We present the first published ethnographic description of landscape burning by Hadza hunter-gatherers of northern Tanzania and identify environmental, social, and cultural influences on Hadza landscape burning, thereby broadening the ethnographic record of anthropogenic burning practices described for hunter-gatherer communities. We report interview data collected in 2022 and 2023, describing their practices and attitudes regarding the causes and consequences of burning. We provide context by comparing our observations with those recorded for hunting and gathering populations in Africa, Australia, and North America. Hadza landscape burning is generally a solitary and male-dominated activity, contrary to ethnographic accounts of Indigenous landscape burning from North America and Australia. The primary goals stated by Hadza for landscape burning were improved hunting, reduced hazards from dangerous animals, and to reduce the density of livestock. Firsthand observations suggest that landscape burning has decreased over the past 20 years, and this historical trend is supported by interviews. Satellite imagery also suggests an overall decrease in burning activity in the region from 2001 to 2022. Among the Hadza, landscape burning is a culturally influenced and strongly gender-biased activity that is rapidly disappearing. Because burning can radically transform landscapes, these practices often generate or amplify conflicts of interest between groups with different land use strategies. Hadza report serious social conflict with pastoralists over landscape burning, and our study suggests this tension has constrained the practice in the past two decades.

Humans must identify others as enemies or allies to develop, protect, maintain, and refine their sense of self. This is a part of their normal psychological development. These phenomena operate on individual and large group levels and are pronounced under threat. In peril, they help create psychological boundaries between conflicting parties and bonds between allies. These boundaries and bonds are invested with strong emotions. The narcissism of minor differences concept is involved in identifying and delineating enemies at times of perceived danger. This article introduces the concept of the narcissism of minor resemblances. This concept is discussed from the psychodynamic perspective and illustrated with examples of socio-political developments from modern history. The narcissism of minor resemblances concept may help us understand the underlying dynamics of bonding with allies and identifying with others when undergoing threat and hardship. This concept connects the public arena of political action with individual psychological development. Awareness of this phenomenon can help mitigate the negative aspects of rigid enemy-ally distinctions and promote cooperation and peace. It may also help individuals impacted by psychological trauma to make meaning of psychological and societal processes experienced and contribute to their healing.

This paper examines the phenomenon of xenophobia in Africa. The manifestation of xenophobia was explored within the tenets of the terror management theory which links existential concerns to the development of worldviews that help to make sense of life vagaries. We put forward that colonialism impacted the African worldview of collectivism and human connectedness and contributed to a worldview of the world as a dangerous place. The authors largely situate xenophobic attitudes of Africans toward Africans within the colonial experience which promoted ethnic discord and influenced the perception and receptivity toward strangers. The value of collectivism in pre-colonial and post-colonial African societies was compared to demonstrate the impact of colonialism. Furthermore, a synopsis of ethnic politics as a legacy of colonialism in Nigeria was provided. The authors conclude by emphasizing the importance of giving recognition to ethnic identity as one approach to managing xenophobic attitudes toward co-nationals in African countries.

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This article evaluates how territorial autonomy affects ethnic mobilization and conflict during regime transitions. Previous research has highlighted its conflict-inducing role during prominent transition contexts. Alternatively, it has shown its pacifying role in the \"average\" case, without distinguishing transition periods from stable contexts. Addressing these gaps, we argue that the de-escalatory consequences of autonomy depend on critical stabilizing factors which are themselves \"muted\" during transitions. We test our expectations in a cross-national analysis, covering all regime transitions between 1946 and 2017. We also revisit the 1989 transition from Communism, focusing on the role of \"inherited\" autonomy in the post-communist successor states. This enables us to address concerns whereby autonomy is offered to ward off transitions or whereby transitions are themselves induced by mobilization. Our findings indicate that during transitions, territorial autonomy increases the likelihood of ethnic mobilization, government concessions in response, and violent escalation where these are not forthcoming.

The recent persecution of Rohingyas, a Muslim ethnic minority group of Western Rakhine state, by state military has forced more than half a million people to take refuge in Bangladesh. It has sparked tension between Muslims and Buddhists in Bangladesh as different research and mass media reports illustrated the role of Buddhist nationalist groups in the massacre of Rohingyas. Thus, Bangladesh is vulnerable to communal violence not only based on religion but also based on ethnic, class, race, and national identity. This paper reviews existing community development theories to assess potential approaches\' capability of ensuring communal peace in Bangladesh. The assessment includes the analysis of major community development theories and approaches and their applicability to a given context. The analysis argues that due to the scarcity of assets and resources community development approaches in a humanitarian crisis need some external intervention and bureaucratic supervision. Otherwise, it would be difficult to deploy any community development approach to ensure communal peace leading to sustainable development.

This brief review examines the topics of evolutionary psychology, community development, and human preferences towards \"green space\" environments as an effective intervention model to reduce ethnic conflict and violence. The term \"Biophilia\" is introduced to describe the innate human preference to specific types of outdoor or natural (i.e., \"green space\") environments and how humans as a species have evolved to adapt and prefer greener environments that promote health and sustainability. Communities that provide individuals with increased opportunities of positive contact and to interact with each other in the development of superordinate goals will help to promote greater understanding among ethnically diverse environments and ultimately reduce conflict. Suggestions are offered for further research addressing the inherent benefits of \"green\" sustainable programs in community development as a means of reducing conflict and promoting increased health and empowerment.

Interethnic conflicts often escalate rapidly. Why does the behavior of masses easily change from cooperation to aggression? This paper provides an experimental test of whether ethnic hostility is contagious. Using incentivized tasks, we measured willingness to sacrifice one\'s own resources to harm others among adolescents from a region with a history of animosities toward the Roma people, the largest ethnic minority in Europe. To identify the influence of peers, subjects made choices after observing either destructive or peaceful behavior of peers in the same task. We found that susceptibility to follow destructive behavior more than doubled when harm was targeted against Roma rather than against coethnics. When peers were peaceful, subjects did not discriminate. We observed very similar patterns in a norms-elicitation experiment: destructive behavior toward Roma was not generally rated as more socially appropriate than when directed at coethnics, but the ratings were more sensitive to social contexts. The findings may illuminate why ethnic hostilities can spread quickly, even in societies with few visible signs of interethnic hatred.

This article is a critical ethnographic illustration of community psychology praxis as enacted cultural critique. Community psychology praxis involves cultural critique so as to challenge, subvert, resist, and transform disempowering cultural constructions. Although it is important to appreciate and attend to cultural norms, there are many contexts where existing norms serve to marginalize communities. Drawing from a youth participatory action research initiative in the Garo Hills region of Northeast India, we examine the implications of community psychology praxis as enacted cultural critique in the context of endemic ethnic conflict. Enacted cultural critique in such a context entails deliberate, self-conscious efforts to interpret or make sense of the existing cultural context and create new ones. This creative activity involves collectively imagining, saying, writing, sculpting, fashioning and/or building new ways of being in and understanding our shared world. Our approach is characterized by an explicit recognition of the political nature of cultural analysis, which represents a significant departure from traditional, apolitical understanding of culture. Using the lens of community psychology praxis also allows for a more agentive view of culture-one that acknowledges that individuals and communities (re)create and (re)write culture through practices of everyday life and social and political mobilization.

Our goal was to describe the forms of persecution reported by adult refugees in the U.S. and the relationships between persecution and health status among this population. Data were derived from the 2003 New Immigrant Survey, a representative sample of new U.S. lawful permanent residents. Major depression, impairment in daily activities due to pain, poor self-reported health, and declining health were described for refugees who had and had not reported persecution prior to arrival in the U.S. Health status was also examined for refugees who reported different forms of persecution. Half of refugees (46.7 %) in this sample reported that they or an immediate family member had been persecuted. One in three persecuted refugees (31.8 %) reported both incarceration and physical punishment. Major depression, pain-related impairment, poor health, and declining health were twice as common among persecuted refugees than among non persecuted refugees. Notably, despite these adverse experiences, the majority of persecuted refugees did not report poor health outcomes.