CULTURE
Arab and Middle East
Overview
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What is What
Mindset
CALL Arab Culture (Guerrilla)
CALL Mistakes to Avoid
Laundry Listing
Putting it All Together
Naming Conventions
Arabs, Middle East, SWA
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Arabs
Persians
North Africans
Nubian
“Jews”
Turkman
Tajiks
Pashtun
• “Arab World”
• Middle East
• Gulf States
– (Al-Jehzeera)
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Southwest Asia
Ottoman Empire
Arabian Gulf
Persian Gulf
Arab and Middle East Mindset
Pawns of Fate
• Many Westerners see themselves as being in control of
their own destiny
• Many Middle Easterners believe that much of what
happens to them (and others) in life is predestined and
controlled by fate
– Prevailing belief is that an individual’s behavior has little effect on
outcomes
– No “probable” or “likely,” events are anticipated or hoped for with
the proviso: “insh’allah” (God Willing)
• Embedded within the Arabic culture is a normative
acceptance of conspiracy theories as a means of
explaining the reasons behind certain events
Collective Identity
• Culture of most Middle Eastern and many Asian countries is
oriented more toward collectivism than individualism
• Individualistic cultures pride themselves on individual
accomplishment and what makes them unique, special, or
different from others
• Collectivist cultures, however, believe personal value comes
not from individual deeds, but from social standing and group
affiliation
– Value most about themselves not what is unique, but rather what makes them part of a
larger group or collective
– Ethics of responsibility centered on the greater benefit of the collective
• The individual’s identity is based on his family or tribe/clan
roots and the group with whom he currently affiliates. This
phenomenon is captured in the saying: “Who I am is who I am
a part of, and whom I am with.”
Importance of Relationships
• Arab culture is built on relationships and connectedness to
others
– Incredibly important as a source of power, comfort, and worth
– Persons from collectivist cultures rarely value “alone time” and they are
rarely alone
– As with identity, perceptions of self-worth are influenced strongly by the
perceived status and value of their social network
– One’s value is defined by whom you know and who is in your network
“Wasta”
• A person is fundamentally defined by, and valued for, belonging
– This means that the group holds great power over the individual’s
behavior
• In quest for personal meaning, direction, and structure a man
will often suspend critical thinking and commit to a particular
mosque, leader, or collective “bunch of guys” (and their
ideology) that advocates militant Islam
Good Impressions
• Persons from Middle Eastern and Arabic cultures often
prioritize their social image and the harmony of
relationships over directness or sincerity
– Considered impolite to disagree with someone or to refuse a
request
– May express insincere sentiments in order to avoid conflict
– Not regarded as an attempt to deceive, but rather appropriate
behavior to preserve the relationship
– Consequence is that individuals develop hidden agendas to
ensure connectivity to others and enhance their value
– Result, it is difficult to establish trust, as is expected in the West
Good Intentions
• In the West, it is important to “make good” on one’s
promises.
– Merit is earned through action
• “actions speak louder than words”
• Conversely, in the Middle East, intentions matter
more than actions
– A person attests that they will do something that they
subsequently fail to do, it is not considered a
transgression, so long as the person sincerely wanted to
do it or intended to do it at the time
• Thus, well-intended promises and anticipated actions may not
carry the same weight for the source as for the Special Agent.
Shame, not Guilt
• In the West, guilt and the anticipation of feelings of guilt
influence the individual’s overt behavior and decisionmaking processes
– Guilt is personal -- distress experienced by the individual
– Mitigation usually requires “owning up”
– Confessing to someone, taking responsibility for one’s actions,
and possibly taking further action to correct or compensate for
the offending behavior
• Conversely, collectivist societies are more driven by the
phenomenon of shame
– Shame is the distressing emotion one seeks to avoid or has to
bear for wrongful behavior
– Shame is social; it is a reaction to the responses of others.
– Confession acknowledges or makes others aware of the
undesirable behavior, and therefore, is generally avoided.
– Others’ awareness that brings about the sanction of shame
Associative Thinking
• Middle Eastern persons are raised and acculturated to think
associatively
• Westerners tend to think in a the linear, goal-oriented,
structured, sequential way
• Westerner telling a story about a life experience would likely
do so chronologically, in a way that created a beginning,
middle, and end
• Associative thinkers are not bound by these conventions
– “go off on tangents” or relate segments out of sequence
– It may make sense in their “big picture” of what they are trying to
communicate, but it can be difficult for linear thinkers to follow
• Source or Subject’s thinking may appear to jump from pointto-point throughout the conversation
Emotional Info Processing
• Individuals from the Middle East tend to be emotional
processors of information
• As they take in information and experiences, they tend to
organize data and events around the context of
relationships and collective value, rather than by topic or
category
• The information tends to have enhanced value and is
communicated in more dramatic terms with enhanced
texture and emotion
• Information may be distorted in an attempt to increase
the communicator’s value to the listener
IF YOU LEARN NOTHING
ELSE ABOUT ARAB
CULTURE
Arab Culture Condensed
to 15 Slides
For Official Use Only
Basic Arab Values
• A person’s dignity, honor, and reputation are of
paramount importance (honor and shame are often
viewed as collective, i.e., pertaining to the entire
group or family). If you shame an Arab you have
shamed his entire extended family, clan, tribe, etc.
• It is important to always act in a manner that will
make a good impression on others.
• Loyalty to family takes precedence over personal
needs.
• Social class and family background are the major
determinants of one’s personal status. The next
most important is individual character and
achievement.
• Arabs value conversation and long discussions.
For Official Use Only
Basic Arab Self-Perceptions
• Everyone believes in God, acknowledges His
power, and has some religious affiliation.
• Humans cannot control events – things depend on
God and fate.
• Piety is one of the most admirable characteristics in
a person.
• In Islam there is no separation between church and
state (some Arabs may not agree with this).
• Established religious beliefs and practices are
important and liberal interpretations which threaten
them are rejected.
For Official Use Only
Reciprocity
• If an Arab helps you he will expect you to
reciprocate
• Never openly refuse a friend’s request.
• Arabs will extend many invitations – while it
is acceptable not to maintain them at the
same pace, it is considered rude not to
reciprocate.
For Official Use Only
Basic Rules of Etiquette
1 of 3
• Good manners constitute the most salient factor in
evaluating a person’s character (remember this point
during official meetings).
• Failure to shake hands when greeting someone or
when saying goodbye is considered rude. Between a
man and a woman, it is the woman’s choice whether
or not to shake hands.
• Do not slouch or cross legs on top of a table. Sitting in
a manner that shows the soles of one’s shoes to
another person is an insult
• When standing or talking with someone, do not lean
against a wall or keep hands in pockets.
For Official Use Only
Basic Rules of Etiquette2 of 3
• Men stand when a woman enters the room; everyone
stands when a new guest enters the room at a social
gathering, or when a high-ranking or elderly person
enters or leaves. Men allow women to precede them
through doorways and offer their seats if no others are
available.
• When saying goodbye to a guest, a gracious host
accompanies them to the outer gate or to their car.
• If a guest admires something small and portable, an
Arab may insist that it be taken as a gift. Do not
express admiration for something expensive. Gifts
shouldn’t be opened in the presence of the donor.
• Never use the left hand.
For Official Use Only
Basic Rules of Etiquette3 of 3
• Arabs will almost always insist on paying when out to
dinner – it is appropriate to let them pay, but should be
reciprocated later.
• People should not be photographed without their
permission.
• One who lights a cigarette in a group must be
prepared to offer one to everyone.
• Staring at one of the same sex is not considered rude.
• Most Arabs do not like to touch or be in the presence
of household animals, especially dogs.
• Arabs get very personal, very quickly. Do not;
however, ask about female members of the family. Do
not flirt with Arab women.
• Do not stand or walk in front of a praying Muslim.
For Official Use Only
Hospitality
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1 of 2
Generosity to guests is essential for a good
reputation.
A drink will quickly be offered. Accept and
hold the cup with right hand. Not to accept
the drink is consider ill mannered.
If a guest arrives while others are eating,
they will offer to share, but an unexpected
guest should feel free to decline.
Ahlan wa Sahlan or Marhaba means
“welcome” and will be stated when a guest
arrives and usually several times throughout
the visit.
For Official Use Only
Hospitality
2 of 2
• Guests often are given a seat of honor and will be
asked frequently if they are comfortable.
• Even under inconvenient or unexpected
circumstances, a guest would never be refused
entrance. Exception being if a woman was at home
alone and the guest was a man. In this situation, the
guest should refuse to enter, regardless of how
soon the male member of the household is
expected to be home.
• Many Arab homes have a separate room for
receiving guests, called a salon.
For Official Use Only
Meals
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1 of 2
Dinner should be planned for a late hour.
After the evening prayer.
Invitations are almost always verbal and
frequently spontaneous.
Guests should arrive early for conversation
before the meal.
Arabs will present abundant amounts of food
to display generosity and esteem for the
guests.
Water may not be served until after the meal.
Some people consider it unhealthy to eat and
drink at the same time.
For Official Use Only
Meals
2 of 2
• The guest is expected to show admiration and
gratitude for the food. Eat sparingly on the day
you are invited because out of politeness you
will overeat! Alhamdu lillah means “Thanks be
to God” – say this when you have had enough
to eat.
• When leaving the table, it is customary to say
sufra dayma – “may your table always be thus”.
• When guests express an intention to leave, the
host will always encourage them to stay –
consider this ritualistic – you will not offend by
leaving.
For Official Use Only
Official Meetings
1 of 2
• A good personal relationship = a successful meeting.
• At the beginning of meetings, time is set aside for light
conversation. Inquire about illness and other personal
matters (weddings, vacation plans). Wait for them to start
talking business. Arabs don’t like to be hurried or pressured
into an agreement.
• Arabs mistrust people who do not appear to be sincere or
who fail to demonstrate an interest in them personally.
• Do not mistake good manners for an indication of your
success.
• A noncommittal reaction is not negative or positive – be
patient.
• Inshallah means “If God Wills”; in other words, they may
express good intention, but they are leaving a way out.
For Official Use Only
Official Meetings
2 of 2
• Often intermediaries are used to represent another.
In situations of conflict, it is particularly important to
use an intermediary for whom the person you are in
conflict with holds in high regard.
• Most Arabs are habitually late. Therefore, a person
who arrives late and has kept you waiting may not
even realize that you have been inconvenienced.
Deadlines are often not met – expect delays and be
patient
• A positive response is merely a declaration of
intention and an expression of goodwill.
• Arabs often disregard “no smoking” signs and will
often disregard you if you ask them to refrain from
smoking.
For Official Use Only
Conversation
• Quickly determine social status. Then treat them with the
respect due for their status.
• Never omit greetings of “Good morning/afternoon, how are
you?” etc.
• “Do this for my sake” attached to a request for a favor
implies indebtedness.
• Importance is placed on direct praise for strong character
or a job well done. Criticism is taken very personally, so it
is important to phrase it carefully. Do not give criticism in
front of others. Begin with the good points and be sure to
include your high regard for them as an individual.
• Do not discuss politics or religion. Stick to safe topics,
such as the Arabic language, literature, poetry etc.
For Official Use Only
Gestures
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1 of 2
Moving the head slightly back and raising
eyebrows = no
Moving the head back and chin up = no
Moving chin back slightly and making a
clicking sound = no
After shaking hands, placing the right hand
to the heart or chest = respect or sincerity
Holding right hand out, palm downward,
and opening and closing = come here
Right hand out, palm downward, and move
as if brushing something away = go away
For Official Use Only
Gestures
2 of 2
• Right hand out, palm upward, closing hand half-way
and holding it = give it to me
• Right hand out, palm downward, moving it up and
down slowly = quiet down
• Right hand out, palm upward, touching thumb and
fingertips together and moving hand up and down =
calm down; be patient
• Holding right forefinger up and moving it from left to
right quickly several times = never
• Right hand out, palm downward, then quickly twisting
the hand to be palm upward = What? Why?
For Official Use Only
ADDITIONAL LEARNING
RESOURCES
• Cultural Awareness Training
University of Military Intelligence: the Army Proponent for Cultural
Awareness Training
http://www.universityofmilitaryintelligence.us/main.asp
• Language Training Resources
Various language Training Aides/Handbooks
http://oef.monterey.army.mil
Arabic Online Training:
http://www.lingnet.org/language/default.asp
For Official Use Only
10 ARAB
CULTURAL
AWARENESS
MISTAKES TO
AVOID
For Official Use Only
All Muslims Are NOT the Same
About 10% of all Muslims are Shi’a. They are in the majority in Iran, Iraq and
Bahrain. Iran, a non-Arab nation (i.e. they are Persian not Arab), has the
largest Shi’a population. Osama Bin Laden (a Sunni) dislikes Shi’a Muslims
nearly as much as he dislikes Westerners. Many of the Sunni
extremists/Jihadists in Iraq are followers of the Wahabbi sect of Islam, but
not all followers of the Wahabbi sect are terrorists.
Bottom line: Arab culture is diverse and complex. Extend basic human
dignity whenever possible and where the situation permits. Don’t condemn
every Sunni as a terrorist, every Shi’a as a pro-Iranian, Fundamentalist or
every Pashtun as a member of the Taliban. The U.S. needs all Muslims in
Iraq and Afghanistan to work together despite past differences; many have
learned to do so already. If you rely on bias and bigotry as your compass,
versus taking the time to learn how groups in your local area function, you
will never understand the culture. Last, use common sense and observe the
“Golden Rule.”
This does not mean you are soft or weak; it is a sign you are becoming
culturally aware.
For Official Use Only
Intimidation vs. Humiliation
When entering/searching a home, do not man-handle the senior male of
the household in front of his family unless it is necessary (i.e. put him
face down on the ground with a boot in his back). In this way you have
dishonored him in front of his family.
NOTE; If the individual is a threat, do whatever is required to control
the situation. When in doubt, err to the side of security.
This does not mean you cannot detain or question him forcefully.
However, the simple act of allowing him to speak “like a man” for his
family, versus humiliating him in front of them, has proven more effective
and produces more cooperation. The average Iraqi family knows you
(the American Soldier) are bigger, stronger and have more fire power.
They are also unusually familiar with the power of intimidation.
Therefore, they will respect your power and cooperate with you because
of your power as long as you do not humiliate them. Once you humiliate
them, you become a sworn enemy. Once humiliated, an Iraqi must get
revenge in order to regain his honor.
For Official Use Only
Misinterpretation of Arab honor
Honor, in the Arab context, does not translate clearly to the
American (esp. the American Soldier’s) definition. An Arab
relates honor to his identity, self-esteem and position of
respect within his Family, Clan and Tribe. Honor is to be
defended at all costs.
The American view of honor is “my word is my bond” and “I
will not lie, cheat or steal.” Given the Arab definition, an Arab
WILL lie, cheat and steal to protect his honor.
For example, an Arab will promise things he can not possibly
deliver, because he feels to admit this shortcoming or
inability would damage his honor and that he would lose face
among all observers. Keep this in mind if you need a firm
commitment on anything.
For Official Use Only
Use Of Euphemistic Speech.
When speaking with Arabs, keep in mind that they believe
that words have power. Arabs shun speaking about
unpleasant things out of fear that negative speech
compels negative results. Also, they will use euphemisms
when discussing the plight of others. For instance, say a
mutual acquaintance is ill and near death. Should you
inquire about recent news he will likely respond, “he is
well, but a little tired.” In an operational situation, check
the facts after being briefed by an Arab soldier
because he may be sugar coating a bitter pill.
For Official Use Only
Understanding and Respecting
Seniority System
The head of the family or clan is normally the oldest
male. When he dies or becomes incapacitated, his
place will likely be taken by his oldest son or one of his
brothers. When a son succeeds his father as family
head, he thereby gains authority over his mother.
Bottom line, if the senior male is absent, defer to the
oldest present (NOT the senior women).
For Official Use Only
Interaction With Arab Women
Women typically have a private area in the household separate
from men. When possible, female Soldiers should be used to
search these areas, if only as a sign of respect. An alternate
course of action, if there are no female Soldiers available, is to
allow a male family member to observe the search.
OTHER THINGS NOT TO DO:
Do not shake hands with an Arab woman unless she offers her
hand first, or if you are a woman.
Do not flirt, hit-on, touch, hug or talk in private with women. It
could endanger their safety!
Do not talk in public to professional Arab women unless it is
business related.
Do not try and engage a woman in conversation unless you
have been formally introduced.
Do not stare at women or maintain eye contact.
Do not ask an Arab questions about his wife or other female
members of his family.
For Official Use Only
Wearing Sunglasses when
speaking to Arabs
Do not wear dark colored sunglasses when speaking,
and especially when negotiating with an Arab. He will
instantly assume you are trying to lie to him or hide your
true intentions. If there are women present, they will
assume you are staring at them. One of the reasons
Arabs stand so close to people in which they are
speaking is because they want to look at your eyes and
see how you respond to their statements. To wear
sunglasses inhibits a large part of their non-verbal
communications skills.
For Official Use Only
Spitting
Spitting (usually associated with chewing tobacco or
chewing gum use) is considered extremely rude and
unclean. When talking, interacting or being observed
by Arabs, refrain from spitting on the ground.
For Official Use Only
Hand Over The Heart Versus
Finger To The Eye.
When affirming a commitment or guarantying to deliver on a promise, it has
been observed that when an Arab gestures with a finger to his eye or facial
area he is generally more likely to follow through on his commitment.
When making this gesture, the Arab is saying, “it’s my obligation.” This is
not to be confused with the “thank you” gesture described below.
Americans seem to intuitively view the “thank you” gesture as a sign of
commitment, similar to “cross my heart.” This is not the case and should
not be confused.
“It’s my Obligation” - The gesture of placing the right hand or its forefinger
on the tip of the nose, on the right lower eyelid, on top of the head, on the
mustache or beard has the meaning of "it’s in front of me, I see it or it’s on
my head to accomplish."
“Thank You” - Placing the palm of the right hand on the chest, bowing the
head a little and closing one’s eyes general means "Thank You" (in the
name of Allah).
For Official Use Only
Respect For Muslim Religious
Practices
When possible, stop what you are doing and be respectful of
the Salat (routine prayers). If indoors, stay there until the
Salat is complete. If you must be out and about, refrain from
standing directly in front of any Muslim in a prayer position.
Conversely, do not allow Muslims to use their religion against
you. Do not allow a Muslim to get out of an incriminating line
of questioning because he insists it is time for prayer. If one
misses a prayer it is not the end of the world, they can make
it up later. Muslim teachings explain that Allah understands
the situations people find themselves in.
Be respectful of religious fasting periods (not just during
Ramadan). It is considered very bad manners to eat, drink,
or smoke in front of someone fasting! In some Muslim
nations, westerners can be arrested or deported for this.
For Official Use Only
ADDITIONAL LEARNING
RESOURCES
• Cultural Awareness Training
University of Military Intelligence: the Army Proponent for Cultural
Awareness Training
http://www.universityofmilitaryintelligence.us/main.asp
• Language Training Resources
Various language Training Aides/Handbooks
http://oef.monterey.army.mil
Arabic Online Training:
http://www.lingnet.org/language/default.asp
For Official Use Only
Key Considerations
Considerations
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Arab Israeli Conflict
Islam as a “Prism”
Proxemics
Attempt to Exploited All
– Who you see
– Who sees you with who?!
• Wasta
Considerations
• Conspiracy Theorist
– Heard, read or see it = Believe it
• Women
– Wives
– Girlfriend
– Daughters
• The “Family Business”
• Diwaniya and Mahjlis
Considerations
• The Circle of Love
– Loyalty Model
Understanding
Middle Eastern Naming Conventions
James R. Richards, B.Comm., LLB
BSA Compliance Officer
Director, Financial Intelligence Unit
FleetBoston Financial Group, Boston, Massachusetts
Presentation for the Practising Law Institute
New York, New York
January 23, 2002
The Arabic language is divided into three groups:
• Classical written Arabic (used in the Koran);
• Modern Standard Arabic (MSA, a modern version of classical
written Arabic used in newspapers and textbooks); and
• Spoken, colloquial, or dialectic Arabic
The Arabic alphabet consists of 16 characters which, when
combined with one to three dots placed above, below, or beside a
character, form 28 signs or letters.
The Arabic alphabet is made up entirely of consonants ...
Therefore, Mohammed is written in Arabic as mhmd...
That is why we have so many different spellings of Mohammad,
Mohamad, Mohammed, Muhammed, etc ...
Arabic words are written and read right to left, top to bottom.
Arabic numbers are written left to right.
The first three letters of the Arabic alphabet are ‘alif, baa’, and taa’.
alif-baa-taa – along with “alpha beta” from ancient Greek, give
you the origins of the english word “alphabet.”
Why are there different spellings for certain words?
eg., Koran …. Quran
eg., Osama …. Ussama
eg., Saddam Hussein …. Tsaddam Hussein
There are two systems of converting Arabic into English,
known as “systems of transliteration”
Almost all nouns and the ten forms of verbs are built around a
stem or root or three consonants … called the “triliteral root system”
The root “s l m” means “peace” … Islam, Muslim, Salaam
The name Mohammad Al-Ghamdi has at least 56 different spellings
And none of those 56 will enable you to identify the person!
Arabic names must have 4 parts - first name, two generational names,
and a family, village, or descriptive name ...
Osama bin Laden? Or Ussama bin Mohammad bin Awad bin Laden
He is known as Ussama, son of Mohammad, grandson of Awad,
great-grandson of Laden
Abu, Ibn or bin, and Abd. Three key Arabic “names” …
These words mean Father, Son, and Slave, respectively:
Abu Ibrahim means Father of Abraham …
Ibn Mohammad means Son of Mohammad, and
Abd Allah or Abdullah means, literally Servant of God
Classical Middle Eastern names require at least four components.
These are broken down into six general categories ...
1. Honorific Name (kunya or agronem) - as the father or mother of.
Often reserved for the eldest son. eg., abu Da'ud (Father of David)
or Umm Salama (Mother of Salama).
2. Personal Name (ism) - common: Muhammad (Mohammed),
Ibrahim (Abraham), Hasan, Ahmad. Rarely used socially, then
only if the person is famous.
3. Descriptive Name (lakab or cognomen) - usually religious,
relating to nature or some admirable quality the person has or
would like to have. eg., 'Abd Allah (Servant of God, often
written Abdullah), Harun Al-Rashid (Aaron the Rightly-Guided).
4. Patronymic Name (nasab or lineage) - denotes the pedigree,
as the son or daughter of a certain person. eg., ibn 'Umar (son of
Omar) or commonly spelled "bin" Umar (as in Osama bin Laden).
Usually limited to three generations.
5. Geographical or Tribal Name (hisba or nisba) - derived from
the place of residence or birth or origin of the family by using
the prefix al or el and the suffix i, eg., Yusaf al-Isfahani (Joseph
of Isfahan) or Ahmed Alghamdi (Ahmed of the Tribe of Ghamd).
6. Occupational Name or Nickname (laqab) - derived from a
person's trade or family history, eg., Muhammad al-Hallaj
(Mohammed the Cotton Weaver) or by a nickname bestowed
posthumously or during the person’s lifetime, either as an
honorific name or an insult or distinguishing feature.
A great name using the laqab, or nickname is …
Amr ibn Bahr al-Basri al-Jahiz, a famous Muslim poet.
Known to most simply as al-Jahiz, his name actually means
“Amr, son of Bahr from the Basr region, also known as
Amr The Google-Eyed!”
One of the first OFAC lists includes the name Abdullah Ahmed
Abdullah with an alias “Abu Mariam.”
Mariam is a female name; adding Abu makes the alias into an
insult, as a man will never be called “Father of” a girl. To do so is
to insult the man, implying he is effeminate or weak
Putting in Perspective
USMC
No Cultural Training
Expectation Management
Exuberance/
Idealism/Mirror Imaging
• Steep learning curve = mistakes
• Frustration destroys relationships
• Training achieves Awareness
Disappointment/
Confusion
Cultural
Understanding
Coping/
Learning
Cultural
Awareness
Frustration/
Anger
Deploy
Half-Way
Awareness/Understanding
Mission Failure?
Re-deploy
It’s never this simple, but our perceptions are guided in this direction…
FRIEND
NEUTRAL
ENEMY
• Trusted
• Non-threatening
• Not trusted
• Same goals
• Innocent
• Opposite goals
• Same intent
• Not important
• Opposite intent
• Same concerns
• To be protected
• Must be defeated
• Same mission
• Trustworthy?
• Reliable
Pitfalls of the Standard Approach
• Most groups and people don’t fit neatly into categories:
– Outlook, attitude, and actions are not static
– Same actor may commit friendly, enemy, neutral acts
on the same day
• The act of “categorizing” can alter actions and perceptions:
– If you call someone “enemy,” they perceive you the same
– The term “enemy” precludes many alternate approaches
– Calling someone “friend” blinds us to deceit
• Categories prevent us from thinking “outside the box”
– Do we consider how to co-opt an “enemy?”
– Are we sufficiently wary of friends and neutrals?
Who is an enemy, who is a friend?
Case Study:
A former Iraqi military officer was conducting ambushes against U.S.
forces, leading to the death of a company commander. This Iraqi officer
was a former regime stalwart, Ba’ath Party official, and a Special Forces
commander with a reputation for extreme violence. He was eventually
captured and served time in Abu Ghraib before being released on a
technicality. He probably went back to working with the insurgency and
conducting ambushes after his release.
Enemy, right?
Who is an enemy, who is a friend?
The rest of the story:
This officer was a prominent tribal member and leader, and a trusted
friend of many local tribal figures. He was unanimously chosen as the
leading candidate to take over an Iraqi National Guard unit. After much
debate, he was selected, inducted, and placed in command of a large ING
unit with the approval of the central government. The new job gave him a
steady paycheck, a renewal of his sense of honor, a position of influence,
and a feeling that he could help shape the direction of his country in a
positive way. He worked closely with the same U.S. units he was fighting
just weeks before, and was a somewhat effective commander. He was
always carefully watched and mentored because of his background.
Friend, or just person to be influenced?
Focus on actions rather than categories
SUPPORTIVE
NON-HOSTILE
HOSTILE
• Assist mission
• Allow mission
• Oppose mission
• Economy of force
• Non-violent
• Violent or criminal
• Financial aid
• Non-intrusive
• Intrusive, harmful
• Provide info
• May provide info
• Divert resources
• Provide no info
Same group/person may act across spectrum on same day
What do we have to do to push from here:
SUPPORTIVE
NON-HOSTILE
HOSTILE
To at least here:
SUPPORTIVE
NON-HOSTILE
HOSTILE
- Every actor can be coerced to non-hostile action…
- …and kinetic action is the most extreme form of coercion
- Actions are fluid – constant pressure needed to “push left”
Maslow’s Hierarchy of Needs
What motivates people to act?
Long-Term
FUTURE
Self-Actualization Needs
Personal growth and fulfillment
Esteem Needs
Achievement, status, responsibility, reputation…
Outlook and
Impact on
Decisions
Most
Americans
Belongingness and Love Needs
Family, affection, relationships, work group…
Safety Needs
Protection, security, order, law, limits, stability…
Short-Term
URGENT
Biological and Physiological Needs
Air, food, drink, shelter, warmth, sex, sleep…
Most
Iraqis