context, and human agency were the final criteria on the empirically supported instrument. Implications for research, practice, and social work education are discussed.