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Frontmatter -- Contents -- Illustrations -- Preface -- Introduction -- Chapter 1. Collective Memory -- Chapter 2. Surveying Enslavement in the North -- Chapter 3. Slavery and Collective Forgetting -- Chapter 4. Enslaved Africans in the President's House -- Chapter 5. Memorializing the Enslaved on Independence Mall -- Chapter 6. The Bench by the Side of the Road -- Chapter 7. Burial Grounds as Sites of Memory Recovery -- Chapter 8. Overcoming Collective Forgetting -- Epilogue -- Notes -- Works Cited -- Index -- Acknowledgments

Why do people invest so much emotional energy and resources in conflicts over images, symbols, rituals, and other cultural expressions? The answers explored in Culture and Belonging in Divided Societies view such expressions as barriers to or opportunities for inclusion in a divided society's symbolic landscape and political life.

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

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

1. The Two Faces of Conflict. Islamic Scarves in French Schools. Conflict Management: Key Questions -- 2. Interests, Interpretations, and the Culture of Conflict. Cross-Cultural Lessons about Conflict. Interests, Interpretations, and the Islamic Scarves -- 3. The Culture of Constructive Conflict Management in Low-Conflict Societies. Constructive Conflict Management. Five Low-Conflict Societies:!Kung, Senoi Semai, Tikopia, Papago, and Norway. Noteworthy Features of Constructive Conflict Societies. The Intersocietal Context -- 4. The Conflict Management Process: Changing Interests and Interpretations. Public Housing in Forest Hills. The Process of Conflict and Conflict Management. Interests and Interpretations in Conflict Management at the Dispute Level -- 5. The Sources of Conflict and Strategies of Conflict Management. Limitations to Constructive Conflict Management. Partial Linkage -- 6. Successful Conflict Management. Evaluating Success and Failure in Conflict Management

Indonesia is a country that seems to violate a number of widely held assumptions that comparative political scientists hold. For example, under Suharto's 30-year rule, corruption soared, but so did economic growth. In Riots, Pogroms, Jihad, John Sidel offers another false generalization for consideration, namely, that despite the rise of ethnic and religious violence in the world since 1990, the widespread religious violence experienced in Indonesia since the mid-1990s is not best understood as part of a global trend. Rather, he argues that "such broad-brush accounts offer little to illuminate the specific modalities of religious violence observed in Indonesia or to help examine the discernable but seemingly inexplicable shifts … in the forms, targets, processes of mobilization, and consequences of this violence in successive periods" (p. 11).