Category: Psychology

The scientific study of the nature, functioning, and development of the human mind

Climate change messaging

A paper by Pearce, Brown, Nerlich, Koteyko (“Communicating climate change: conduits, content, and consensus“, 2015) contains some interesting ideas about effective communication about climate change. They cite one “best practice guide” which explains that:

in order for climate science information to be fully absorbed by audiences, it must be actively communicated with appropriate language, metaphor, and analogy; combined with narrative storytelling; made vivid through visual imagery and experiential scenarios; balanced with scientific information; and delivered by trusted messengers in group settings.

It also notes that: “Messages focusing on fear and predictions of adverse events can increase skepticism, perhaps because they disrupt underlying ‘just world’ beliefs and can reduce people’s intentions to perform mitigating actions”.

This kind of research is important. Motivation may be the trickiest part of the climate challenge: getting people to care about the welfare of people impacted all over the world by climate change, and well into future generations. Then making people willing to demand political and economic change to prevent the worst potential impacts of excessive fossil fuel use.

Settler stories of alcohol

Alcohol is not just in our stories — the stories that kiciwamanawak [Cree for white settler Canadians] first told about us that some of us continue to tell and believe. You see, alcohol is also in kiciwamanawak stories, the stories they tell about themselves. However, it is told much differently: they are never “the lazy, drunk, white person” in their own stories about alcohol.

To many kiciwamanawak alcohol is an everyday thing. It’s a glass of wine with supper, or a beer or two while watching the game on television, or a glass of whiskey in the evening. To them, alcohol is natural, normal, and even necessary. In their stories about alcohol, their social position determines the amount they spend on alcohol. The higher they are in their social and class structure, the more expensive the alcohol they must consume.

In their story, if a person does not drink, it is automatically assumed they do not drink because they have a religious reason, or, more often, it’s assumed it’s because they can’t handle it. Only alcoholics in their story do not drink. Healthy, normal people in that story often consume alcohol daily. Every significant event is marked by alcohol: birthdays, marriages, graduations, a sports team winning (or losing), and even death is saluted with a drink, a toast. To not drink in the kiciwamanawak story is to cut oneself off from important parts of the story. Their story and the alcohol story are so entangled that one becomes the other. The kiciwamanawak story becomes the alcohol story and the alcohol story becomes the kiciwamanawak story.

Johnson, Harold R. Firewater: How Alcohol is Killing My People (and Yours). 2016. University of Regina Press; Regina.

A broken culture in Toronto climate activism

Recent developments (before the US election) have left me worried that there is a broken culture in Toronto environmentalism, and perhaps the environmental movement more generally.

Erosion of democracy

First — Toronto350.org and (while it existed) UofT350.org were founded on a model of open and participatory decision making, where all volunteers are members who have the final call on big decisions. That model has been undermined in a number of ways, primarily through institutional design choices, social cliques, and secrecy.

Toronto350’s decision to incorporate created a board, and almost none of the board members have been active volunteers. This has created a split between authority and involvement and has essentially broken Toronto350’s decision making structure, as decisions from the board are frequently informed by little understanding of how the group actually operates, and volunteers feel alienated from decisions being made by people who they neither see nor actually work with.

In both the Toronto and U of T groups, decision making based on personal relationships has often eclipsed or replaced open and inclusive decision making. In part this has been because a lot of members are bored and frustrated by decision making which they see as boring and bureaucratic. In part, it’s a response to interpersonal conflict: people pull back from engaging the general membership to engaging only with people who they still get along with. In part, it’s the result of a lack of respect for democratic procedure. There’s a case to be made that activist groups shouldn’t be democratic to start with, and would be better led by a vanguard of individuals capable of setting a coherent and effective agenda. That said, within groups that have been structured to function democratically, it’s deeply problematic when those in positions of authority fall back on making strategic decisions in private with their friends.

Taken to the next level, decision-making among friends becomes decision-making by a socially exclusive clique within but not representative of the general membership. In this situation, your social positioning and alliances become more important than the quality of your ideas and people interpret decision-making in terms of social impacts rather than the degree to which one action or another serves the stated aims of the group as a whole. A good sign that a social clique has taken over decision making is when elected executives do not meet or make decisions, and where changes in group functioning or priorities seem to come out of nowhere.

Periodic strategic planning sessions attended by a subset of the membership are not an alternative to a functioning executive, and can in fact make decision making problems worse by establishing contradictory priorities or being dominated by a small number of vocal members.

Secrecy is another major factor. For a few types of direct actions, it can be necessary to maintain operational security beforehand. At the same time, when strategic decision making begins to happen in secret, it’s often a way for a group of insiders to avoid having to hear or consider the perspectives of others. This can run in concert with when functions within an organization become enduringly linked to a specific individual, making the apparent elected structure not reflective of actual organizational functioning. This is a sort of empire-building, where people feel ownership and entitlement to particular campaigns or roles and where they assert themselves through hidden and private channels rather than involvement with the general membership.

Quite worrisomely, following the disbanding of UofT350.org after President Gertler rejected divestment, the principal group which has been formed by a minority of former members now seems to be exclusively engaged in Facebook activism, and actively rejects involvement from some of the most capable and committed organizers who were involved in the divestment campaign.

Lack of democracy is even more extreme with Canada350.org / 350Canada.org, which isn’t a real organization but rather a brand used by the handful of 350.org staff who are working on Canadian issues. That being said, unlike the Toronto and UofT organizations, the Canadian group (to the extent it exists) was never built on a model of open or participatory decision making. From the perspective of local 350.org chapters, at least, that also applies to the international 350.org organization.

One-way emotional progressions

Second — I have often felt that members of climate activist groups behave as though their emotions can only progress in one direction, toward the accumulation of more frustration and resentment both toward other volunteers and toward entire organizations.

It’s as though everyone has a little frustration thermometer for each organization and other person, and it ticks up by a degree or two every time there is a decision which that feels incorrect or problematic, and each time another volunteer does something which seems worthy of disapprobation.

This is one explanation for why so many of our most effective and committed activists have broken ties with the group, as well as for why people have a frustrating tendency to break off and form new small and ineffective organizations rather than working to revitalize older ones which are larger and have at times been more capable.

Decision making largely motivated by resentment has been especially evident during elections, where people who have long histories of involvement (and who have therefore raised the temperature in the thermometers of a lot of other people) have often been rejected in favour of people whose involvement has been non-existent, limited, or invisible to the general membership.

I have chosen to stop being involved with Toronto350.org for at least a year or two in order to focus on the PhD which I neglected so much while working on the divestment campaign. I hope the culture of climate activism in Toronto can improve, and that effective and popular new groups will emerge with a variety of decision making structures and theories of change. We can’t afford to fail in our response to climate change, so everything that strips us of effectiveness is something we need to think through seriously and respond to with practical solutions.

Reminder: Anonymous comments are encouraged

Anti-capitalist environmentalism

I have generally been skeptical of anti-capitalist environmentalism for two main reasons: the added difficulty involved in changing our economic system and the possibility that an alternative economic system might not be more sustainable.

We have a tough enough fight on our hands, trying to create a sustainable world, even if we aren’t also trying to overcome the obsession of politicians and the public with endless economic growth and ever-increasing personal consumption. Indeed, criticism of either is so far outside the political mainstream that it raises questions of what kind of political program could succeed.

Furthermore, among 20th and 21st century political and economic systems, I don’t see non-capitalist economic systems that are clearly more sustainable than consumer capitalism. The clearest alternative – communism as practiced in Russia, China, and elsewhere – seems similarly ecologically destructive: maybe less capable of producing consumer goods, but even more cavalier about environmental contamination by heavy industry.

Reading Peter Dauvergne’s Environmentalism of the Poor has been another reminder of the plausible argument that the root of our environmental problems is unsustainable consumption, and only societal reforms that somehow counter that can succeed in keeping us from destroying the Earth and ourselves. If that’s true, we really have a lot of difficult political work ahead. The odds of success seem to depend on how humanity as a whole deals with the rising stress that will accompany trends like climate change and nuclear proliferation. If a growing recognition of crisis opens up political discourse and lets us challenge things like the assumption that economic growth is good, we may have a chance. If people respond instead by focusing ever-more on their own personal material interests, with less and less consideration for others, we may be on a trajectory to destruction with no means of course correction.

Inequality, entitlement, and the breakdown of social cohesion

For the upper echelons in society inequality often morphs into a feeling of entitlement, which can then translate into actions that further undermine social trust and common purpose. Over the past decade, groundbreaking research by behavioural psychologists illustrates how inequality shifts states of mind. In other words, there is a certain psychology to wealth and privilege.

While we all struggle in our lives with competing motivations — for example, whether to take time to help others or to focus on pursuing our own goals — professor of psychology Paul Piff and his team at the University of California have shown that the wealthier people are, the more likely they are to pursue self-interest to the detriment of others. Through dozens of experimental studies with thousands of human participants, researchers consistently found that as levels of wealth increase, feelings of entitlement also rise and levels of empathy and obligation toward others decline. Although there are always notable exceptions to this trend — we can all point to billionaire philanthropists — Piff argues that, statistically speaking, the tendency to “look out for number one” increases as a person rises to the top of the income and status hierarchy. In his experiments, this phenomenon translates into a greater propensity to engage in self-regarding and unethical behaviour — including cheating to increase one’s chances of winning a prize, endorsing unethical behaviours at work, or breaking the law while driving.

Consider two experiments. In the first, drivers of different types of cars are observed at a pedestrian crosswalk. In 90 percent of cases, drivers stop when they see a pedestrian nearing the intersection — except for those driving luxury cars. Piff’s study found that the latter are almost as likely to run the intersection as they are to wait for the person to cross the street (46 percent did not stop). In a second experiment, researchers created a rigged game of Monopoly — in which one player is given more money (resources) and more dice (opportunity) — and watch how his behaviour changes relative to the other player. In game after game, Piff and his team observe that the better-off player develops a strong sense of self — he becomes louder, ruder, and less sensitive toward the other player. He also feels more entitled than his opponent to take from a plate of pretzels that is placed next to the board.

Although greed affects all people, these studies indicate that it is not present equally across all social strata. The greater resources and independence available to those at the top of the economic hierarchy have a distinct effect on their behaviour. Those with greater wealth can deal more effectively with the “downstream costs” of acting unethically, while reduced dependency makes them less concerned with others’ evaluation. This combination can give rise to the positive values of greed and self-focused behaviour. Indeed, this sense of autonomy can manifest itself even in ordinary human interactions: experiments have shown that those in the high economic echelons are more disengaged in social settings — frequently doodling or checking their cellphones — and are worse at identifying and responding to the emotions of others.

…

Those at the top feel more deserving than those at the bottom; having more means you can rely less on others, leading to a reduced feeling that you owe anyone anything. This might help to explain why the wealthy tend to be more economically conservative and object to increased taxation or public spending.

Welsh, Jennifer. The Return of History: Conflict, Migration, and Geopolitics in the Twenty-First Century. 2016. p. 289-90, 91. Italics in original.

Related:

Welsh on inequality and political apathy

While the Occupy Wall Street movement stole headlines for the latter months of 2011, it ultimately fizzled given a lack of agreement among its members on a concrete agenda and its unwillingness to engage — even minimally — with existing political institutions. Twenty-first-century Americans — and the same might be said for citizens of other liberal democracies — have by and large submitted to a system whose permanence is assumed; they focus their energies on the private pleasures of consumerism rather than on cultivating the public good or the political or economic interests they share with others. Fukuyama’s fear that the end of history would foster a consumerist culture, and expose an “emptiness at the core of liberalism,” seems to have been fulfilled.

Welsh, Jennifer. The Return of History: Conflict, Migration, and Geopolitics in the Twenty-First Century. 2016. p. 276

Concluding 2016 Massey Lecture

Dr. Jennifer Welsh’s lecture tonight about the challenges faced by liberal democracies — including the psychological, political, and social stresses arising from extreme wealth and income inequality — was highly interesting and I took detailed notes, both for a forthcoming response here on my blog and for incorporation into my PhD research project.

I was happy to get some photos at the lecture, which was expertly MCed by CBC Radio’s Anna Maria Tremonti.

The garbage can model – pertinent to activist organizations?

[James] March and his colleagues, Michael Cohen and Johan Olsen, developed an extremely important perspective on organizational behaviour, with the infelicitous title of the “garbage can model,” which seeks to explain how complex organizations make decisions under conditions that differ radically from those that reign under rational models. According to the model, such “organized anarchies” exhibit three general properties. First, instead of having clear and consistent objectives, “the organization operates on the basis of a variety of inconsistent and ill-defined preferences.” Different individuals at different levels of the organization may hold conflicting goals; the same individuals may hold different and incompatible goals at different times; organizations may not even know their preferences until after choices are made. Second, such organizations use extremely “unclear technology” in their operations: “Although the organization manages to survive and even product, its own processes are not understood by its members.” The organization’s left hand does not know what the right hand is doing; what happened in the past and why it happened is not clear; and the connections between the organization’s actions and the consequences of its actions are obscure. Third, there is extremely “fluid participation” in the organization’s decision-making process. Participants come and go; some pay attention, while others do not; key meetings may be dominated by biased, uninformed, or even uninterested personnel.

Sagan, Scott D. The Limits of Safety: Organizations, Accidents, and Nuclear Weapons. Princeton University Press. 1993. p. 29

Sacks on Auden

Staying at Oxford after my degree and often revisiting it in the late 1950s, I occasionally glimpsed W.H. Auden around town… He invited me to visit, and I would sometimes go to his apartment on St. Mark’s Place for tea. This was a very good time to see him, because by four o’clock he had finished the day’s work but had not yet started the evening’s drinking. He was a very heavy drinker, although he was at pains to say that he was not an alcoholic but a drunk. I once asked him what the difference was, and he said, “An alcoholic has a personality change after a drink or two, but a drunk can drink as much as he wants. I’m a drunk.” He certainly drank a great deal; at dinner, either at his place or someone else’s, he would leave the meal at 9:30pm, taking all the bottles on the table with him. But however much he drank, he was up and at work by six the next morning. (Orlan Fox, the friend who introduced us, called him the least lazy man he ever met.)

Sacks, Oliver. On the Move: A Life. 2015. p. 196 (hardcover)