When entering the “Pivot to America” wing of the Dallas Holocaust and Human Rights Museum, visitors are greeted by a hologram stating, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty, and the pursuit of Happiness.” The Declaration of Independence’s powerful opening invites visitors to reflect on humanity. If these truths are self-evident, then why has human history been marked by persistent violations of human rights and dignity?

           Two questions that have long plagued anthropologists are how human biology contributes to feelings of aggression and hate, and whether or not hate is a uniquely human emotion. Bonobos and chimpanzees are humans’ closest living relatives, with approximately 98.7% shared DNA, which may make them difficult to differentiate initially. The biggest differences between the two are their behaviors and the way their societies are structured. Around 1.8 million years ago, the Congo River formed a geographic boundary, forcing both species to evolve in separate environments. Bonobos developed aggressive, male-dominated societies, while chimpanzees evolved to peaceful, female-led societies. Despite sharing incredibly similar genetics, bonobos and chimpanzees evolved to best survive in their unique environmental conditions, highlighting the importance of environmental factors in shaping behavior. Human biology contributes to feelings of hate and aggression, especially since other animals may experience similar feelings. However, despite what human biology may contribute to these feelings, there is an ongoing debate on the relative importance of nature vs. nurture. Although many animals display behavior that may be interpreted as similar to humans, humans possess the unique capacity for self-reflection, allowing us to recognize our darker feelings and choose whether to act on them.   

           Based on work done by David Berreby, discussed in his book Us and Them: Understanding Your Tribal Mind, our brains naturally place people into groups of “us” and “them.” While this might have given a survival advantage to our ancestors when helping them identify who was a part of their tribe and who was not, it has led to various problems throughout human history. The in-group/out-group phenomenon, rooted in social psychology, explains how people favor their own group. A group of people someone identifies with is considered their “in-group.” Those who do not identify with the person’s group are considered the “out-group.” Research and history have shown how it is easier for people to treat the “out-group” poorly. Nazi Germany demonstrates the extreme of this phenomenon, with propaganda intensifying the in-group/out-group divisions to justify the murder of millions of those considered “outsiders,” including Jews, Roma, homosexuals, etc. 

           Fear, dehumanization, and propaganda are powerful psychological tools that can transform any ordinary population into one that acts with extreme hatred and violence. Both the Holocaust and the Rwandan genocide provide examples of how easily neighbors can turn against one another. Joseph Goebbels, the Minister of Propaganda for Nazi Germany, said, “If you tell a lie big enough and keep repeating it, people will eventually come to believe it.” Nazi propaganda portrayed Jews as vermin, diseases, and parasites, rather than human beings, describing them as a dangerous and alien race that posed a threat to the “Aryan” people. The blaming of the Jews for Germany’s economic problems and their loss in World War I, along with discriminatory laws, reinforced these dehumanizing ideals.

           A similar pattern of dehumanization through mass media repeated itself decades later in Rwanda. During the Rwandan genocide against the Tutsi ethnic minority, the radio station Radio Télevision Libre des Mille Collines played an instrumental role in helping spread propaganda. Tutsis were repeatedly referred to as cockroaches and snakes, and the Hutu majority’s constant exposure to this information desensitized them to the idea of violence against their neighbors. 

           The psychological damage from human rights violations is severe and long-lasting. Holocaust survivors experienced both the horrors of concentration camps and the PTSD and mental health challenges that stemmed from their experiences. Victims of crimes against humanity also experience various sorts of humiliation. Scientific research has shown how humiliation and social rejection activate the same neural regions as physical injury. The brain interprets humiliation as a physical threat, meaning that emotional pain can feel as intense as bodily harm.  

           Since prejudice is learned, it can also be unlearned. When people from different groups and identities interact, stereotypes can break apart. Education is particularly powerful because people often fear the unknown. By learning about cultures, identities, and perspectives different from our own, we can learn to challenge biases and maintain human rights and dignity. During my time as a volunteer and junior board member at the Dallas Holocaust and Human Rights Museum, I have learned that the messages presented through the stories at the Holocaust Museum are just as vital now, in today’s society, as they were during the Holocaust itself. The dangers of hatred, prejudice, and indifference remain present in our world, making it crucial that we remember history’s darkest moments to prevent them from reoccurring. Education, empathy, and active engagement are essential tools in building a more just and compassionate society. It is only through continued education and dialogue that we can hope to build the more compassionate world we envision. 

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