The Obama Administration unveiled a new plan yesterday to deal with the genocide in Darfur. While there are no specifics yet, it seems that Hillary Clinton and others are taking an official stand on this issue with the new policy.
From descriptions, it looks similar to the incentive system used in Nigeria, where the Nigerian government has pledged to give rebels a 10% cut of oil cash in return for them to stop sabotaging pipelines and attacking government buildings and personnel.
Obama’s critics are saying exactly what I would say, namely, are we really going to pay people to stop fighting? The current administration has said that Bush’s policies were flawed in that they only included sanctions. So here is the conundrum. Do you make a bad situation worse by instituted sanctions, or do you affirm the actions of violence and revolution by instituting incentives? Cutting people off from the world doesn’t disarm these conflicts, but providing incentives is saying, “if you fight for long enough and hard enough, we will pay you to stop.” It is appeasement at it worst, because we are setting the standard to affirm violent conflict as a means to get what you want. Neither sanctions nor incentives will work.
But they seem like they would, right? According to the psychological laws of conditioning, positive reinforcement and negative reinforcement, the plans of Bush and Obama would both work, just from different perspectives.
The problem is, conditioning doesn’t address attitude. It only addresses action. These sanctions and incentives are responses to undesired action, and they leave the attitude of the movement to continue to fester.
Think of your most heated political argument. Maybe it was with a friend or a loved one, or maybe a total stranger. Here in America, we have some drastically opposing attitudes and many people who are not afraid to voice those perspectives. This is a wonderful thing. But imagine that political argument you had, that, in your opinion was quite fervent, and ask yourself what it would take for you to decide to buy a gun and kill the person who disagreed with you. This is the intensity of these conflicts in Darfur and Nigeria. Now imagine what it would take to diffuse that attitude. This is no small task, and it is not achieved by incentives or sanctions.
The science of psychology has another principle I should bring up. There is a theory called Cognitive Dissonance Theory posed by a man named Leon Festinger. On the surface, this theory is very simple: If you believe something that conflicts internally with another belief, you obviate this dissonance by either (1) reducing the importance of the conflicting beliefs, (2) adopting a new belief that outweighs and diffuses the conflict or (3) by modifying the conflicting beliefs not only in degree but in form.
If I am willing to wage war, and even kill an individual for a belief, I may have created a dissonance in this situation between two beliefs. Let’s say I believe X as a political perspective, but I also believe it is wrong to kill. I have a cognitive dissonance, and I only have a few options of how to deal with it (according to the theory)
I can either:
Under possibility (1) of the theory,
-decrease my belief in X, and face the guilt that I killed someone (guilt being cognitively uncomfortable but not dissonant)
-decrease my belief that killing someone is wrong (this will probably lead to more violence)
Under possibility (2) of the theory,
-adopt a new belief that killing is permitted in regards to X (this will lead to more killing)
Under possibility (3) of the theory,
-change my understanding of the murder to say that I killed not for X, but for something else
-change my understanding of X to say that murder is permissible (similar to adopting a new belief)
Of course, the human mind and emotions are more complex than what I just described, but according to Festinger, one of the above options will inevitably occur in order to dispel the dissonance. (by the way, this psychological theory helps me to understand “thou shalt not kill,” and the non-violence of Christ, but that is another entry...)
It is sad to see that most of these options are noxious, and maybe even more dangerous than the original murder itself. My point is, throwing money at an intense psychological, pathological and sociological problem will not do anything to make these motives and options any different.
In the midst of this criticism, I am at a loss for what should be done in these situations. There may not be any better options, but I hope there is.