Ethnic Conflicts

Ethnic conflicts arise when differences occur between societies. Turmoil, resistance, and death are common-place between many ethnic groups. In some cases, ethnic conflicts are merely political and account for bad relations between the ethnic groups. However, as with the case between the people of Tibet and China, ethnic conflicts will result in the forcible removal of one group to another sector entirely. In the past, China invaded Tibet and mandated their culture and ethnic ideals on the people. The people of Tibet were forced out of the country as their ethnic ideals were vastly different than the Chinese. Although today the conflict has largely been deescalated animosity still exists between the two cultures. Tibetan Buddhists deported from Tibet desire their spiritual land and the Chinese government resists and uses the land for industry.


Social psychologists are able to identify commonalities and differences between ethnic groups. The goal is to identify and realize social arguments in an attempt to soothe the strife between ethnic conflicts. The process is often arduous albeit analyzed through fundamental methods. Identifying the way that each society conforms is one method to understand the needs of the people of each group. Conformity is important while analyzing ethnic conflicts to find ways to unite each group. Furthermore, determining how the relationship between each group and how social perception and social cognition relate to each of the groups. Understanding social cognition and social perception is important while analyzing ethnic conflicts to understand how each society thinks and how each perceives themselves and others. Without delving into social circumstances than the end result is impossible. The end result, of course, is finding a way to resolve ethnic conflicts between the groups and allow for harmonious coexistence – or at a minimum find a way to allow each group to live beside one another without extraneous altercations.
Conformity


Tibetan culture is heavily steeped in Buddhist traditions. To further analyze the Tibetan people we must understand some of the spiritual precepts followed by the people. Buddhists strive to observe five precepts, which ultimately help soothe suffering and woe (Powers, 2007). As a result of the abstinence of certain deeds and leading a life to reduce suffering, Tibetan people are often non-confrontational at least through direct physical means. Peaceful resolution is key and fundamental to Tibetan people. However, suffering or internal sufferings as a result of unpleasant change is absolutely against Tibetan Buddhist beliefs (Powers, 2007). As a result, conformity is a tough end for the people of Tibet. Tibetan people will not conform if the act of conformity results in an increase of external or internal suffering or sufferings. The primary hardship is that conforming to the Chinese government that occupies Tibet will create suffering as sovereignty and Tibetan freedom is quelled.


In contrast to Buddhist Tibetans, spiritual and religious institutions are not primary nodes of conformity (Zhang, 1994). Zhang (1994) suggests that Chinese adolescents conformity primarily lies within traditional familial bonds, educational ties, and societal duty. Analyzing Chinese adolescent conformity is important to determine likelihood of acceptance to other ethnic groups as adolescents represent the upcoming generation. To analyze research data by Zhang (1994) we can extrapolate and determine that Chinese adolescents are less likely to conform to non-traditional and non-societal value systems and are less likely to conform with spiritual or religious systems. Rather, Chinese adolescents, due to their belief system, will conform with tradition, family, and the unity of society (Zhang, 1994). Thus, the difficulty is Chinese ethnocentrism regarding other cultures, in particular the Buddhist Tibetans, due to Chinese deep-rooted familial rearing and societal obligations.


Social perception as a definition relates to inward and outward perceptions of social interactions between the self and the non-self. This can be understood as being the perception of how an individual relates to others but is used in the context of this essay as how an ethnic group as a whole perceives itself and how it perceives itself in relation to other groups. Social cognition is defined as the process in which social information is retrieved, stored, and applied; essentially social cognition is the thought process of social information (Shiraev, 2010). The link between social perception and social cognition in relation to each group is thus how each group understands social interactions and how each group perceives themselves and others as it relates to the use of social information.


As previously stated, Tibetan society is heavily founded on Buddhist beliefs. Social perceptions and cognition naturally following Buddhist foundations. Platt (1997) states that Tibetan Buddhists are pacifistic in nature and desire mediation and peace. Pacifism itself resounds strongly for social perception and cognition. Understanding social information from a pacifists point of view relates directly to conscious cognitive methodology to being non-conflict. The result is continued cognitive processes to be pacifistic. The self perception of peace and a pacifistic nature results in an radiance of social cognitive discourse to attempt to mediate and conflict (Platt, 1997).


To further understand the social perception and cognition of Chinese society we must first understand a little about socialism. Socialism is characterized by equality of all people in society and fairness towards all people. Although this model is quite useful for people within the society, socialism does not often favor outsiders as can be seen historically. The social perception of Chinese people is the ideal to work for everyone as all of society benefits from social work (Yan Miu Chung, 2009). Therefore, the cognition in place is that Chinese people gather, store, and use information as it relates to the whole of society rather than on an individual basis. This is all in relation to China being a socialist collectivist society rather than individualistic in nature.


Through social perceptions and conformity can come resolution. There is a major social perception in each group that must be overcome for resolution to be had. The social perception for Chinese occupiers in Tibet is that the exiled Tibetan Buddhists are separate from the socialist collective and that a union can be made. Tibetan Buddhists, alternatively, must socially accept that change is going to happen and that in many cases suffering will continue unless immediate mediation can be had with the Chinese government. These assumptions of social perceptions that must be overcome are quite tall orders in regards to this particular ethnic conflict. Chinese society will need to, as a whole, come to an agreement and general consensus that the exiled Tibetan Buddhists were forcibly removed from their land and that resolution can only be had through peaceful cohabitation. Further resolution can be had through understanding the way each group conforms. As previously stated, Tibetan Buddhists will likely conform to other ethnic groups if suffering is reduced through conformity. Thus, if the Chinese people strive to accommodate the Tibetan Buddhists and coexist peacefully than the Tibetan Buddhists will be more willing to conform to their ideals. Additionally, Tibetan Buddhists would need to change some fundamental ways to accommodate traditional Chinese systems and societal values. Through this change the Chinese would be more willing to conform with and work together with the Tibetan Buddhists. Of course, the inherent difficulty is the ability of both ethnic groups to communicate these concerns rationally and logically and also to be socially cognitive each ethnic groups needs. Without this type of social compassion than resolution cannot be had.


The ethnic conflict between the exiled Tibetan people and the Chinese occupying people has been an ongoing issue for decades. Unfortunately, social cognizance and idealistic conformity alone will not resolve this conflict. However, resolution does not happen through a few ethnic comparisons. Social cognition and conformity on both sides as described will help towards resolution, which will undoubtedly be a long and hard road. Conformity from both the Tibetan Buddhists and the Chinese socialist society is necessary. Furthermore, social cognizance and awareness of the needs of each group both while peering internally and externally must be realized. Conceptualizing the ideals of unity, conformity, and mediation will lead to ethnic conflict resolution.

References
Yan Miu Chung.; Cheng Sheng. (2009). Searching for Chinese Characteristics: A Tentative Empirical Examination. Published by the China Journal of Social Work: Vol 2, Issue 1.

Platt, K. (1997). How China Sees its Ethnic Separatists Differently. Published by the Christian Science Monitor: Vol 83, Issue 73.

Shiraev, E.; Levy, D. (2010). Cross-Cultural Psychology: Critical Thinking and Contemporary Applications. Published by Allyn & Bacon. Retrieved June 20th, 2011.

Zhang, J.; Darwin, T. (1994). Modernization Theory Revisited: A Cross-Cultural Study of Adolescent Conformity to Significant Others in Mainland China, Taiwan, and USA. Published by Adolescence: Vol 29, Issue 116.