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By Ervin Staub

In difficult times like today, people need a vision or ideology that gives them hope for the future. Unfortunately, groups often adopt destructive visions, which identify other groups as enemies who supposedly stand in the way of creating a better future. A constructive, shared vision, which joins groups, reduces the chance of hostility and violence in a society.

A serious failure of the Obama administration has been not to offer, and help people embrace, such a vision. Policies by themselves, such as health care and limited regulation of the financial system, even if beneficial, don’t necessarily do this. A constructive vision or ideology must combine an inspiring vision of social arrangements, of the relations between individuals and groups and the nature of society, and actions that aim to fulfill the vision. A community that includes all groups, recreating a moral America, and rebuilding connections to the rest of the world could be elements of such a vision.

In difficult times, people need security, connection to each other, a feeling of effectiveness, and an understanding of the world and their place in it.  Being part of a community can help fulfill  these needs. The work programs of the Roosevelt administration during the Great Depression provided people with livelihood. But they also gave them dignity and told them that they were part of the national community.

Community means accepting and embracing differences among us. Especially important among the influences that lead groups of people to turn against each other is drawing a line between us and them, and seeing the other in a negative light. The words and actions of Nelson Mandela and Abraham Lincoln propagated acceptance of the other even after extreme violence. The U.S. is a hugely varied country, and for every one of us, there can be many of “them.” But others’ differentness can enrich us. People travel to distant places just to glimpse at other people and their lives. As much research shows, real contact, deep engagement, working for shared goals across races, religions, classes, and political beliefs helps to overcome prejudice, helps us to see our shared humanity. Engaging with each other’s differentness here at home can connect us to each other–and increase our satisfaction in life.

Creating a vision—and reality—of community also requires addressing the huge financial inequality in America. Research shows that during periods of greater inequality in income, people are less satisfied. This is true of liberals; perhaps surprisingly, to a lesser degree, it is also true of conservatives. Inequality presumably reduces people’s feeling of community. The financial crisis provided an opportunity to begin to address inequality, to use laws, policies, and public opinion to limit compensation in financial institutions and corporations. Roosevelt had to fight for his programs. This time there has not been enough “political will,” that is, commitment and courage, to do this

Good connection to the rest of the world also increases our experience of community—and our security. For many decades, the United States was greatly respected and admired. Now, as I travel around the world in the course of my work on preventing violence between groups and promoting reconciliation, most of the people I talk to are highly critical of us. But my sense is that many yearn to again trust and respect us.

In his Cairo speech, as President Obama reached out to the Muslim world, he offered an image of connection between countries and peoples. But words alone are not enough, and there has been little follow up. He also continued with policies of the Bush administration, such as extraordinary rendition, handing over suspected terrorists to other countries for interrogation using torture. We Americans believe we are a moral people; both for

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By Ervin Staub

A few hours after the 9/11 attacks, speaking on our local public radio station in Western Massachusetts, struggling with my tears and my voice, I said that this horrible attack can help us understand people’s suffering around the world, and be a tool for us to unite with others to create a better world. Others also said similar things. But that is not how events progressed.

Our response to that attack led to three wars we are still fighting, including the war on terror. How we fight these wars and what we do to bring them to an end will shape our sense of ourselves as a moral people, our connections to the rest of the world, our wealth and power as a nation, and our physical security.  What can we do to reduce hostility toward us, strengthen our alliances, and regain our moral leadership in the world?

One of the basic principles of human conduct is reciprocity. As one party strikes out at another,  the other, if it can, usually responds with force. Often the response is more than what is required for self-defense. It is punitive, taking revenge, teaching the other a lesson. But the first party  takes this as aggression, and responds with more violence. Israelis and Palestinians for many years engaged in mutual and often escalating retaliation, sometimes reciprocating immediately, sometimes, the Palestinians especially, the weaker party, waiting for the right opportunity.

Many young Muslims, and even non-Muslims converting to Islam, have been “radicalized” by our drone attacks, and our forces killing civilians in the course of fighting. The would-be Times Square bomber has talked to people about his distress and anger about such violence against Muslims. While we kill some who plan to attack us, especially as we harm innocent others, more turn against us.

Of course, we must protect ourselves. But positive actions are also reciprocated—not always, but often, especially if the intention for the action is perceived as positive. Non-violent reactions and practices must be part of effective self-defense. Respect is one of them. Many Muslims were killed in the 9/11 attacks, and we should have specifically included them in our public mourning. Many Arab and Muslim countries reached out to us afterwards, even Iran, and we should have responded more than we did to their sympathy and support. Effective reaching out is more challenging now, and after the mid-term elections the world might see reaching out by President Obama as acting out of weakness. But the U.S. is still the great power, and both the administration and members of Congress ought to reach out to the Muslim world.

But even as we show respect and work on good connections, we ought to stop supporting repressive Muslim regimes. That has been one of the grievances against us. An important source of Al-Qaeda has been Egyptian terrorists, who fought against a secular repressive Egyptian regime. Then as Al-Qaeda was organized by the Mujahideen, who fought against and defeated the Soviet Union in Afghanistan, they turned from such “near enemies” against the far enemy, the United States, which supported these repressive regimes.

Another important matter is dialogue between parties. Dialogue can be abused, used simply to gain time, or as a show to pacify third parties, or can even be a fraud as in Afghanistan where an “impostor” played the role of a Taliban leader in dialogue with the government . The Bush administration strongly opposed dialogue with terrorists—but then with money and other inducements got Sunnis in Iraq, who have been attacking us, to work with us. In persistent dialogue, in contrast to the very occasional negotiations between Israel and the Palestinians, the parties can develop relationships, gain trust, and then become ready to resolve practical matters.

To resolve our wars, we cannot simply bomb and shoot. We must also

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By Ervin Staub

In difficult times people need a vision of a better future to give them hope. The U.S. is experiencing difficult times. The majority of people are poorer and many are out of work, the political system is frozen and corrupted by lobbyists and institutions that have gone awry, and there are constant changes in the world that create uncertainty. We are also at war, and face the danger of attack. While pluralism – the openness and public space to express varied ideas, and for all groups in society to have access to the public domain – is important for a free society, the cacophony of shrill voices creates confusion and makes it difficult for constructive visions and policies to emerge.

In times like these, subgroups of a society – racial, ethnic, religious or political – often turn against other groups. Members of one group, often the largest or dominant group, blame others for the difficulties of life. Often, their ideology is destructive. Instead of addressing the source of societal problems, such visions frequently focus on enhanced national power, racial superiority, or a utopian degree of social equality in the society or in the world. They identify enemies that supposedly stand in the way of the fulfillment of the vision. The group turns against and engages in increasingly harmful, and eventually violent, actions against this enemy.

In response to intensely difficult conditions, destructive ideologies and movements have shaped life in many nations. In Germany the ideology stressed racial superiority, expansion, and submission to a leader. Jews and gypsies were regarded as racially inferior, Slavs both inferior and in the way of expansion. In Cambodia the vision was of total social equality, with everyone judged incapable of contributing to or living in such a society, whether the former elite, educated people or minorities as enemies. In the former Yugoslavia, for the Serbs, it was renewed nationalism, with other groups, especially Muslims in Bosnia and Kosovo as enemies. In Argentina, people stood against communism and in defense of faith and order. Everyone considered left-leaning – even people working to improve the lives of poor people – became enemies. In Rwanda “Hutu power” over the Tutsi minority, became the guiding ideology. While significant societal change is usually shaped by a number of influences, such ideologies had important roles in creating hostility and violence, ending in mass killing or genocide.

In the U.S. so far, in spite of our increasingly dysfunctional political life and shrill political rhetoric, there is no comparable destructive ideology. While we have many divisions, and ignore the harm to civilians outside the country in the wars we fight, the rights of different groups inside the country have increasingly come to be respected, especially in the last half century. However, many have turned against the current administration, and to some extent, against government in general. They affirm core American values of freedom and individuality, but in the service of tearing down, without a vision of what to create. This is one half of an ideology, the against part, without a clear aim, a for part.

Such rebellion seems to be supported, and perhaps instigated, by people in the background who finance it, and by politicized media. It thrives on people’s genuine and understandable distress, the result of the frustration of material needs, but even more, the frustration of a variety of psychological needs, uncertainty, and fear. Joining ideological groups and movements helps fulfill needs for security, community, and a feeling of effectiveness at a time when people feel powerless.

We need a constructive vision, words joined