The Psychology of Human Rights Violators and Courageous Resistors

The Psychology of Human Rights Violators and Courageous Resistors

Using a vocabulary based on the work of social psychologist Ervin Staub, it is clear that many researchers have found elements of the human psyche and the human experience that contribute both to acts of courageous resistance in the face of horrific human rights abuses as well as contributing to the perpetration of the acts themselves. Certain categories emerge while assessing the actions of an individual in either of these circumstances: environmental or circumstantial pressure and support; concept of self in relation to others, and specific learning experiences that coalesce into paradigms from which actions are taken. In his analysis of human rights violations, Staub discusses “difficult life conditions,” “in-group/ out-group” distinctions, and “learning by doing.” Various other scholars of human rights have a vocabulary that will enhance the meaning of this terminology in the context of both human rights violators, and courageous resistors of that violence.

Staub's assessment of “difficult life conditions” and how people behave under threat to safety and security is supported and expanded upon by Kristen Renwick Monroe, who posits that, though ethnic difference and tensions are not a sufficient to explain human rights abuses, they will be magnified by economic struggle or other stresses, and can explode into acts of extreme violence. She draws in the concept of dehumanization, addressed by Staub and many others, positing that the cognitive perceptions of a people under strain can be manipulated to scapegoat a group of people in an attempt to release the frustration of powerlessness in hard times. The idea that one can distance oneself from one's victi...

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...ing the path of “learning by doing” towards courageous resistance. Those raised in authoritarian cultures according to various theorists, including Staub, often don't have the internal locus of control that allows them to make the connection between seeing oppression and choosing not to participate in it. So, this is another place where theories of pro-social actions and human rights violation are converse to one another.

A synthesis of all of these theories leads me to believe the following: if one can use the similar pathways of “learning by doing” and “authorization” within a pro-social, inclusive world view and create a society where authoritative child rearing need not become authoritarian child rearing, it is possible to say that there may one day be a world where there will be no violations of human rights that will require others to courageously resist.