Ethology

A branch of knowledge dealing with human character
and with its formation and evolution

Overview

Let’s understand how this might manifest in small communities, religious groups, or marginalized social groups whose members feel they cannot meet mainstream standards of achievement (education, career, material success, etc.):

Conspecific Aggression

It is possible that “Conspecific Aggression” can occur among members of Baha’i communities, especially in small communities, where individuals feel unrecognized, either because they cannot attain the education or work necessary to be considered successful by the larger community, or because they believe their accomplishments are being denied for other motives. If this occurs, the appointed representatives and/or elected members of the Baha’i community must address it appropriately through consultation, with decisions made to implement measures to prevent such conditions from becoming harmful, both individually and collectively. This is a process of spiritual growth and is just one of many challenges the Faith must confront as it strives to fulfill the Divine Promise of a united destiny.

Ethology

In ethology, conspecific aggression often arises from competition for resources, mates, or social status within a group. In humans, this dynamic is complicated by “symbolic and psychosocial factors”, such as perceived social recognition, identity validation, and cultural definitions of success. It can have a disastrous effect on individual and community growth.
Let’s understand how this might manifest in small communities, religious groups, or marginalized social groups whose members feel they cannot meet mainstream standards of achievement (education, career, material success, etc.):

Mechanisms at play

– Relative deprivation: Members compare themselves not only to outsiders but also to peers within their own group. When some appear to “succeed” by external standards, others may feel envious or betrayed, leading to internal conflict.

– Status anxiety: In a group that feels collectively unrecognized by the larger society, internal hierarchies become intensely important. Aggression can serve to assert dominance or resist perceived “status threats” from within.

– Projection of frustration: Failing to achieve externally validated success can lead to internal shame, which is then redirected as anger toward in-group members — a form of displaced aggression.

– Purity policing: In tight-knit religious or ideological communities, members may enforce group norms more aggressively when the group feels under external threat. Failure to meet group standards (even in education/work) can be seen as betrayal, triggering aggression. It may also be associated with a decline in group participation.

– Small communities: Where everyone knows each other’s standing, perceived “failure” to meet community expectations can lead to gossip, ostracism, or scapegoating of those seen as not contributing enough socially or economically.

– Religious groups: If the wider society values secular education/careers, members who cannot access these may overemphasize religious purity as their metric of worth. They may then attack fellow members perceived as “not devout enough” or “too worldly” as a means of regaining moral status.

– Social groups feeling unrecognized: If the larger society denies them dignity, aggression can turn inward — e.g., in marginalized neighborhoods, crime and violence are often disproportionately intra-group, partly due to blocked opportunities and internalized devaluation.

Psychological & sociological drivers

– Identity threat: When the group’s collective identity is tied to resistance or separation from mainstream values, members who seek mainstream success (education, high-status work) may be seen as “selling out,” triggering defensive aggression from those left behind.

– Limited resource mindset: In communities with scarce economic or social capital, competition for internal recognition can become intense, even violent, which the news media diligently reports.

– Cultural “crab mentality” (pulling down those who try to rise): This can be seen as a form of conspecific aggression meant to maintain group equality and prevent anyone from leaving the group psychologically or physically.

Is this truly “conspecific aggression” in the biological sense?
Yes, if we accept that:

– Humans share with animals intra-group aggression triggered by social competition.

– The “resources” fought over in humans include social recognition, identity validation, and a sense of worth.

– In socially marginalized groups, these symbolic resources become even more critical because external recognition is absent.

However, human aggression is shaped by narrative, ideology, and symbolic meanings. A person might be attacked not for seeking a mate or food but for “embarrassing the group” by failing in mainstream ways or for “acting superior” after earning some education or recognition for an achievement.

Real-world parallels

– Intra-community violence in impoverished areas: Often fueled by frustration over a lack of legitimate opportunity.

– Schisms in religious communities: Sometimes triggered by debates over engagement with mainstream education/culture.

– “Tall poppy syndrome” in close-knit cultures: Hostility toward members who achieve external success, seen as breaking group solidarity.

Conclusion

When a group feels undervalued by society and members believe they cannot reach the success markers that earn recognition, aggression can turn inward—toward fellow members—as a way to cope with shame, compete for limited social status, or uphold group boundaries. This is both an ‘evolutionary carryover’ (territorial/status aggression within species) and a ‘uniquely human psychosocial phenomenon’ shaped by ‘systems designated as those having meaning’ and feelings of relative deprivation.

This process signals a lack of spiritual growth and could be one of many challenges the Baha’i community will encounter as it welcomes a diverse group of people. Its elected community leaders and appointed representatives must identify the causes of such issues so that, through consultation, wisdom, love, and spiritual guidance, they can fulfill the Divine Promise of unity through diversity by ensuring these matters are thoroughly addressed.

The Master was clear in expressing both the individual and social conditions that Baha’is must strive to overcome. The Guardian outlined processes and procedures to build and strengthen Baha’i communities, emphasizing them as tools for humankind to follow; and the prayers, spiritual principles, and concepts expressed by the Founder serve as sources of inspiration for everyone on the path to creating a new ‘Reality’.