Incidents of racial discrimination are all too common, but only recently have such incidents been highly publicized and shared widely on social media. Here are some examples:
Being largely unaware of the pervasive discrimination faced by Black people and other minoritized groups in the U.S., White people have had often felt little need to do anything about it. Indeed, only a small proportion of White Americans have protested for racial justice, and those who do take action typically report close ties with people from racial and ethnic minority groups.
But as millions witnessed the brutal killing of George Floyd while in police custody, we have seen more White people taking to the streets than ever before to protest for racial justice. Thanks in part to social media, White people are beginning to recognize everyday racial profiling and the severity of racial discrimination, and as a result, they are becoming more aware of the White privilege they enjoy.
We surveyed nearly 600 White Americans to ask how often they have witnessed an incident of racial discrimination targeting Black people in their day-to-day lives—for example, a Black person being treated differently than other people would be treated at restaurants or stores. We also asked about their awareness of racial privilege and their willingness to take action for racial justice and equality, such as protesting on the streets and attending meetings related to Black Lives Matter protests.
Whites’ reported willingness to take action for racial justice was quite low. But the more frequently White people witnessed racial discrimination, the more willing they said they were to take action against racial injustice—and this effect was largely due to their greater awareness of racial privilege.
In our next study, we focused on White people who described themselves as “allies” in the pursuit of racial justice, and who had previously taken at least some action to promote racial justice. Once again, we found the more frequently White people witnessed racial discrimination targeting Black people, the more they became aware of racial privilege, and this, in turn, predicted their greater willingness to take action against racial injustice.
We next tested experimentally whether exposure to incidents of racial discrimination would lead White Americans to become more aware of racial privilege and more willing to protest for racial justice. Half the participants viewed videos depicting well-publicized incidents of racial discrimination such as described earlier, while the other half viewed only neutral images. Results showed that White participants who viewed the discriminatory incidents reported greater awareness of racial privilege and tended to become more motivated to take action for racial justice.
It thus seems that greater awareness of racial privilege can grow from witnessing incidents of racial discrimination indirectly, such as through videos on social media and news reports, without being personally present at such events. These results offer hope that further steps toward racial justice may be taken as White people become more aware of both racial discrimination and their own racial privilege—and, in turn, become more motivated to take action against racial injustice.
- By Özden Melis Uluğ & Linda R. Tropp
Özden Melis Uluğ is a lecturer in the School of Psychology at the University of Sussex.
Linda R. Tropp is a professor of social psychology at the University of Massachusetts Amherst.
This post is previously published on the Society of Personality and Social Psychology; Character and Context Blog
For Further Reading
Case, K. A. (2012). Discovering the privilege of whiteness: White women’s reflections on anti-racist identity and ally behavior. Journal of Social Issues, 68(1), 78–96. https://doi.org/10.1111/j.1540-4560.2011.01737.x
Tropp, L. R., & Uluğ, Ö. M. (2019). Are White women showing up for racial justice? Intergroup contact, closeness to people targeted by prejudice, and collective action. Psychology of Women Quarterly, 43(3), 335-347. https://doi.org/10.1177/0361684319840269
Uluğ, Ö. M., & Tropp, L. R. (2020). Witnessing racial discrimination shapes collective action for racial justice: Enhancing awareness of privilege among advantaged groups. Journal of Applied Social Psychology. Advance online publication. https://doi.org/10.1111/jasp.12731
Unless you’ve been living under a rock, you’ve probably heard that there is a crisis of confidence in the charity sector. In recent years a series of high-profile scandals have rocked the sector, including the Oxfam sexual exploitation scandal and the suicide of an elderly British donor Olive Cooke, who had received an estimated 3,000 charity appeals in the year before her death.
Scholars, practitioners, and the media have lamented falling trust in charities and worried about the ramifications for the nonprofit sector. Trust is known to be an essential ingredient for fundraising success. Drops in charity confidence could therefore threaten the survival of the sector as a whole.
My colleagues and I study charity scandals and trust in nonprofits. Through a series of experiments, we have demonstrated that scandals emerging within nonprofits have dire consequences for transgressing organizations. In fact, nonprofits lose trust and consumer support at faster rates after a scandal than commercial organizations do.
It’s clear that scandals damage trust in particular organizations. But do highly publicized scandals also damage trust in the sector as a whole?
To answer this question, we accessed global data collected as part of the Edelman Trust Barometer. Each year, Edelman survey people around the word and ask, among other things, how much they “trust NGOs in general to do what is right”. Edelman shared data from 294,176 people in 31 countries over a period of 9 consecutive years.
We analyzed these data in a way that had not been done before. Specifically, we looked at trust trends after taking into account individual differences (i.e., the fact that some kinds of people are more or less trusting) and country differences (i.e. the fact that some countries are generally more or less trusting and that different countries may show different trust trends over time).
Spoiler: There is no global crisis of trust in nonprofits
Our analysis shows no significant decrease in trust over time. In fact, once we accounted for individual and country differences, trust in NGOs has actually increased slightly around the globe between 2011 and 2019.
It’s true that some people and countries show different trends. For example, the increase in trust was sharper among men, people aged under 40 years, and people with higher education, income, and media consumption. Although some countries showed small increases and some showed small decreases in trust, none of these trends was substantial in size. In other words, there is no was no evidence that trust in NGOs has changed meaningfully in any of the 31 countries over the last decade.
So why do the public still trust nonprofits despite the scandals?
The short answer is we don’t know. The data allowed us to identify if trust was changing over time but not why.
We have some ideas about what might be going on though. Charities, generally speaking, have reputations for being moral. We suspect that this good reputation functions as a kind of “trust bank” that buffers charities from the effects of scandals. Perhaps over time the sector makes deposits in the community trust bank through their good works in society. When scandals emerge within individual organizations, this may draw down some of the community trust that has built up over time but have very little impact on reserves of trust in the overall sector.
What does this mean for nonprofit managers?
If the good deeds of charities cultivate trust banks from which they can safely draw on in times of crisis—an idea that has not yet been evidenced—then a key strategy will be to ensure all successes are communicated both to the supporter base and to the wider public. Nonprofit leaders should also encourage other organizations within the sector to do the same. When the nonprofit sector works together to highlight their good works, the entire sector may benefit in the future when unexpected scandals erupt within the community.
- Dr Cassandra Chapman
This article was reposted with permission from the NVSQ Blog.
Read the full article:
Chapman, C. M., Hornsey, M. J., & Gillespie, N. (2020). No global crisis of trust: A longitudinal and multinational examination of public trust in nonprofits. Nonprofit and Voluntary Sector Quarterly. doi: 10.1177/0899764020962221
Which charity is most important to you? Why?
These are the questions we asked 1,849 people in 117 countries. We analysed their responses to note themes and trends. And we learned a lot about how identities influence charitable giving. Here are four key takeaways:
1. Self vs Other: people can be egoistic or altruistic
Some donors (45% of our sample) explained their giving in relation to their ‘self’, talking about their social identities (groups they belong to), values and beliefs, suffering they had experienced, or benefits they had received from the charity as motives for giving. Other donors (59%) explained their giving in relation to ‘others’, talking about the beneficiary’s identities, power, importance, or neediness.
2. Identities influence giving; but which ones?
People commonly named both their own identities and beneficiaries’ identities when explaining their charity preferences.
Content analyses of beneficiary identities revealed a strong preference for helping children, animals, and sick people. Other types of beneficiaries (e.g., the LGBTIQ community, ex-offenders) were rarely mentioned as the reason for preferring a charity. This suggests that some needy groups are more likely to be helped than others.
We were also able to create an inventory of the identities that donors say influence their giving choices. These were different from the identities that fundraisers may assume. The identities most commonly named by donors were based on family, geography, specific charity organisations, religion, friendship groups, and being a human. Charities may wish to make explicit connections with these kinds of identities in their fundraising appeals to help donors see a connection between the cause and one of these important identities.
3. Shared identities are powerful motives for giving
A significant minority of donors (around 8%) explicitly mentioned shared identities—the fact that they and the beneficiary both belonged to a group that was important to the donor. This suggests that charities that can highlight a shared identity between potential donors and the organisation’s beneficiaries will be more successful in their fundraising.
4. Motives depend on the beneficiary
By analysing the frequency of different motives across different types of charities, we found that donors’ motives are influenced by the beneficiaries in question. Donors were more likely to use self-oriented motives to explain their giving to medical research and religious charities. For these kinds of charities, fundraisers may wish to emphasise relevant identities, personal experiences, and benefits for the donor. On the other hand, donors were more likely to use other-oriented motives to explain giving to social welfare, animal, and international charities. For these kinds of charities, fundraisers may find more traditional empathy-based appeals to be most effective.
In sum, this study shows that donors have diverse motives for giving. In particular, both donor and beneficiary identities influence charity preferences. Charities must understand the identities that motivate donors to give to their particular cause or beneficiary, in order to write powerful and effective fundraising campaigns.
- Dr Cassandra Chapman
Read the full article:
Chapman, C. M., Masser, B. M., & Louis, W. R. (2020). Identity motives in charitable giving: Explanations for charity preferences from a global donor survey. Psychology & Marketing, 37(9), 1277-1291. doi:https://doi.org/10.1002/mar.2136 (or email Cassandra at firstname.lastname@example.org to request a copy of the article)
The Amazon is the largest and most biodiverse tract of tropical rainforest in the world, home to roughly 10% of the world species. It’s also the world’s largest terrestrial carbon dioxide sink and plays a significant role in mitigating global warming. While forest fires in this region are frequent occurrences, and typically happen in dry seasons due to illegal slash-and-burn methods that are used to clear forest for agriculture, livestock, logging and mining, the 2019 wildfires season was particularly devastating. In 2019 alone, estimates suggest over 10 000 km2 of forest within the Amazon biome was lost to the fires with August fires reaching record levels. Destruction of the Amazon doesn’t just threaten increasingly endangered species and the local indigenous populations. As the amount of carbon stored in the Amazon is 70 times greater than the annual US output of greenhouse gases, releasing that amount of extra carbon into the atmosphere would undo everything society has been doing to reduce emissions.
Satellite image of forest fires burning in the Amazon (Image from Earth Observatory: NASA)
Deforestation of the Amazon fluctuates alongside the political landscape of Brazil. Between 1970 and 2005, almost one-fifth of the Brazilian Amazon was deforested. In the 2000s, President Lula da Silva implemented programs to control deforestation, which reduced deforestation by 80% by 2012. Jair Bolsonaro took office in 2019, scaling back the Amazon protections and regulations in hope of stimulating economic growth, which led to a 30% increase in deforestation over the previous year. The international community was understandably displeased; verbal condemnations were made and aid payments to Brazil were cut. However, for the poor populations living in and around the Amazon, it’s about survival. Clearing land gives an immediate economic benefit in the form of cattle ranching, even if it’s an inefficient place to farm cattle due to its distance from potential markets and poor soil quality.
If money is the driver of deforestation, perhaps money will offer the solution. The landholders in Brazil could be compensated to forego the profits from converting forests to cattle. There are precedents for such environmental programs, a notable example was China’s Grain for Green program in 1999 – the world’s biggest reforestation program – in which120 million households were paid what amounted to about $150 billion over a decade to protect existing forest or restore forest. In 1996, the Costa Rica government introduced the Payments for Environmental Service (PES) to pay landowners to protect or restore rainforest on their property. With a payment of $50 per hectare, it was enough to slow and reverse deforestation rates. By 2005, Costa Rica’s forest cover has increased by 42% from when the program began.
Brazil is also warming up to this idea. One such initiative is the “Adopt a Park” program, announced last month in Brazil, which will allow national and international funds, banks and companies to pay to preserve areas equivalent to 15% of Brazil’s portion of the Amazon – an area larger than Chile. However, for such programs to succeed and attract international support, the Brazilian government would need to demonstrate their ability to stop illegal loggers and wildcat miners from decimating the landscape.
There already exists an appetite for these conservation schemes among world leaders. Norway was willing to provide roughly $100 million per year over a decade to support a non-profit dedicated to reducing Amazon deforestation. In a debate with Bernie Sanders, Joe Biden, the Democratic nominee for president expressed similar sentiment:
I would be right now organizing the hemisphere and the world to provide $20 billion for the Amazon, for Brazil no longer to burn the Amazon.
These cash-for-conservation schemes might seem like handouts, but it is high time the world’s biggest polluters pay their dues. The Western bloc is responsible for around half of the global historical emissions (the US – 25%, the EU – 22%). Those who will suffer the most acutely from the consequences of climate change are also the least responsible – the poorest of the poor and those living in island states: around 1 billion people in 100 countries. There is a significant ecological debt owed to low-income nations from industrialized first-world nations for the disproportionate emissions of greenhouse gases. Now that the impacts of climate change are unavoidable and worsening, investment in adaptation to rising temperatures and extreme weather is more important than ever. In the drive to better humankind and amass wealth for a few, we’ve wreaked havoc on the world’s environment and put the lives and livelihoods of many in jeopardy. Now it is time for those of us in the West to use our plenitude of wealth, knowledge and technology to help those in need, and to mitigate and prepare for the consequences of our actions.
- By Hannibal Thai
How can people become more environmentally sustainable? One theory that describes how human behaviour may be influenced is behavioural spillover. Spillover is the notion that doing one behaviour triggers adoption of other behaviours. It’s the idea that engaging in certain behaviours can put you on a ‘virtuous escalator’, where you keep doing more and more. Spillover has grabbed the attention of researchers and policy makers since it offers a cost-efficient, self-sustaining form of behaviour change that when understood properly could be harnessed for fostering the adoption of desirable behaviour. Spillover as a concept is intuitive, since it ‘makes sense’ that one behaviour may influence another. Yet spillover as a phenomenon is far more elusive than intuitive, since there are a growing number of studies with mixed findings about whether or not spillover occurs.
The important question within spillover research these days is “how can spillover be encouraged?” We were interested in one particular mechanism: self-efficacy. Self-efficacy is the belief that you are capable enough to be able to do a certain behaviour. We were interested in self-efficacy as a spillover mechanism since it is theorised to have a bi-directional relationship with behaviour. Self-efficacy is influenced by what you have done in the past and self-efficacy influences what you choose to do in the future (known as reciprocal determinism).
Across 2 studies with Australian participants, we explored whether self-efficacy may be a potential mechanism for fostering behavioural spillover.
In the first study, information was gathered on participants’ past engagement and intended engagement in 10 water-related behaviours (i.e., behaviours that influence water use, such as water conservation/efficiency and water quality protection behaviours). A pilot study showed that 6 of these behaviours were considered ‘easy’ to do and 4 were considered ‘difficult’ to do. We also measured participants’ sense of self-efficacy towards protecting water quality and conserving water (e.g., I feel confident I can engage in ways to protect water quality). We found that the easy behaviours people have done in the past were related to their sense of self-efficacy, and this greater sense of confidence was associated with increased intentions for more difficult behaviour in the future.
These findings were exciting, but two questions remained: 1) is self-efficacy a consistent spillover mechanism? E.g., can we find the effect again? And 2) can this effect lead to actual behaviour? To answers these questions, we used data collected over two occasions with Australian householders that reported whether they were participating in certain water-reducing behaviours and had installed water efficiency devices (e.g., water tank, water efficient washer).
Similar to the findings of Study 1, we found that the more water reduction behaviours (i.e., easy behaviours) householders had adopted, the greater their self-efficacy, and the greater their intentions for installing water efficiency devices (i.e., difficult behaviours), in turn, the more of these water efficient devices were actually installed. In lay peoples’ terms, we found that the easy things people had been doing fed into their self-efficacy, which increased their intentions and actual adoption of more difficult behaviour. Ultimately these findings demonstrate support for the idea that self-efficacy may be a mechanism that encourages spillover.
These two studies demonstrate associations between past behaviour, self-efficacy, and intended and actual future behaviour, shedding some light on a potential mechanism of spillover. Further testing in real-world settings is needed to understand if self-efficacy can be harnessed and used to inspire adoption of more impactful behaviour. What these findings do suggest is that “from little things, big things grow”! The things we do, even if they are easy and simple, help us to gain the confidence to take on more difficult behaviours in the future.
- By Nita Lauren
Lauren, N., Fielding, K. S., Smith, L., & Louis, W. R. (2016). You did, so you can and you will: Self-efficacy as a mediator of spillover from easy to more difficult pro-environmental behaviour. Journal of Environmental Psychology, 48, 191-199. doi: 10.1016/j.jenvp.2016.10.004
The coronavirus restrictions are slowly being eased but the pressures on families at home still probably lead to many tears of frustration.
It could be tensions about noise and clutter, keeping up with home schooling and mums and dads torn between parenting and their own work duties.
So to make sure our memories of being locked in with our families are as positive as possible, here are some evidence-based tips for calming down, preventing conflict and dealing with any sibling rivalry.
Take a deep breath
If you feel yourself getting angry at something, breathe in while counting to three. Then breathe out slowly counting to six (or any patterns with a slower out breath). If you do this ten times you should notice yourself becoming calmer.
If you’re too agitated to breathe slowly, put your hands on your heart and simply wait until you feel more relaxed. Try counting to ten or 100 before you react.
Leave the room and take a break. Plan to deal with the niggle another time. When you’re on break, do something to distract yourself like make a drink, listen to music, look at a beautiful picture or play a video game that is absorbing.
Call a friend or professional helpline to help you get another perspective, especially if you feel scared or hurt.
Different strategies work for different people, so try them all. Encourage your kids to keep trying if they don’t initially succeed. You need to practise any skill to make it feel natural. For younger children, taking a break may be simpler to master.
Ease the tension before things blow
It’s good to calm down from explosions but it’s even better if you can reduce the build-up in the first place.
Take time to share some of the problems upsetting people and see if as family you can negotiate a solution.
It’s likely everyone in your family is more tense because of the COVID-19 crisis. Many aspects can’t be easily fixed, like lost work or money stress, but others can, such as creating new routines or sharing space, resources or chores.
Work out different ways to get exercise indoors, like games or apps. Plan ahead for the times that need extra care, like when people are tired, or if difficult tasks need finishing. Let others know what to expect.
And importantly, lower expectations for everyone. What used to be easy might now be hard, and that’s okay.
Control the emotions
Help everyone work on managing their emotions. Just because you are experiencing extra distress doesn’t mean you should snap at your loved ones.
You need to grow your toolkit of things that make you feel calmer and happier when you’re under pressure.
It could be spending time talking about what is going right and what is okay, working with your hands, meditation or prayer, time with your partner, reading or learning something new.
Every day, take time do something from your toolkit to chill out.
Talk to each other
When the tension is lower, quiet family conversations can help by naming any stresses. Naming things like “this is a stressful time” or “I’m a bit grumpy about work today” helps children process emotions.
It’s important to actively listen to others and celebrate strengths.
Listening and repeating back what others say makes people feel heard, and so does acknowledging shared feelings (“I miss my friends too”). When parents calmly talk about how some things cannot be easily changed, it builds acceptance.
Over time, the most powerful thing to prevent explosions is to notice when anger is building so you can deal with it before things escalate.
It’s useful to reflect on questions such as “Will this matter in 20 years?” and “Am I taking this too personally?”
You can help children by exploring what might really be bothering them. That argument about a toy might be about feeling sad. Try to listen for the deeper message, so they feel understood.
Calm that sibling rivalry
If sibling rivalry is driving you to distraction, the good news is it does not mean there is something wrong. Low-level sibling bickering is common during times of tension and boredom.
But you should step in when the volume goes up with nasty name-calling or physical contact.
Acknowledge emotions, help the kids express what they feel and encourage empathy. Try to help them decide what’s fair, instead of imposing your view.
More serious incidents require you to stop the interaction. If there is harm, separate the kids, care for the hurt child and consider a consequence. Use time-outs to calm things down, not for punishment.
But like all conflict, prevention is better than punishment. Does one child need more attention, exercise, stimulation or structure? Do certain toys need to be put away, or shared?
Depending on the age of your children, you can help older kids to learn to react gently to provocation. Praise children when they take steps to manage their stress.
Remember, these are stressful times for many families around the world. If we can use this time to stay patient, manage tension and act with goodwill towards our loved ones, our families will be better equipped to weather COVID-19, and many other storms that will follow.
For more help and information see our website or go to 1800Respect and No To Violence.
- By Winnifred Louis, Tori Cooke, Tom Denson, and Peter Streker
Tori Cooke is the Head of Workforce Development at No To Violence.
Tom Denson is a Professor in Psychology at the University of New South Wales who researches anger regulation and aggressive behaviour.
Peter Streker is the Director of Community Stars.
This article was written with help from Carmel O'Brien at PsychRespect, and the University of Queensland’s students Ruby Green and Kiara Minto.
This post was originally published in The Conversation.
Facing COVID-19, communities are trying to strike the balance between locking each other out and keeping each other safe. As government experts and political commentators examine the art of public health messaging for effective behaviour change, lessons could and should be drawn from the most devastating health emergency in recent times: the 2013-2016 Ebola Virus Disease (EVD) epidemic in western Africa. EVD had an incredibly high death rate (50%) and broke out in countries with severely under-resourced healthcare and little public health access. During the EVD epidemic, communities faced similar challenges as with COVID-19, though with even more deadly consequences.
Multiagency reports show that early in 2014, EVD public health messaging was understood, but failed to motivate meaningful behavioural change. For example:
Why comprehension may not result in action
During an emergency, the individual’s ability to shape what is happening to them is severely reduced. This loss of control leads to a perceived reduction in personal efficacy (an inability to produce desired effects and forestall undesired effects by their actions), leaving individuals with little motivation to act. Social psychological researcher Bandura argues that due to an increasingly interdependent world, people will turn to their communities to accomplish what they cannot individually. Perceived collective efficacy will subsequently determine how confident or discouraged they are to tackle bigger societal problems.
In countries with strong emergency infrastructure, however, individuals may turn to state proxies instead of the collective. They may call an ambulance, fire services, or police to assist them in overcoming a challenge they cannot, rather than a neighbour. The proxy replaces the collective. Therefore, it may be argued that collective action during an emergency is made redundant by the state-led initiative. If this were the case with COVID-19, epidemiologists speaking from a government platform via the national broadcaster should command public compliance. Yet, in many cases they do not.
Similar patterns were also borne out during the EVD epidemic. Studies confirm that the disconnect between individual comprehension of public health messaging and meaningful behavioural change, was due to a failure of national and international responders to address community practices. That is, national and international leadership overlooked potential collective solutions at the community level, with fatal consequences for those communities.
In the latter part of 2014 community health workers and local journalists intervened. To confront EVD, these groups translated public health messaging through a community lens, directly addressing rumours and misinformation. Within six months of community interventions, humanitarian agencies reported significant improvements in prevention measures; over 95% of EVD patients presented to health facilities within 24 hours of experiencing symptoms. Emergency response organisations were able to leverage understanding of local explanatory models, history of previous emergencies, beliefs, practices, and politics through community health workers. Contact tracing and education campaigns were undertaken by local volunteers. Together with religious authorities, new burial practices were enacted.
Especially in countries with developed health systems, the COVID-19 response has largely overlooked community responses. The focus on unified top-down policy is important, but the efficacy may be limited as during EVD. Collective efficacy is key to mobilise to save lives and keep each other safe.
- By Siobhán McEvoy & Laura K Taylor
Laura K. Taylor (PhD) is an Assistant Professor, School of Psychology, University College Dublin (Ireland) and Queen's University Belfast (Northern Ireland). Her research integrates peace studies with developmental and social psychology to study how to promote constructive intergroup relations and peacebuilding among children and youth in divided societies.
Siobhan McEvoy is a humanitarian consultant specialising in social mobilisation and community engagement with people displaced due to conflict. Her work has included tackling misinformation during migration of refugees in southern Europe, understanding the use of Rohingya language in responding to health emergencies in refugee camps in Bangladesh and creating strategy for community mobilisation in South Sudan to prevent the spread of Ebola virus disease.
Perhaps there is no worse way of welcoming the new decade of 2020 than the fear and loss caused by the rapid spread of COVID-19. Despite its relatively lower lethality rates (3.4% as of March 3, 2020) compared to previous similar pandemics, such as MERS (34%) and SARS (9.6%), as quickly and widely as the coronavirus has spread across the world, so too has the fear, anxiety, and worries about the virus. Lockdown procedure first took effect in Wuhan, the site where the infection was first identified, followed by Italy, and now countries around the world are enforcing varied levels of lockdown restrictions. After the lockdown in Italy and other places, photos and videos quickly circulated through social media, describing the miserable conditions of cities in lockdown. Some were left traumatised, while some others prepared in case a similar lockdown procedure was enforced by authorities in their country.
Australia is no exception, experiencing the virus and the accompanying social media terror. It took only 64 days since the first case of COVID-19 was identified in Australia to record almost 4000 patients on 29th March 2020. Given the rapid escalation of the virus, people immediately began stockpiling items considered essential for survival including: canned foods, cooking oils, diapers, tissues and toilet paper.
Tragedy of the Commons
There is a classical notion called Tragedy of the Commons that perfectly describes the social dilemma experienced in our situation. William Lloyd was the first person to define this issue in 1833 to refer to a situation when shared resources that will be available should individuals use as according to their needs, become less available because people behave contrary to the common good of all users. Such a situation creates a vicious cycle: fear of scarcity encourages people to buy in a large quantity, and by monopolising or stockpiling certain resources, “panic buying” creates a scarcity of various goods that had previously existed only in the imagination of those panic buying. Even when individuals know that under optimal conditions the system can work to deliver the products, once a norm of stockpiling is established, it becomes a rational choice not to let oneself be the one left without critical resources.
The collective buying not only affects the quantity of goods, but can also trigger aggressive behaviour as the resources become scarce.
Why does scarcity stir up aggressiveness?
Scarcity logically occurs when demand outweighs supply, which results in shortages, ignites competition for these resources, and increases their perceived value. Scarcity of the things that people consider essential is a perfect atmosphere for an instrumental aggressive behavior (behaviors intended to harm or injure another person as a means to obtain the resources) to occur.
In performing aggressive action, individuals instinctively evaluate the cost and benefits of their action. In this case, hostile behavior is only performed if and when the fear caused by the absence of the resources outweighs the risk associated with fighting. One factor that is critical is whether there are social norms (rules or standards for behaviour) that regulate the aggression. Humans are more complex than basic survival instincts, and values and identities also contribute in determining individuals’ actions. In this sense, people whose values condemn violence and favor humanity, or whose groups have norms of sharing and cooperation, may never consider aggression as an option regardless of their perceived need for the resource in question.
How to avoid the emergence of aggressive behaviour in a crisis?
In the case of stockpiling happening around us today, aggression is activated by competition for resources that are believed to be scarce. Competition often arises from worries of not being able to survive. These worries can influence us to think of others as a threat, thus providing another reason to behave aggressively. A second, more powerful reason is then created when social media and media magnify the images of aggressive behavior, creating a perceived norm of aggression that is at odds with the reality of every-day cooperation and politeness.
In response to this, I believe trust is the answer, and regaining people’s trust is our main homework. Trusting that suppliers are implementing their best strategies to ensure sustainability and fair distribution of stocks is important, but most importantly, trusting that people around us are just like us, humans with full dignity and values. Highlighting our shared identities is often the bedrock of that trust: focusing on our common faith, nationality, or humanity invokes our common agenda to come together to support each other in difficult times. As soon as we show trust and respect the system by following the advice from the authorised parties, and following what the majority of people do instead of the minority, we could show the world who we actually are: a united human species whose survival is determined by shared dignities, values, and respect more than by violence.
May 2020 be best remembered not by the chaos and fear caused by the COVID-19, but by the true values that defines us as humans, whose compassion, and not aggression, is what maintains our existence.
- By Eunike Mutiara
I want to start by acknowledging our group’s successes
In 2019, the lab saw Tracy Schultz and Cassandra Chapman awarded their PhD theses (whoohoo!). Tracy Schultz is working grimly but heroically in the Queensland department of the environment and Cassandra Chapman spent a year as a post doc in UQ’s Business School before securing a continuing T&R position there. Well done to both! It was also great fun welcoming Morgana Lizzio-Wilson as a post doc off our collective action grant (and hopefully continuing to work on the voluntary assisted dying grant in 2020): Morgana brought lots of vital energy to the lab, and I’m very grateful.
2019 also saw many other students working through their other milestones, including Hannibal, Liberty and Robin who were successfully confirmed (huzzah!), and Gi, Zahra, Kiara, Susilo, and Robyn who pushed through mid-candidature reviews and are coming up to thesis reviews. I also welcomed a new PhD student, Eunike Mutiara, who is working with Annie Pohlman in the School of Languages and Cultures at UQ on a project in genocide studies (I am an Associate Advisor). We had big health drama, with me and Tulsi both spending a lot of time away from work due to health concerns. Here’s hoping 2020 is healthy, happy and productive for us and for the group!
I also want to pass on a special thank you to our volunteers and visitors for the social change lab in 2019, including Claudia Zuniga, Vladimir Bojarskich, Hema Selvanathan, Jo Brown, Tarli Young, Sam Popple, Michaels White, Dare, and Thai, Elena Gessau-Kaiser, Lea Hartwich, and Eleanor Glenn. Thank you everyone! And here’s hoping that 2020 is equally fun and social!
Other news of 2019 engagement and impact
With our normal collective plethora of conference presentations and journal articles (see our publications page for the latter), I continued to have great fun this year with engagement.
In the environment space, I gave a few talks to universities but also state environment departments and groups such as the WWF (World Wildlife Fund). The talks argue that environmental scholars, leaders and advocates need to develop an understanding of the group processes underpinning polarisation and stalemates, because this is the new frontier of obstacles that we are facing. I reckon many established tactics of advocacy don’t actually work as desired to create a more sustainable world. We need to focus on those that avoid polarisation and stalemates, and instead grow the centre and empower conservative environmentalists. We should use evidence about effective persuasion in conflict to try to improve the outcomes of our advocacy and activism. As the year turns and the bush fires burn, as the feedback loops become more grimly clear in the oceans, ice caps, and rain forest, and as the global outlook looks worse and worse, I feel there is more appetite for new approaches among those environmental scientists, policy makers, and activists who are not drowning in despair and fury. J To mitigate despair and fury, I draw attention to new work by Robyn Gulliver coming out re what activists are doing and what successes they are obtaining. I also see a continued and increasing need for climate grief and anxiety work and I draw attention to the excellent Australian Psychological Society resources on this topic.
Looking at radicalisation and extremism: thanks to the networks from our conference at UQ last year on Trajectories of Radicalisation and Deradicalisation, I was invited to a groovy conference on online radicalisation at Flinders organised by Claire Smith and others. I reconnected with many scholars there, plus meeting heaps more at the conference and at the DSTO (the defence research group) in Adelaide. I am looking forward to connecting more widely - the interdisciplinary, mixed-methods engagement is exhilarating. It was also excellent at the conference to see the strong representation from Indonesian scholars like Hamdi Muluk, Mirra Milla and their colleagues and students. There is a lot to learn from their experience and wisdom, and I am excited to visit Indonesia this year.
Also on extremism, as part of my sabbatical, I visited the conflict centre at Bielefeld led by Andreas Zwick, with Arin Ayanian and others. It was truly impressive to see their interdisciplinary international assembly of conflict and radicalisation researchers, including refugee scholars sharing their expertise. I wish there were more of a consistent practice of translating the German-language output though eh. (Is it crazy to imagine a crude google translate version posted on ResearchGate, or at a uni page?) J I also visited Harvey Whitehouse’s group at Oxford, and greatly enjoyed the opportunity to give a talk at the Centre for the Study of Social Cohesion and to meet some of his brilliant students and post docs. And at St Andrews, Ken Mavor and Steve Reicher put together a gripping one day symposium on collective action: it is exciting to see the new Scottish networks that are coming together on this topic.
On the sabbatical so far, I also visited Joanne Smith at Exeter, Linda Steg and Martijn van Zomeren at Groningen, Catherine Amiot at UQAM, Richard Lalonde at York, Jorida Cila and Becky Choma at Ryerson, and earlier Steve Wright and Michael Schmidt at Simon Fraser. It is very fun to spend time with these folks and their students and colleagues, and I look forward to my 2020 trips, which are listed below. Just so people know, right now as well as trying to publish the work from the DIME grant on collective action (cough cough), I am trying to work up new lines of work on norms (of course!), (in)effective advocacy and intergroup persuasion, and religion and the environment. I welcome new riffing and contacts on any of these.
In other news, our lab has continued to work to take up open science practices in 2019 and to grapple with the sad reality – not new, but newly salient! – that sooo many hypotheses are disconfirmed and so many findings fail to replicate. We are seeking further consistency in pre-registration, online data sharing, transparency re analyses, and commitment to open access. Looking at articles, though, it still seems extremely rare to see acknowledgement of null findings and unexpected findings permitted, and I think this is still the great target for reviewers and editors to work on in order to propel us forward as a field.
Socialchangelab.net in 2020
Within the lab, Kiara Minto has been carrying the baton passed on by Cassandra Chapman, who started the blog and website in 2018, and Zahra Mirnajafi, who also worked on it in 2019. Thank you to Kiara and Zahra for all your great work last year with our inhouse writers, our guest bloggers, and the site!
I also am still active for work on Twitter, and I hope that you will follow @WlouisUQ and @socialchangelab if you are on Twitter yourself. In the meantime, we welcome each new reader of the blogs and the lab with enthusiasm, and hope to see the trend continue in 2020.
What the new year holds
In 2020, for face to face networking, if all goes well, I’ll be at SASP in April in Auckland, and at SPSSI in June in the USA. Please email me if you’d like to meet up. I’ll also be travelling extensively on the sabbatical – to Chile, Indonesia, New Zealand, and within Australia to Melbourne, Sydney and Adelaide. I hope people will contact me for meetings and talks if interested.
Due to the sabbatical until July, I won’t be taking on new PhD students or honours students this year, but welcome expressions of interest for volunteer RAs and visitors from July onward. I’m not sure that I have as much energy as normal, what with all the travel and health dramas, but I am focusing almost exclusively on writing, talks and fun riffing until the sabbatical ends in few months, so let’s not let the time go to waste. J In Semester 2 2020, I’ll be teaching Attitudes and Social Cognition, a great third year social psychology elective, so I’m looking forward to that too.
All the best from our team,
Activists, Insiders, Scholars, Teachers, and Constituents: The Multiple Ways to Be an Effective Change Agent
When reflecting on what social change and social movements look like, images of activists protesting and engaging in other acts of civil resistance likely spring to mind for most people. However, this isn’t the only way to be a change agent. There are a myriad of ways that people can aide social change without engaging in ‘traditional’ forms of activism. In fact, we can only maximise the impact and potency of social movements if we diversify our tactics and have people ‘fighting the good fight’ in different ways. Below, I outline five common change agent roles and their effectiveness in different domains of the social change process to highlight the varied and equally valuable ways we can all contribute.
The term activist can generally be understood as a person participating in collective action to further a cause or issue. Here, I focus on people who operate outside of formal systems or institutions to call public attention to injustice and agitate for social change using conventional and, in some cases, more radical tactics (e.g. Extinction Rebellion protesters blocking off bridges and main roads). When conducted appropriately, these actions can increase public support and discussion of the social issue. However, these approaches can also reinforce stereotypes that activists are ‘extreme’ which, in turn, may deter collective action participation among observers.
Although activists can advocate for change outside the system, oftentimes social change messages are better received from ‘insiders’ or people who belong to the same groups or institutions that activists are trying to influence. As criticisms are trusted more when coming from ingroup members, insiders can make social change messages more palatable to the target group and may, in some cases, be able to communicate activists’ messages and concerns in terms that the ingroup can understand and be swayed by.
The Scholar’s role is twofold: to conduct rigorous and ethical research about social issues (e.g. the prevalence and impact of discrimination, the existence of anthropogenic climate change); and share this knowledge to inform public understanding of and discussions about these issues. Scholars can be academics at universities, members of research organisations (e.g. OurWatch), or, in some cases, organisations that share data about the prevalence and impact of social problems (e.g. Children by Choice publishing reports about the prevalence of Domestic Violence among their clients seeking terminations). Scholars’ ability to uniquely access and share this information can help to inform the general public’s understanding of social problems, fight misinformation, convince relevant stakeholders about the importance of an issue, and proffer evidence-based solutions. Indeed, social justice research can be used to successfully challenge and dismantle institutional prejudice and foster transformative social change by informing public policy and interventions.
An oft-overlooked role in social change is that of the teacher: a person who can foster civic engagement through formal education (e.g. primary, secondary, and/or tertiary education) or informal education (e.g. service-learning opportunities). Formal, classroom based educational interventions promote engagement with political issues and voting, while service-learning increases interest and participation in community-based action. Further, educational interventions can also be used to reduce prejudice toward disadvantaged groups. Thus, taking an active role in shaping people’s understanding of politics and social issues can positively influence their attitudes and political participation.
Constituents, or the general public, are often the numerical majority in social movements. They can include people who are sympathetic to but not committed to participating in actions for social change, or people who disagree with and resist social change messages. Unsurprisingly, constituents can greatly sway the progress of social movements, in that the attitudes and values they choose to adopt or reject influence the outcomes of state and federal elections, the types of laws and policies that governments and industries support, and broader norms in society. Thus, constituents have the power to elect leaders who support social change, call out unfair treatment and subvert anti-egalitarian norms, and support organisations and brands that make ethical choices (e.g. cruelty free cosmetics). Perhaps most importantly, other changes agents must make a considered effort to ensure that constituents have the information and support they need to make informed decisions and use their civic, relational, and economic powers effectively.
Although the number and nature of these roles will likely vary between movements and socio-political contexts, they represent the diverse yet equally important forms of change agent work that can enhance the impact and effectiveness of social movements. The question now is: what role(s) do you play? How can you harness your unique skills and forms of influence to aid social change? Regardless of your answer, remember that just because you haven’t attended a protest or blocked oncoming traffic doesn’t mean that you aren’t a change agent.
- By Morgana Lizzio-Wilson
In the early stage of my career, I attended an evening social event arranged as part of an annual meeting of a flagship society in social psychology. Along with a couple of hundred social psychologists and many non-psychologists (if I recall correctly, we shared the event with insurance conference attendees), I sat down to enjoy what promised to be roaring, hilarious comedy show. However, first came the warm-up comedian.
His entire act consisted of jokes about gay and lesbian people. He played on stereotypes, tugged at emotions like disgust, and flamboyantly acted out stereotypic caricatures. My fellow social psychologists and I sat with stunned expressions. I decided to leave, and my route out took me past the stage. Without forethought and in front of everyone, I caught the attention of the comedian and asked, “Do you have a different act? This one is awful! Don’t you have something that isn’t offensive, that doesn’t play on stereotypes?” He responded, “Oh, are you a lesbian?” I stormed out of the room. Others told me that he hobbled to a finish, and the main act that followed was great.
Meanwhile, I was shook. I did not regret speaking up. In addition to being personally committed to egalitarianism and non-prejudice, I knew that research had shown repeatedly that disparaging humor about groups creates, maintains, and perpetuates bias and discrimination. However, what would people think of me? Would I be branded a troublemaker, overly sensitive, and overemotional?
No doubt, part of what spurred me to confront the comedian derived from the fact that I had recently embarked on research concerning the power of confrontation for curbing group-based biases. I have continued this line of research, along with many other researchers, across the past 15 years or so. We now know a good deal about how to navigate successful confrontations.
Confrontation of stereotypes and prejudice is important for two reasons. First, confrontation can help people become aware of their own biases. Often people may not realize they have said or done something that reflects stereotyping or prejudice, and they may be personally motivated to change when a confrontation helps them to become aware of their biases. Second, confrontation makes social norms against bias salient. Even if someone personally has no problem with their biases, a confrontation can signal that such biases are neither socially acceptable nor tolerated. For “the average person” (e.g., excluding extremist hate groups), note is taken of the norms, and the desire to fit in can encourage less biased responding.
The bottom line from confrontation research is that confrontation curbs people’s expressions of bias. For instance, studies have shown that participants who are confronted about their stereotypic inferences (for example, assuming a Black man who is described as being around drugs a lot is a “drug addict” or “criminal” rather than as a “pharmacist” or “doctor”) feel disappointed with themselves and guilty. These emotions motivate them to recognize situations in which they may respond in biased ways later and to redirect to respond in non-biased ways.
However, findings also suggest that some confrontations are more effective at curbing bias than others. When Blacks confront racism, or when women confront sexism, people may dismiss the confronters as overreacting. However, when Whites confront racism, or men confront sexism, they are taken more seriously and are ultimately more effective at curbing others’ bias. This research underscores the critical role that allies can play. People may think, “What would my saying something actually do?” Studies show that speaking up can do much good.
We also find that confrontations of racism curb bias more readily than do confrontations of sexism. Whereas social norms against race bias are very strong, many people (men and women alike) assume they cannot possibly be biased against women (“But I LOVE women!”). Consequently, studies indicate that providing people with evidence that their inferences, judgments, or behaviors actually are unfair and discriminatory is critical to the effectiveness of confrontation in the case of sexism. In my lab, we think of this as a greater burden of proof being required for effective confrontations of sexism.
Finally, studies have revealed one should be assertive in confrontations, and that confrontations with a motivational framing are more effective than simply pointing out bias. For instance, saying, “That’s prejudiced” may even backfire, because people react poorly to having their non-prejudiced self-image impugned. However, what does work is framing a confrontation as having the choice to be fair and egalitarian. For instance, if someone says something stereotypic about Latinx people, you might say, “You may not be aware, but that’s just a stereotype of Latinx people that we see in social media. We can treat people equally by not stereotyping Latinx people in that way.” This sort of statement may lead to dialogue in which the stereotype, fairness, and treating people equally can be discussed further.
Knowing about these findings is important because people are more likely to confront bias if they believe that other people can and often do change. Getting a confrontation started can be challenging; perhaps the opportunity slips by while we consider our words. However, confrontations can occur through conversations that start with, “Wait, what did you say?” and then continue with dialogue that unfolds with the use of assertive but non-threatening language. People also can prepare themselves for confrontation by practicing or role-playing confrontation scenarios.
At this point you may ask, “All of this is fine and good, but what about the costs you mentioned earlier? I can’t afford to be thought of as a troublemaker or as oversensitive!” Studies do indicate that people confronted by a stranger evaluate their confronter more negatively and are less desirous of future interactions, relative to someone who did not confront. However, these negative interpersonal outcomes do not interfere in the least with bias reduction. So yes, there are social costs, which means a question remains: is it more important for you to be liked as much as possible or to have a chance to change their behavior?
So if you are seeking change, be a confronter. As American novelist Margaret Halsey wrote in 1946 in relation to racism, “One of the less dismaying aspects of race relations in the United States is that their improvement is not a matter of a few people having a great deal of courage. It is a matter of a great many people having just a little courage.”
- Guest post by Margo Monteith
Margo J. Monteith grew up in Fargo, North Dakota, attended Moorhead State University (B.A.) and the University of Wisconsin-Madison (Ph.D.). Her academic posts have been at Texas Tech University (1992-1994), University of Kentucky (1994-2006) and Purdue University (2006-present).
This post is previously published on the Society of Personality and Social Psychology; Character and Context Blog
Who is most likely to give to charity?
If you ask a professional fundraiser, they will probably tell you their best prospects are women, older people, and the religious.
There is plenty of evidence to support such ideas. Generally speaking, women are more likely to donate money to charity than men are. People are more likely to give as they age. And people who identify as religious are more likely to be donors and also give more on average than secular people do.
But are such donors universally generous?
Much of the research on charity looks at overall patterns of giving. In other words, research typically asks who gives to any charity and how much donors give to all supported charities.
I’m more interested in which charities people support. And why.
In a recent series of studies on charitable giving, my colleagues and I collected data from 675 donors to evaluate whether demographics not only explain if someone gives, but also which charities they support.
Our results suggest (as we expected) that people do not give indiscriminately. Instead, they show preferences toward charities that align with the priorities of their social groups.
Older donors are more likely to likely to support religious charities. This may be because older people are more likely to attend religious services, and therefore have higher exposure to asks for religious causes and also spend time with people who also give.
Older people give more to health charities as well. Given the increasing health problems associated with age, older donors and their social groups are more likely to benefit from health-related giving.
Religious donors are more likely to support religious, welfare, and international charities but are less likely to support animal causes. These targets align with priorities of religious groups. In particular, most of our respondents were Christian. The Christian faith (similarly to many religions) promotes giving to help the vulnerable and needy and also prioritises humans over animals.
Politically conservative donors are less likely than progressive donors to support international causes. Such patterns of giving may reflect the higher rates of nationalism commonly found among conservatives.
Though only a first step towards understanding how donors select the charities they support, these findings suggest that different identities may motivate support for different kinds of charities. Donors are therefore not universally generous, but support causes that align with their priorities and the priorities of the important social groups they belong to.
- Cassandra Chapman
Read the full article:
Chapman, C. M., Louis, W. R. & Masser, B. M. (2018). Identifying (our) donors: Towards a social psychological understanding of charity selection in Australia. Psychology and Marketing.
Every day we see people in need. Often we want to do something to help.
Whether voting to ensure equal rights for others, donating to the latest flood appeal, or giving up our seat on the bus for a stranger, we are constantly presented opportunities to help others.
Helping, however, can be fraught.
From voluntourism and effective altruism to the Syrian refugee crisis and marriage equality reform, people disagree on the best ways to help, or even whether helping is warranted.
Here are three reasons why helping decisions are difficult and some advice for helping better.
1. Too much empathy
Empathy allows us to feel what others feel. It has a focusing effect—drawing our feeling and response towards the individual who we see suffering.
It’s wonderful that we have the capacity to care about others in this way. Yet the psychological qualities of empathy can cause problems.
For example, studies show that people will donate more to an identifiable victim; or to save the life of one child than two children.
When large numbers of people suffer, our empathy doesn’t know how to relate. As Paul Slovic says: “Numbers represent dry statistics, “human beings with the tears dried off,” that fail to spark emotion or feeling and thus fail to motivate action.”
We can overcome this emotional spotlight by using empathy to guide our care, rather than direct our donation.
For example, when you feel moved by one child’s struggle with cancer, notice how empathy guides your care. Instead of (or in addition to) donating directly to that one family, find a way to give to a hospital or charity that provides that same care to children just like them.
Or when you see images of earthquake devastation that break your heart, consider donating to an emergency relief fund that responds to all disasters, including the one you’ve been moved by.
With this approach, you ensure your empathy moves you to help more people in need, not only the ones you empathise with.
2. Helping can keep others down
Being a helper intrinsically signals power. And how you choose to help can give or take power from others.
People tend to give dependency-oriented help—the total solution to a problem—when they feel the beneficiaries are not highly competent. And people receiving help pick up on this cue.
On the other hand, giving (and receiving) autonomy-oriented help—which helps the beneficiary cultivate skills to help themselves in the long-term—both communicates competence and helps build it.
Consider the best way to help. Sometimes, like after a disaster, it’s important to provide food and shelter directly. Other times, like when communities are trying to build independence in the long-term, it’s better to teach people how to grow more food or build better shelters.
Next time you donate, think about what you can give and what it might communicate in terms of power.
3. Giving what we want to, not what others need
From “Junk for Jesus”, to blood donor preferences, people often give what’s easiest, rather than what makes the biggest difference. This is closely related to the point above—because donors have power to choose what is offered.
The best way to overcome this challenge, and closely related to power, is to simply ask people how you can best help.
Whether we’re allies to disadvantaged groups or donating for international development, the best outcomes in terms of long-term social change will be driven by beneficiaries themselves.
People usually know what will make a difference in their lives. Why not ask?
If you’re donating, do a bit of research and find an organisation that develops their programs through local community engagement. Many international NGOs—like Oxfam and ChildFund—take the lead from the people they serve in communities abroad.
It’s wonderful we’re helping. Let’s take the challenge and help better.
We must keep on helping others. After all, that is the way this world will change.
The most important thing is to do something: do what you can. Give what you can. Help where you can.
Let’s also challenge ourselves to help smarter.
If we start with a positive intention and are willing to step back and examine our feelings and actions, we will make a more positive impact in the world.
- Cassandra Chapman
The annual cost of domestic abuse in Australia is estimated to be over $12.6 billion. That figure doesn’t account for the physical and psychological toll this abuse takes on victims, their friends and families.
The abuse depicted in domestic violence campaigns and on the news might lead people to believe that domestic abuse is men physically abusing women. While this is true in many cases, it fails to reflect the diverse reality of abusive relationships.
In Australia, non-physical violence (14% men, 25% women) in relationships is experienced at higher rates than physical violence (5% men, 16% women) by both males and females.
What is non-physical domestic abuse and why is it important?
Non-physical domestic abuse is any harm inflicted by a past or present romantic partner that is not physical or sexual.
Behaviours like stalking, threats, emotional assaults, belittling comments, and humiliation of the victim are often used to control what their partner wears, where they go, who they see, where they live, what they can buy, where and whether they work, and many other aspects of daily life.
Like physical and sexual abuse, victims of non-physical domestic abuse have poor physical and mental health outcomes.
What you should know about domestic abuse
Abuse can be subtle, especially in the early stages of a relationship. It’s important to remember that many abusers are master manipulators.
Physical and sexual abuse is almost always preceded by non-physical abuse, and even in cases where the abuse never becomes physical, the non-physical abuse typically escalates in severity and overtness over the course of a relationship.
The earlier people become aware of abuse, the less committed they are to the unhealthy relationship which should reduce some of the barriers victims face is the process of leaving an abusive relationship.
Why some victims do not leave their abusive relationship
Leaving a relationship with abuse can be far more difficult and complex than many imagine. Barriers to leaving vary from victim to victim and it’s necessary to be compassionate towards victims. Two common barriers are explored below.
People may not know they’re being abused
This is particularly true for non-physical abuse. Such behaviours can be subtly manipulative and controlling, appearing to stem from jealousy or protective instincts that are often romanticised in popular culture.
For example, the popular Twilight and 50 Shades series idealise jealousy as an often controlling, ‘all consuming’ romance. It’s important to challenge the ideals that may romanticise some forms of abusive and controlling behaviours.
Victims may feel blamed or shamed
Victims are often judged harshly with many people blaming victims for their abuse, especially when they fail to leave the relationship after the first instance of abuse. When victims take on this blame it becomes another barrier to leaving their abuser.
Victim blame may also be related to sexism. Victims who fail to behave in accordance with the traditional gender ideal of either a strong, dominant man, or a nurturing, submissive woman may be more likely to be blamed for their experience of abuse by those who endorse these ideals.
My PhD aims to explore these topics and themes, aiming to empower survivors and to reduce the prevalence of physical and non-physical intimate partner violence.
- Kiara Minto
“Allyship” has recently become a hot topic in the worlds of social justice agitation and movements for greater equality. Movements and campaigns like support for marriage equality and the Black Lives Matter movement, and men’s support for the Women’s March, have highlighted the role allies can play in social movements.
Who are allies?
Allies are people from privileged groups, working together with or on behalf of socially disadvantaged groups, to improve the status and conditions for the latter. Think of White people protesting side by side with Black Lives Matter protestors, men supporting women in demanding equal pay, and straight people joining marches for marriage equality in support of LGBTIQ groups.
Allyship is not a new phenomenon
Researchers have only started discussing allyship in recent years. Yet allies have been around for as long as social movements have. For instance, the suffrage movement in the United States was a movement that was supported by many influential men of the time. Similarly, White politicians were important allies of the African National Congress in South Africa’s anti-apartheid movement.
What influences people to act as allies?
Social research shows that people generally tend to favour their own groups and communities. We are rewarded for actions that favour our own groups—perhaps through acceptance, recognition for being a valuable group member, receiving favours when in need, etc. On the flip side, if we favour the interests of other groups or communities, we risk criticism, rejection, suspicion, and ostracism.
Given this context, how do advantaged group allies come to create and sustain support for disadvantaged groups outside of their own group? We identify 5 factors.
1. Normalising influences early in life
Allies tend to have had normalising influences while growing up, in the form of positive parental influence, contact with relatives or members of the community who probably belonged to these socially disadvantaged groups (like having a gay uncle, or a Black teacher), and exposure through popular culture and entertainment.
2. Feeling empathy for disadvantaged people
Allies report feeling empathy towards people they knew who may have identified as gay/lesbian/bisexual/trans, or been a racial minority, and saw them struggling with their identity. Studies show this can happen because of greater abilities for perspective-taking. This empathy also comes from the ability to relate the experiences of people from disadvantaged groups, to their own experiences of distress from being slighted, excluded or discriminated against in some way.
3. Feeling angry about unjust systems
Allies report feeling anger or a feeling of resistance towards people or systems found to be oppressing or bullying the people they know. Research suggests that when new experiences and information challenge their internalised worldview, allies start to experience resistance and rejection of those systems.
4. Having had opportunities to help
Allies tend to have had opportunities to reflect and help. Some have had the chance to directly help disadvantaged groups. Others encountered information that lead to self-reflection on topics of systemic oppression. Perhaps such opportunities for activism arose during high school or university life. Early experience tends to be an important primer to later engagement in allyship.
5. Supporting progressive values
Allies tend to have liberal or progressive values and a pluralistic orientation. They are lower on sexual prejudice, and religiosity. Allies typically have a broad orientation towards egalitarianism and fairness, even if they have not had contact with people different from themselves. This orientation is strengthened through exposure to diverse people, new information, and opportunities to help. With time, they are able to integrate or become comfortable with accepting multiple views of the world, and apply that to their understanding of complex concepts of privilege, oppression, and the existence of multiple social identities and realities.
Do you recognise any of these characteristics and themes in your own journey as an ally? Feel free to comment and tell us more. Understanding the nature of allyship is at the heart of my ongoing PhD research.
Evaluating community programs to maximize impact and efficiency
Around the world, thousands of organizations run programs aimed at helping people: development agencies try to lift communities out of poverty; rehabilitation programs aim to support addicts to reclaim control of their lives; youth programs want at-risk kids to get the best start in life.
Whatever the mission, community programs are trying to make a difference.
Money is invested by governments, by foundations, by people like you and I, because we want to see these programs succeed. But do they? Are we sure they work?
For years, across all areas of social work, there has been growing pressure to evaluate community programs and ensure they are effective. Randomized control trials help us to see if positive change is occurring over time by comparing people who participate in programs and those who do not.
Such research tells us if people taking part in the program are, as a result, more able to feed their children, less likely to relapse into drug abuse, or more likely to stay in school.
Evaluations that tell us if a program works are essential. They give donors confidence and ensure people receive help in a way that works. “Black box” evaluations measure variables of interest—like malnutrition rates, drug use, or school attendance—before and after an intervention, to see if it makes any difference. And many of them do.
A new question is therefore arising: how exactly do they work?
Researchers and practitioners now want to measure aspects within an intervention to understand how it works. And to see if it works in the way it should.
With some colleagues in New Zealand, and in partnership with the Graeme Dingle Foundation, we used data from an evaluation of Project K, a youth development program, to ask just this kind of question.
Project K consists of three components over the course of 14 months—an outdoor adventure experience where young people learn skills, teamwork, and leadership; a community service project to address a need within their local community; and a mentoring partnership with a supportive adult. A previous control trial evaluation of Project K showed that participants significantly improve in social resources (connectedness with others, sense of belonging in their community, and their social skills and self-beliefs) because of the program. Now we wanted to know how the program achieved such social gains.
Our analysis showed that adolescents who had positive experiences in the outdoor adventure and the mentoring components of Project K showed the greatest progress. Their experiences in the community service aspect did not contribute to their social development.
Such results highlight the value of evaluating not just if community programs work but how they do. Project K staff gained valuable knowledge from the research that allowed them to change the program to ensure it was as effective as possible for the young people they serve. And as efficient as possible with the resources their funders entrust them with.
This is the value of effective research: knowledge gleaned can help you do more good for more people with less money.
- Cassandra Chapman
* * *
Chapman, C.M., Deane, K.L., Harré, N., Courtney, M.G.R., & Moore, J. (2017). Engagement and mentor support as drivers of social development in the Project K youth development program. Journal of Youth and Adolescence, 1-12. doi:10.1007/s10964-017-0640-5.
Read the full research report online: http://rdcu.be/oWIW
All researchers in the Social Change Lab contribute to the "Do Good" blog. Click the author's name at the bottom of any post to learn more about their research or get in touch.