Suchergebnisse

This study considers how ethnic trust and minority status can impact the ability of ethnic groups to pursue cooperative public goods, focusing on groups with a history of conflict and lingering hostility. A public good experiment between ethnic Albanians and Serbs in postwar Kosovo reveals that subjects contribute far more to a mutually beneficial public good when they are part of an experimentally induced coethnic majority. However, when in the minority, subjects not only underinvest, but many actively divest entirely, privatizing the public good. Majority/minority status also has wide-ranging implications for how individuals relate to real-world public goods and the institutions of government that provide them. Compared to majority Albanians, survey data indicate how minority Serbs in Kosovo express greater safety and security concerns, feel more politically, socially, and economically excluded, are more dissatisfied with civil liberties and human rights protections, and are less likely to participate politically or pay taxes to support public goods. Conflict-related victimization and distrust of out-groups are strong predictors of these minority group attitudes and behaviors. This suggests a mechanism for how conflict amplifies out-group distrust, increasing parochial bias in public good commitments, especially among minorities who are wary of exploitation at the hands of an out-group majority. To restore trust, this study finds that institutional trust and intergroup contact are important to bridging ethnic divides that inhibit public good cooperation.

This study considers prospects for the revitalization of social norms after ethnic violence using a behavioral experiment in postwar Bosnia. In the experiment, subjects are asked to distribute a ten-unit monetary sum between two anonymous recipients of random ethnicity. The results indicate a surprisingly high number of egalitarian distributions across ethnicity, which is interpreted as evidence of a norm of fairness. Discriminating behavior in the experiment is explained as a product of ethnic parochialism (rewarding co-ethnics and punishing non-co-ethnics). Overall, the experiment speaks to the resiliency of an important aspect of pro-social behavior after violence-impartiality in the treatment of others. [Reprinted by permission of Sage Publications Inc., copyright holder.]

This study considers prospects for the revitalization of social norms after ethnic violence using a behavioral experiment in postwar Bosnia. In the experiment, subjects are asked to distribute a ten-unit monetary sum between two anonymous recipients of random ethnicity. The results indicate a surprisingly high number of egalitarian distributions across ethnicity, which is interpreted as evidence of a norm of fairness. Discriminating behavior in the experiment is explained as a product of ethnic parochialism (rewarding co-ethnics and punishing non-co-ethnics). Overall, the experiment speaks to the resiliency of an important aspect of pro-social behavior after violence—impartiality in the treatment of others.

Do citizens care about due process rights when holding insurgent groups accountable for violence? We examine public perceptions of justice and fairness in judicial proceedings brought against suspected Islamic State (ISIS) militants and their supporters in Mosul, Iraq. We conducted a survey of Mosul residents and people in ISIS-affiliated displacement camps outside Mosul to evaluate public support for detainee due process rights. Using a trial and punishment survey experiment, we find that Mosul residents, while favoring capital punishment for ISIS involvement, are also sensitive to procedural due process rights of the accused. People with self-reported ISIS affiliations, in contrast, are more concerned with substantive due process, and do not see capital punishment outcomes as fair, regardless of procedural considerations. Although rebel group sympathizers and opponents have clashing perspectives on what constitutes equitable punishment for participation in insurgency, both recognize the importance of due process rights to long-term peace and security.

Existing research on conflict-related sexual violence focuses on the motivations of perpetrators and effects on survivors. What remains less clear is how postconflict societies respond to the hardships survivors face. In survey experiments in Bosnia, we examine public support for financial aid, legal aid, and public recognition for survivors. First, we find a persistent ethnocentric view of sexual violence, where respondents are less supportive when the perpetrator is identified as co-ethnic and survivors are perceived as out-groups. Second, respondents are less supportive of male survivors than female survivors, which we attribute to social stigmas surrounding same-gender sexual activity. Consistent with our argument, those who are intolerant of homosexuality are especially averse to providing aid to male survivors. This study points to the long-term challenges survivors face due to ethnic divisions and social stigmatization from sexual violence.

We consider whether prior political activism increases the likelihood of engaging in higher-risk forms of violent collective action. We test our hypothesis in the context of the 2014 Euromaidan and subsequent separatist violence in Eastern Ukraine. In the aftermath of the Euromaidan protests, the Ukrainian government began a widespread campaign to mobilize young men for military service against separatist movements in the Donbas region amid escalating tensions with Russia. In July 2014, we survey young men who were volunteering to join the Ukrainian military's counterinsurgency efforts and compare them to other young men who live in the same community but had not volunteered. Using a case control study design, we interviewed 100 young men who reported to a local Ukrainian army recruitment station in Kharkiv, a city in Eastern Ukraine which was an important center for military recruitment efforts. We compared them to 100 other young men who lived in the same communities, received recruitment notices, but had chosen not to report. Military recruits were sampled by cluster-sampling at the recruitment station, with random selection of recruits by cluster. Civilian males were sampled by random route in the vicinity of the recruitment station. When comparing survey responses between recruits and civilians, we find strong linkages between prior Euromaidan participation and military mobilization. Our results are robust to controls for parochial ethnocentrism and mere support for Euromaidan goals. Maidan participation and military mobilization are also correlated with a strong sense of self-efficacy, optimism, risk tolerance, patriotic nationalism, and feelings of in-group solidarity with protesters and the military. These correlates illustrate plausible mechanisms for how individuals could transition to increasingly higher-cost, higher-risk forms of collective action.