Showing posts with label control. Show all posts
Showing posts with label control. Show all posts
Tuesday, 13 February 2024
Thursday, 6 July 2023
Economists draw swords over how to tackle Inflation
For as long as inflation has been high economists have fought about where it came from and what must be done to bring it down. Since central bankers have raised interest rates and headline inflation is falling, this debate may seem increasingly academic. In fact, it is increasingly important. Inflation is falling mostly because energy prices are down, a trend that will not last for ever. Underlying or “core” inflation is more stubborn (see chart 1). History suggests that even a small amount of sticky underlying inflation is hard to dislodge.
So the chiefs of the world’s most important central banks are now warning that their job is far from done. “Getting inflation back down to 2% has a long way to go,” said Jerome Powell, chairman of the Federal Reserve, on June 29th. “We cannot waver, and we cannot declare victory,” Christine Lagarde, president of the European Central Bank, told a meeting of central bankers in Portugal just two days earlier. Andrew Bailey, governor of the Bank of England, recently said that interest rates will probably stay higher than markets expect.
This means there will be no let-up in the economists’ wars. The first front is partly ideological, and concerns who should shoulder the blame for rising prices. An unconventional but popular theory suggests greedy firms are at fault. This idea first emerged in America in mid-2021, when profit margins for non-financial companies were unusually strong and inflation was taking off. It is now gaining a second wind, propelled by the imf, which recently found that rising profits “account for almost half the increase” in euro-zone inflation over the past two years. Ms Lagarde appears to be entertaining the thesis, too, telling the European Parliament that “certain sectors” had “taken advantage” of the economic turmoil, and that “it’s important that competition authorities could actually look at those behaviours.”
Greedflation is a comforting idea for left-leaning types who think the blame for inflation is too often pinned on workers. Yet it would be strange to think firms suddenly became more greedy, making prices accelerate. Inflation is caused by demand exceeding supply—something that offers plentiful profit opportunities. The greedflation thesis “muddles inflation’s symptoms with its cause”, according to Neil Shearing of Capital Economics, a consultancy. Wages have tended to play catch-up with prices, not vice versa, because, as the imf’s economists note, “wages are slower than prices to react to shocks”. That is a crucial lesson from today’s inflationary episode for those who always view economic stimulus as being pro-worker.
The second front in the inflation wars concerns geography. America’s inflation was at first more homegrown than the euro zone’s. Uncle Sam spent 26% of gdp on fiscal stimulus during covid-19, compared with 8-15% in Europe’s big economies. And Europe faced a worse energy shock than America after Russia invaded Ukraine, both because of its dependence on Russian natural gas and the greater share of its income that goes on energy. A recent paper by Pierre-Olivier Gourinchas, chief economist at the imf, and colleagues attributes just 6% of the euro zone’s underlying inflation surge to economic overheating, compared with 80% of America’s.
This implies that Europe can get away with looser policy. The 3% of gdp of extra fiscal stimulus the euro zone has recently unleashed by subsidising energy bills, the authors find, has not contributed to overheating, and by reducing measured energy prices may even have stopped an inflationary mindset from taking hold. (The authors caution that things might have been different had energy prices not fallen, reducing the subsidy.) Interest rates are lower in Europe, too. Financial markets expect them to peak at around 4% in the euro zone, compared with 5.5% in America.
Despite all this, inflation problems on each side of the Atlantic actually seem to be becoming more alike over time. In both places, inflation is increasingly driven by the price of local services, rather than food and energy (see chart 2). The pattern suggests that price rises in both places are being driven by strong domestic spending. Calculated on a comparable basis, core inflation is higher in the euro zone. So is wage growth. According to trackers produced by Goldman Sachs, a bank, wages are growing at an annualised pace of 4-4.5% in America, and nearly 5.5% in the euro area.
Hence the importance of a final front: the labour market. Even if profit margins fall, central banks cannot hit their 2% inflation targets on a sustained basis without the demand for and supply of workers coming into better balance. Last year economists debated whether in America this required a higher unemployment rate. Chris Waller of the Fed said no: it was plausible job vacancies, which had been unusually high, could fall instead. Olivier Blanchard, Alex Domash and Lawrence Summers were more pessimistic. In past economic cycles, they pointed out, vacancies fell only as unemployment rose. Since then Mr Waller’s vision has in part materialised. Vacancies have fallen enough that, according to Goldman, the rebalancing of the labour market is three-quarters complete. Unemployment remains remarkably low, at 3.7%.
Yet the process seems to have stalled of late (fresh data were due to be released as we published this article). Mr Blanchard and Ben Bernanke, a former Fed chairman, recently estimated that, given the most recent relationship between vacancies and joblessness, getting inflation to the Fed’s target would require the unemployment rate to exceed 4.3% for “a period of time”. Luca Gagliardone and Mark Gertler, two economists, reckon that unemployment might rise to 5.5% in 2024, resulting in inflation dropping to 3% in a year and then falling towards 2% “at a very slow pace”.
Rises in unemployment of such a size are not enormous, but in the past have typically been associated with recessions. Meanwhile, in the euro zone, vacancies have not been particularly elevated relative to unemployment, making the route to a painless disinflation even more difficult to see. It is this front of the inflation wars which is most finely poised—and where the stakes are highest.
A dispatch from the intellectual battlefield in The Economist
Friday, 16 December 2022
What if Work is making us Sick?
Sarah O'Connor in The FT
Britain is sick. The number of people claiming disability benefits has doubled in a year. Working-age deaths (that did not involve Covid-19) are on the rise. As Andy Haldane, former chief economist of the Bank of England, put it in a speech recently: “For the first time, probably since the Industrial Revolution . . . health and wellbeing are in retreat”.
The consequences for the country’s economy have been well chewed over. A rising share of people are now too unwell to work, which makes it harder to tame inflation and boost growth. Understandably, then, “How can we get people back to work?” is the question policymakers keep asking. But what if work itself is part of the problem?
By many metrics, work is less dangerous to our health than it used to be, especially in a country like the UK where the manufacturing and mining sectors have shrunk so much. Musculoskeletal disorders, which used to be the biggest cause of work-related ill-health, have declined steadily over the past few decades.
But while work has become less physically dangerous, it seems to have become more psychologically dangerous. Work-related stress, depression and anxiety began to rise about a decade ago. This surged during the pandemic and now accounts for half of all work-related illness.
Why might that be? We know from government-sponsored survey data that there has been an intensification of work in recent decades across all types of jobs from delivery drivers to corporate lawyers. People are more likely now than in the 1990s to say they work fast and hard to tight deadlines.
There has also been a drop in the level of control people have over how they work, particularly among lower-paid workers. Between 1992 and 2017, the share of low-paid workers who report that they have a say in decisions which affect their work fell from 44 per cent to 27 per cent, with particularly steep drops among hospitality and retail workers.
Research shows the combination of high demands and low control at work — known in the academic literature as “job strain” — is bad for mental and physical health. One US study, which followed more than 52,000 working women over four years, found that job strain was associated with a greater increase in body mass index, for example.
Last week, I interviewed a woman who works in a casino. She works on her feet for 10 hours from 6pm to 4am, gets home, grabs a few hours sleep, then gets up to take her daughter to school. People at the casino often suffer from relationship breakdowns because of the hours, she says.
The work can be gruelling too. “It’s really mentally hard work sometimes, the hours are not helping us, sometimes [customers] come in drunk at 3am and you are so tired, and they are just swearing at you, so drunk you can’t handle them on the table but you have to do it because it’s your job.”
Her employer used to do things to make the job easier to cope with, but they have all been stripped away. The free warm dinner is gone, as is the break that was long enough to eat it. The taxi home at 4am is gone. The Christmas bonus is gone. The night premium has gone. “Lately it’s very often happening that people are leaving because they are depressed,” she told me.
Plenty of countries have experienced similar trends in the quality of work in certain sectors, so why might the UK be struggling more than most?
Perhaps because the countervailing mechanisms that could protect workers from these trends — the “protective shield”, as Jennifer Dixon of the Health Foundation puts it — are particularly weak in Britain. The country is bad at enforcing its own labour laws, as the P&O debacle showed this year when the company sacked hundreds of sailors without any consultation in what lawyers call an “efficient breach” of employment law. Trade union membership has declined sharply in the private sector. The Health and Safety Executive’s budget has been cut.
None of this is to say that work is entirely to blame for the nation’s worsening health. There are plenty of other possible causes, from processed foods to rising loneliness and social media, not to mention the pandemic itself and the strain on the NHS.
But I don’t think any discussion of the country’s health is complete without a clear-eyed look at the reality of life in the UK labour market for those who don’t have decent jobs. Good quality work is beneficial for health. But if we just try to patch people up and push them back into jobs that were making them sick, we won’t get anywhere at all.
Monday, 12 September 2022
Tuesday, 29 March 2022
Wednesday, 9 February 2022
Thursday, 6 May 2021
Monday, 25 January 2021
Why you should ditch ‘follow your passion’ careers advice
Emma Jacobs in The FT
“Work is supposed to bring us fulfilment, pleasure, meaning, even joy,” writes Sarah Jaffe in her book, Work Won’t Love You Back. “The admonishment of a thousand inspirational social media posts to ‘do what you love and you’ll never work a day in your life’ has become folk wisdom,” she continues.
Such platitudes suggest an essential truth “stretching back to our caveperson ancestors”. But these fallacies create “stress, anxiety and loneliness”. In short, the “labour of love . . . is a con”. This is the starting point of Ms Jaffe’s book, which goes on to show how the myth permeates diverse jobs and sectors.
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The book serves as a timely reminder of the importance of re-evaluating that relationship. “The global pandemic made the brutality of the workplace more visible,” the author tells me over the phone from Brooklyn, New York. Ms Jaffe, who is a freelance journalist specialising in work, points out that the past year of job losses, anxiety about redundancy, and excessive workloads has demonstrated to workers the truth: their job does not love them.
Work is under scrutiny. The economic fallout of the pandemic has made a great many people desperate for paid work, disillusioned with their jobs or burnt out — and sometimes all three. It has illuminated the stark differences between those who can work from the safety of their homes and those who cannot, including shop workers, carers and medical professionals, who have to put themselves in potentially hazardous situations, often for meagre pay. The idea of self-sacrifice, and that you should put your clients, your patients or your students before yourself, Ms Jaffe says, “gets laid on very thick [with] teachers or nurses”.
Yet there are those in another category — artists and precarious academics — for whom work has always been deemed intrinsically rewarding and a form of self-expression. They are said to be lucky to have such jobs, because plenty of others are clamouring to take their place. Even here, the pandemic has changed perceptions. Social restrictions have curbed some of the aspects of white-collar work that made it rewarding, such as travel and meeting interesting people, that perhaps masked the repetition of daily tasks, the insecurity or poor conditions.
Meanwhile, Ms Jaffe says, a small number of workers, such as those who have been furloughed on full pay, have been given the time to think: what do I do with the time I used to devote to work? “It’s so beaten into us that we have to be productive,” says Ms Jaffe. “I've seen so many memes that are like, ‘if you haven’t written a novel in lockdown, [you’re] doing it wrong’.”
Among the affluent, work used to be something done by others, yet there have long been philosophical debates about whether it could be enjoyable. In the 1800s, Ms Jaffe points out in her book, the British designer and social campaigner William Morris pitched “three hopes” about work: “hope of rest, hope of product, hope of pleasure in the work itself”.
The decline of industrial jobs in the west, and the rise of the service economy, emphasised working for love. Nursing, food service and home healthcare, “draw on skills presumed to come naturally to women; they are seen as extensions of the caring work they are expected to do for their families”, Ms Jaffe writes. Among white-collar workers, the fetishisation of long hours in the late 1980s and 90s was accompanied by an individualistic capitalism. For many industries — notably, media — the idea of work as a form of self-actualisation intensified as security decreased.
Ms Jaffe says that there are overlapping experiences shared by those in the service sector who sit behind desks and those who stand on their feet all day. For example, the notion of the workplace as a family is a refrain in offices but it is most explicit for nannies. In the book, she tells the story of Seally, a nanny in New York who decided to live with her employers between Mondays and Fridays when the pandemic struck — leaving her own kids at home.
Seally told Ms Jaffe that she was worried about her own kids, whether they were doing their schoolwork properly: “At least I call and say, ‘Make sure you do your work’.” But she appreciates the importance of her job. “I love my work,” she said, “because my work is the silk thread that holds society together, making all other work possible”. The pandemic has reinforced the idea that the home is also a workplace and the author wants professionals who hire domestic workers and nannies to understand that and compensate accordingly for the critical role they play in facilitating their ability to do their jobs.
Perhaps the posterchild of insecure white-collar workers are interns, who have traditionally been unpaid. (In the UK, interns are eligible for pay if they are classed as a worker.) Too often, the book argues, interns have been given meaningless work with the prospect of a contract dangled in front of them, to no avail. Working conditions can also be poor — although few are as horrifying as the North Carolina zoo intern Ms Jaffe cites in the book who was killed by an escaped lion, “whose family told reporters she died ‘following her passion’ on her fourth unpaid internship”. The conditions for interns may be set back by the pandemic as so many graduates — and older workers hoping to switch industries — fight for jobs.
Ms Jaffe steers clear of advice. This is not a book that will guide readers on finding a job worthy of their devotion, though she knows that some glib tips would boost sales. “You’re told that you should love your job. Then if you don’t love your job, there’s something wrong with you,” she says. “[The problem] won’t be solved by quitting and finding a job you like better, or a different career, or deciding to just take a job that you don’t like.”
What she hopes is that people who have a nagging sense that their “job kind of sucks, they don't love it” will realise they are not alone. But they can do something about it, for instance joining a union or pushing for fewer hours. This needs to be supported by “a societal reckoning with jobs”. Do people need, for example, 24-hour access to McDonald’s and supermarkets, she asks?
Ms Jaffe wants people to imagine a society which is not organised “emotionally and temporally” around work. As she writes in the book: “What I believe, and want you to believe, too, is that love is too big and beautiful and grand and messy and human a thing to be wasted on a temporary fact of life like work.”
Saturday, 4 January 2020
Sunday, 5 August 2018
The empty rituals of daily lives
Tabish Khair in The Hindu
Just as religious rituals move the practitioner away from the immensity of faith, secular rituals move citizens’ attention away from real issues
Serious religious thinkers have tended to distinguish between ritual and religion. Some, of course, have distinguished between spirituality and religion too, mostly because they have associated religion with rituals.
Now, rituals have their uses, as long as we employ them in the full awareness that they are arbitrary and man-made. This applies to secular matters as well as religious ones: I like my ritual of a morning cup of coffee with a biscuit or two, but I do not assume that this is god-ordained or that my day will not commence unless I have my cup of coffee. So, I am not talking of rituals of this sort. I am talking of rituals that are made ‘essential’ to either religion or secular life.
The matter with religion is clear enough. The reason why religious but nonconforming thinkers, like Kabir, railed against rituals was that they perceived how rituals are used, in the name of religion, to control, influence and exploit people. They also felt that rituals are worldly matters and have nothing to do with the divine. The priestly classes insist on rituals, as if god would care about the colour of your dress, the posture of your prayer, the number of your beads, etc. Rituals proliferate in religions because they allow the priestly classes to control and exploit ordinary believers. Instead of being used as an option, the coffee cup ritual becomes a necessity imposed on the ordinary believer, often at great cost.
Rituals in secular life
This much is clear enough about religion, and explains why so many religious thinkers — apart from the accredited priestly classes, whether mullahs or pandits — tended to criticise rituals or blind observance of rituals. But how, you might be asking, do rituals work in the secular sphere? Because such rituals are not confined to religion. They also exist in secular life, and are used by various ‘priestly classes’ to mislead, control and exploit ordinary people. I suspect that basically religious people, conditioned to associate belief with rituals, are likely to be misled by rituals in secular life too.
A ritual in secular life is like a ritual in religion: it is demanding, obsessive, unavoidable, essential. It is the one thing that you ‘need’ to do in order to have a good life (in this world or the next, or both). Or so the priestly classes claim. Because when you really look at this ‘essential’ ritual, it falls apart. It is not necessary; you can do without it. You can understand the world in other ways, live your life differently. But no, the priestly classes claim, you have to practice this ritual — or you will suffer and probably be damned for all eternity!
Rituals of prosperity
Think of the rituals that we are surrounded by in ordinary secular life. Think, for instance, of all those economic figures trotted out by national economists in all countries to show that the nation is progressing. GNP. Average national income. The rising value of shares in the stock market. These are rituals of prosperity, because if you really look into them, they mean nothing. Or they mean nothing because they have been turned from actual, though limited, indicators into sweeping rituals: empty practices.
A rise in GNP, the average national income, or the share market can indicate some types of prosperity, but these are not enough — and they are misleading when trotted out in ritualistic fashion by politicians. In each case, there is a good chance that some people might be gaining and many more losing. Take the situation of Amazon: the company is thriving, but, at least in the U.S., it is reputed to offer its workers a very meagre wage package and unsatisfactory working conditions. To think that the profits being made by Amazon is percolating down to its workers is to make a mistake. But that is the mistake we make when we simply note the net value of Amazon or the rise in its shares. Such figures play the role of empty rituals.
With countries, the matter is even more complex, as the prosperity of a country depends on factors other than financial ones. Hence, politicians who give us general figures and averages, whether correct or not, are indulging in empty rituals.
Of course, figures are not the only rituals practiced by politicians in power, the apex of the secular priestly classes. For instance, it is a ritual to construct a highway without making a sustained effort to improve the existing highways, to create a super-city without a sustained effort to improve the urban infrastructure in existing cities, to raise the statue of a great leader and ignore the best aspects of his example.
These acts and decisions are rituals because they are empty and misleading. Just as a ritual in religion moves the practitioner away from the endless immensity of faith to a delusive shortcut, a ritual in secular life moves citizens’ attention away from all the real issues and offers a soupçon of misleading satisfaction. I fear that we Indians might or might not be a spiritual people, but we do have a certain tendency to indulge — and let others indulge — in empty rituals in religious as well as secular life.
Serious religious thinkers have tended to distinguish between ritual and religion. Some, of course, have distinguished between spirituality and religion too, mostly because they have associated religion with rituals.
Now, rituals have their uses, as long as we employ them in the full awareness that they are arbitrary and man-made. This applies to secular matters as well as religious ones: I like my ritual of a morning cup of coffee with a biscuit or two, but I do not assume that this is god-ordained or that my day will not commence unless I have my cup of coffee. So, I am not talking of rituals of this sort. I am talking of rituals that are made ‘essential’ to either religion or secular life.
The matter with religion is clear enough. The reason why religious but nonconforming thinkers, like Kabir, railed against rituals was that they perceived how rituals are used, in the name of religion, to control, influence and exploit people. They also felt that rituals are worldly matters and have nothing to do with the divine. The priestly classes insist on rituals, as if god would care about the colour of your dress, the posture of your prayer, the number of your beads, etc. Rituals proliferate in religions because they allow the priestly classes to control and exploit ordinary believers. Instead of being used as an option, the coffee cup ritual becomes a necessity imposed on the ordinary believer, often at great cost.
Rituals in secular life
This much is clear enough about religion, and explains why so many religious thinkers — apart from the accredited priestly classes, whether mullahs or pandits — tended to criticise rituals or blind observance of rituals. But how, you might be asking, do rituals work in the secular sphere? Because such rituals are not confined to religion. They also exist in secular life, and are used by various ‘priestly classes’ to mislead, control and exploit ordinary people. I suspect that basically religious people, conditioned to associate belief with rituals, are likely to be misled by rituals in secular life too.
A ritual in secular life is like a ritual in religion: it is demanding, obsessive, unavoidable, essential. It is the one thing that you ‘need’ to do in order to have a good life (in this world or the next, or both). Or so the priestly classes claim. Because when you really look at this ‘essential’ ritual, it falls apart. It is not necessary; you can do without it. You can understand the world in other ways, live your life differently. But no, the priestly classes claim, you have to practice this ritual — or you will suffer and probably be damned for all eternity!
Rituals of prosperity
Think of the rituals that we are surrounded by in ordinary secular life. Think, for instance, of all those economic figures trotted out by national economists in all countries to show that the nation is progressing. GNP. Average national income. The rising value of shares in the stock market. These are rituals of prosperity, because if you really look into them, they mean nothing. Or they mean nothing because they have been turned from actual, though limited, indicators into sweeping rituals: empty practices.
A rise in GNP, the average national income, or the share market can indicate some types of prosperity, but these are not enough — and they are misleading when trotted out in ritualistic fashion by politicians. In each case, there is a good chance that some people might be gaining and many more losing. Take the situation of Amazon: the company is thriving, but, at least in the U.S., it is reputed to offer its workers a very meagre wage package and unsatisfactory working conditions. To think that the profits being made by Amazon is percolating down to its workers is to make a mistake. But that is the mistake we make when we simply note the net value of Amazon or the rise in its shares. Such figures play the role of empty rituals.
With countries, the matter is even more complex, as the prosperity of a country depends on factors other than financial ones. Hence, politicians who give us general figures and averages, whether correct or not, are indulging in empty rituals.
Of course, figures are not the only rituals practiced by politicians in power, the apex of the secular priestly classes. For instance, it is a ritual to construct a highway without making a sustained effort to improve the existing highways, to create a super-city without a sustained effort to improve the urban infrastructure in existing cities, to raise the statue of a great leader and ignore the best aspects of his example.
These acts and decisions are rituals because they are empty and misleading. Just as a ritual in religion moves the practitioner away from the endless immensity of faith to a delusive shortcut, a ritual in secular life moves citizens’ attention away from all the real issues and offers a soupçon of misleading satisfaction. I fear that we Indians might or might not be a spiritual people, but we do have a certain tendency to indulge — and let others indulge — in empty rituals in religious as well as secular life.
Wednesday, 26 October 2016
How do batsmen cope with the intensity of their lonely skill?
Digging the pitch, repetitive body movements, talking to themselves, superstitious behaviour, visualisation - different ways that batsmen deal with the pressure of their profession
Michael Bond in Cricinfo
All sportspeople like to imagine that their discipline is the most mentally challenging, that winning or losing comes from within. But batsmen have a stronger claim than most. What other sport demands such intense concentration, affords participants so little control over their situation and penalises mistakes so cruelly and with such dramatic ritual?
Batting is a game of life and death like no other. Success - a century, a match-saving last stand - can live with you forever. But getting out feels like the end of everything: you are dismissed not just from the field of play, but from your own dreams of hopefulness and redemption.
---Also read
THE MASKS WE WEAR
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Dismissed batsmen are like mourners at their own funerals. The dressing room falls silent as they return, "in respect for the dead", as Mike Brearley puts it in The Art of Captaincy (1985).
"There aren't many situations in sport where you have this challenge of one tiny mistake and that's it, finished, the rest of the day you're watching from the sidelines," says sports psychologist Steve Bull, who worked with the England cricket team for 17 years. "It creates a particular type of pressure which I don't think other athletes experience."
Given the intensity of the mental drama, it is little wonder that a batsman's struggles are with himself as much as with the bowler he faces, and that a lack of confidence can invite negative thinking and a fear of failure. For top-level batsmen with near-perfect technical skills, protecting themselves from such tendencies is critical. The methods they use to reduce anxiety, stay positive and maintain focus are idiosyncratic, often eccentric and tell us as much about the quirks of the human mind as the nuances of cricket.
If you watched England's three-match Test series against Sri Lanka this summer, you will have spotted a graphic example of one of these methods. Before each ball, the Sri Lankan opener Kaushal Silva performs what psychologists call a "pre-performance routine". He adjusts the velcro on his gloves, moves his bat from his left to his right hand and holds it up in front of him, moves his left elbow back and forth eight times (fewer if he's facing a spinner) as if pulling on an imaginary rope, then, gripping his bat with both hands, arches his back before settling into his crease.
The repetition looks neurotic, but Silva has developed it to help him feel settled. "I don't really count the exact number of times I do it, it just comes from my body," he says. "I do it until I have calmed my nerves and I feel OK and I'm really focused. These small things help me to be myself and to just concentrate on the next ball."
It seems to be working. Sri Lanka lost 0-2, but Silva won his team's Player-of-the-Series award for his 193 runs.
Most batsmen have pre-performance routines, though few as elaborate as Silva's. They might wander a few steps towards square leg, tap the bat on the ground a particular way or pull at their shirt. What psychological purpose does this serve? Brearley thinks it's "a way of clearing the mind of the last ball, getting on with the next one, making clear to oneself that a line needs to be drawn under the last one".
In Jonathan Trott's case this is literally true. He marks his guard with a shallow trench, which he reinforces before each delivery, as if to bury everything that's gone before, a habit he repeats whether he's batting in the nets or in a county or international game.
Such repetition is critical to why routines work, says Bull. "It has to be 100% consistent, every ball always the same. You need to get your routines habitualised to the point where you don't think about them, to practise them so that when you're in the middle you go into automatic pilot."
In other words, batsmen should tune their mental routines alongside their physical ones so that the two coalesce. Consider Kevin Pietersen's advice to a 12-year-old budding cricketer who asked him on Twitter how to stop "second-guessing" himself when playing a shot, a common mental error among cricketers still developing their technique. "Practise, practise, practise, and trust your practise," Pietersen replied. "Hardest thing to do but when you do it changes your game."
Perhaps the most tangible function of routines is that they give the batsman a sense of control over a situation which, for the most part, is out of their hands. The state of the wicket, the weather, the path of the ball through the air and off the pitch are beyond his reckoning; his pre-ball ritual is all his own. This need for control amid so much uncertainty may explain why batsmen are particularly prone to superstitions. Unlike a pre-performance routine, a superstition - essentially an irrational belief in implausible causality - is unlikely to improve performance. Yet cricket is full of them.
The Glamorgan opener Steve James avoided eating duck meat until he retired, and he wouldn't allow his daughter to have plastic ducks in her bath. Mike Atherton had to be first on to the field at the start of an innings, even if it meant barging past his opening partner on the way down the pavilion steps. The South African batsman Neil McKenzie used to tape his bat to the dressing-room ceiling because his team-mates had once done this as a practical joke prior to him scoring a century. Steve Waugh batted with a red rag in his pocket for similar reasons.
Derek Randall, like many batsmen, hated being on 13. "I couldn't wait to get off it," he says. "Sometimes I'd get out because I was trying too hard to get off the blooming thing."
Ed Smith, one of the most notoriously superstitious cricketers, had a habit of asking the umpire, mid-over, how many balls were left. For the first part of his career he did this always after the fourth ball, then switched to asking after the third ball. Since he batted for around 15,000 overs in his career, he must have asked this question of the umpire around 15,000 times.
"It was silly and I knew it," he writes in Luck: A Fresh Look at Fortune (2012). "It was unintelligent and I knew it. It was a source of mirth and I knew it. But I did it anyway. Superstition was a dependency I found hard to give up."
Many batsmens' superstitions revolve around an obsession with their kit. Trott is scrupulous about how he arranges his bats. Atherton always followed the same padding-up routine: box, chest guard, inside thigh-pad, outside thigh-pad, left pad, right pad, arm guard, gloves, helmet. This kind of fastidiousness is not too surprising since batting is much about organisation, repetition and structure.
Yet rigorously adhering to a ritual is unlikely to put you in the runs and could make things worse. "If the superstition is something you might not have control over, like wearing your lucky socks, what happens when you lose your lucky socks or they fall apart," says sports psychologist Stewart Cotterill. "It will have the opposite effect: you'll feel you're not ready."
Once all the fussing and the rituals and the routines are done and the batsman is settled at the crease, he can then focus on the bowling. This is where the real test begins. Unless you are an expert meditator, paying close sustained attention to something for long periods can be mentally draining. To deal with this, coaches encourage batsmen to "dial up" their focus when the bowler is running in and "dial down" between balls.
Atherton says switching on and off like this is "absolutely vital" and came easily to him, a naturally relaxed character. "All studies show you can't concentrate for lengthy periods without a break. The ball is 'live' for maybe six to ten seconds, so that is all you have to concentrate for."
Silva pares down the window of concentration even further, to three or four seconds, switching on only when the bowler is halfway through his run-up. He calculates that this way, if he sets out to score a century in, say, 180 to 200 balls, he will have to concentrate deeply for just ten to 15 minutes. "So it's 15 minutes to get 100 runs. If you cut it down like this then it will be easier. You don't worry about the long term, you just focus on the particular ball."
"Mental skills are like physical skills. You have to work at them relentlessly. You have to challenge your brain to get better at blocking out the negatives and replacing them with positives"
STEVE BULL, SPORTS PSYCHOLOGIST
The thought of surviving hours at the crease can seem overwhelming if you don't break it down.
Tammy Beaumont, who this summer became the first woman to hit back-to-back ODI centuriesfor England, during the series against Pakistan, worries only about the next five runs. "I'll tell myself: get to five, once I get to five get to ten, keep it like that, keep it all about the next ball."
Another approach is to segment time. Brearley and Randall did this during the Centenary Testbetween England and Australia in Melbourne in 1977. Needing 463 to win with a wicket down, they decided to take it in 15-minute sections. "Stick at it, Skip. In ten minutes there'll only be 15 minutes to tea," Brearley recalls Randall saying, in The Art of Captaincy. They lost by 45 runs; Randall scored 174.
You don't have to be an international or even a professional cricketer to benefit from these mental heuristics. Bull says the key difference between elite and "Sunday afternoon batsmen" is that "Sunday afternoon batsmen tend to overcomplicate things. They're standing there tapping the ground as the bowler runs in, thinking about where the fields are, thinking about their left-hand grip, where their shoulders are. The best players in the world are just standing there saying: watch the ball."
Mental routines are a way to simplify things, to shut out technical thoughts, memories of mistimed shots and other internal distractions, and to help the batsman settle into a state of readiness that Bull calls "relaxed alertness". But routines alone may not be enough, especially in international games where the pressures can be immense. To settle nerves and maintain confidence through an innings, many batsmen engage in what used to be considered a symptom of mental illness but is now recognised as fully functional: talking to yourself.
In a 2013 study at an English first-class cricket club, psychologists at Cardiff Metropolitan University found that batsmen used self-talk regularly, either to motivate themselves in challenging situations - when walking out to bat, for example, or after a poor shot - or to deliver instructional cues that focus attention, such as "Watch the ball!"
In fact, "Watch the ball" seems to be the default cue for most batsmen. Ricky Ponting used it. You can sometimes see Eoin Morgan mouthing it before a ball. Beaumont, after watching one of Ponting's masterclasses, adopted it then adapted it - her current cue is "Time the ball, play straight". Easy if you know how.
One of the most notorious self-talkers in cricket history is Randall. He did it constantly and out loud. "It was spontaneous, it was a natural thing to do. When I'm nervous I start talking. It would help me concentrate. It annoyed everybody, including the people who played with me."
During the fourth Test of the 1978-79 Ashes, when Randall scored 150 during the second innings and turned the series in England's favour, his monologue continued throughout the nine hours and 42 minutes he spent at the crease. Here's a snatch of it, as related to Sunday Times journalist Dudley Doust by his opponents and team-mates: "Come on, Rags," he says. "Get stuck in. Don't take any chances. Get forward, get forward. Get behind the ball. Take your time, slow and easy. You idiot, Rags. Come on, come. Come on, England."
Younis Khan, who averages 53.72 in Test cricket and is Pakistan's highest-ever run scorer, also talks to himself all the time when he's at the wicket. But he has a slightly different approach to most, conducting his conversations with an alter ego that he conjures up as he goes out to bat.
"I imagine there is a guy standing in front of me and he is Younis Khan, and just talk with him. It's like there are two Younis Khans standing face to face like a boxer, and they are talking and looking each other in the eyes. Come on, Younis Khan, you can do this, you can do that."
Self-talk can keep you focused, and it can also help maintain confidence, without which batting can feel like Russian roulette. Mark Ramprakash, the England men's batting coach, says confidence and self-belief are "absolutely paramount. They can work wonders: they can make up for a less-than-perfect technique. The thing with cricket is that you have a lot of bad days. You make one wrong decision, or someone takes a great catch. The best players, like Alastair Cook, are incredibly resilient to those bad days. They maintain a belief in their own ability."
Ramprakash himself suffered a crisis of belief early on in his England career when he failed to make a big score and began to question whether he belonged at Test level. Then in 1998 he started working with Bull, brought in by England as team psychologist.
"He gave me a very simple framework of coping with all the scrambled thoughts that were going on in my head," says Ramprakash.
Silva pares down the window of concentration to three or four seconds, switching on only when the bowler is halfway through his run-up. "So it's 15 minutes to get 100 runs. If you cut it down like this then it will be easier"
It proved pivotal. Soon after meeting Bull he scored 154 against West Indies in Barbados - his first Test century - and then topped the averages the following winter in Australia. His team-mate Atherton, writing in his autobiography, said he sensed at the time that Ramprakash was "a totally different person, and consequently, player".
Today the mental side of batting and the pressures that come with playing at international level are taken very seriously by England's management, due in no small part to Ramprakash's influence. Yet confidence is a fickle trait. Sometimes it's necessary to fake it to make it, so to speak. Psychologists have known for decades that feelings and emotions stem from changes in the body, rather than the other way round - a phenomenon known as embodied cognition - which means it's possible to generate confidence simply by acting it out.
"Shadow batting" - practising sublime strokes between balls - or walking out to bat with head held high, can have a positive effect on the way you play. The sports psychologist Jamie Barker, who works with Nottinghamshire Cricket Club and the ECB's performance programme, makes a point of getting players to focus on their body language as they leave the pavilion, to appear confident even if they don't feel it: "If you're assertive, your brain will pick up on that."
Another way of "faking" confidence is to visualise the way you want to play in your mind's eye before the game begins. In 1974, early in his career, Randall suffered four first-class innings in a row without scoring a run. "It was a nightmare," he says. "The pressure just builds on you." So on the morning of his fifth innings he got up early and arrived at the ground while it was still deserted, strapped on his pads, walked out to the middle, played a cover drive and took a run, "just to remember what it was like". He scored 93 that day.
Ramprakash encourages England's batsmen to use this kind of visualisation, which serves as a cognitive rehearsal for the main event. There is much evidence that it works. One problem with all these approaches is that worrying too much about your own performance can easily make things worse. Steven Sylvester, Middlesex's psychologist and author of the recent book Detox Your Ego(2016), thinks that for players at the top of their game what really matters is "where your heart is, why am I here?"
The important thing, he says, is to believe at an emotional level that you are playing not for yourself but for your team or your country, or some other ideal that transcends you. "When players start to think about their performance as serving the group it increases their self-esteem, their belief goes up and they become a bit freer in their skills. It gives them a little bit extra."
In 2013, Sylvester helped Australia and Middlesex batsman Chris Rogers after he was called up to the Ashes squad more than five years after his previous Test. "It became blindingly obvious that his fear of representing his country in the Ashes as an opening batsman was stopping him from moving forward," he says. "Through a deep discussion of how to serve his country he came up with a more compelling reason to doing well than if it was just about him."
Sylvester coached Moeen Ali through a similar process, helping him put his cricket in the context of his faith and his desire to be a role model. The Pakistan batsman Asad Shafiq, who has scored eight Test centuries at No. 6 - a world record - gives an equally compelling reason for his own success: "To bat at No. 6 you have to be patient, as most of the time the tailenders are with you. You have to give them confidence and support."
Shafiq is batting not just for himself, but for Nos. 7, 8, 9, 10 and 11 as well. He epitomises CLR James' portrait in his classic Beyond a Boundary (1963) of the batsman as the ultimate team player. When facing the ball, writes James, he "does not merely represent his side. For that moment, to all intents and purposes, he is his side."
Without doubt, all batsmen can improve their confidence, resilience and other mental attributes if they're willing to practise. "Mental skills are like physical skills," says Bull. "You have to work at them relentlessly. You have to challenge your brain to get better at blocking out the negatives and replacing them with positives."
Yet it also seems clear that some people are inherently better at this than others. In 2005, Bull carried out a psychological analysis of 12 English cricketers from the previous two decades whom county coaches had identified as the toughest mentally in the country. Among them were Atherton, Graham Gooch and Alec Stewart. Bull found them all to be highly competitive and motivated, full of self-confidence and with a never-say-die attitude, some of which derived from their upbringing, some from the teams they had played with and some from their personality.
For the rest of us, it is comforting to know that we can learn such skills - and that even the greats can struggle at times. Even Don Bradman called batting "a nerve-racking business". In The Art of Cricket (1958), he implores us to give a thought to the batsman's travails as he wends his way to the wicket: "He is human like you, and desperately anxious to do well."
Michael Bond in Cricinfo
All sportspeople like to imagine that their discipline is the most mentally challenging, that winning or losing comes from within. But batsmen have a stronger claim than most. What other sport demands such intense concentration, affords participants so little control over their situation and penalises mistakes so cruelly and with such dramatic ritual?
Batting is a game of life and death like no other. Success - a century, a match-saving last stand - can live with you forever. But getting out feels like the end of everything: you are dismissed not just from the field of play, but from your own dreams of hopefulness and redemption.
---Also read
THE MASKS WE WEAR
----
Dismissed batsmen are like mourners at their own funerals. The dressing room falls silent as they return, "in respect for the dead", as Mike Brearley puts it in The Art of Captaincy (1985).
"There aren't many situations in sport where you have this challenge of one tiny mistake and that's it, finished, the rest of the day you're watching from the sidelines," says sports psychologist Steve Bull, who worked with the England cricket team for 17 years. "It creates a particular type of pressure which I don't think other athletes experience."
Given the intensity of the mental drama, it is little wonder that a batsman's struggles are with himself as much as with the bowler he faces, and that a lack of confidence can invite negative thinking and a fear of failure. For top-level batsmen with near-perfect technical skills, protecting themselves from such tendencies is critical. The methods they use to reduce anxiety, stay positive and maintain focus are idiosyncratic, often eccentric and tell us as much about the quirks of the human mind as the nuances of cricket.
If you watched England's three-match Test series against Sri Lanka this summer, you will have spotted a graphic example of one of these methods. Before each ball, the Sri Lankan opener Kaushal Silva performs what psychologists call a "pre-performance routine". He adjusts the velcro on his gloves, moves his bat from his left to his right hand and holds it up in front of him, moves his left elbow back and forth eight times (fewer if he's facing a spinner) as if pulling on an imaginary rope, then, gripping his bat with both hands, arches his back before settling into his crease.
The repetition looks neurotic, but Silva has developed it to help him feel settled. "I don't really count the exact number of times I do it, it just comes from my body," he says. "I do it until I have calmed my nerves and I feel OK and I'm really focused. These small things help me to be myself and to just concentrate on the next ball."
It seems to be working. Sri Lanka lost 0-2, but Silva won his team's Player-of-the-Series award for his 193 runs.
Most batsmen have pre-performance routines, though few as elaborate as Silva's. They might wander a few steps towards square leg, tap the bat on the ground a particular way or pull at their shirt. What psychological purpose does this serve? Brearley thinks it's "a way of clearing the mind of the last ball, getting on with the next one, making clear to oneself that a line needs to be drawn under the last one".
In Jonathan Trott's case this is literally true. He marks his guard with a shallow trench, which he reinforces before each delivery, as if to bury everything that's gone before, a habit he repeats whether he's batting in the nets or in a county or international game.
Such repetition is critical to why routines work, says Bull. "It has to be 100% consistent, every ball always the same. You need to get your routines habitualised to the point where you don't think about them, to practise them so that when you're in the middle you go into automatic pilot."
In other words, batsmen should tune their mental routines alongside their physical ones so that the two coalesce. Consider Kevin Pietersen's advice to a 12-year-old budding cricketer who asked him on Twitter how to stop "second-guessing" himself when playing a shot, a common mental error among cricketers still developing their technique. "Practise, practise, practise, and trust your practise," Pietersen replied. "Hardest thing to do but when you do it changes your game."
Perhaps the most tangible function of routines is that they give the batsman a sense of control over a situation which, for the most part, is out of their hands. The state of the wicket, the weather, the path of the ball through the air and off the pitch are beyond his reckoning; his pre-ball ritual is all his own. This need for control amid so much uncertainty may explain why batsmen are particularly prone to superstitions. Unlike a pre-performance routine, a superstition - essentially an irrational belief in implausible causality - is unlikely to improve performance. Yet cricket is full of them.
The Glamorgan opener Steve James avoided eating duck meat until he retired, and he wouldn't allow his daughter to have plastic ducks in her bath. Mike Atherton had to be first on to the field at the start of an innings, even if it meant barging past his opening partner on the way down the pavilion steps. The South African batsman Neil McKenzie used to tape his bat to the dressing-room ceiling because his team-mates had once done this as a practical joke prior to him scoring a century. Steve Waugh batted with a red rag in his pocket for similar reasons.
Derek Randall, like many batsmen, hated being on 13. "I couldn't wait to get off it," he says. "Sometimes I'd get out because I was trying too hard to get off the blooming thing."
Ed Smith, one of the most notoriously superstitious cricketers, had a habit of asking the umpire, mid-over, how many balls were left. For the first part of his career he did this always after the fourth ball, then switched to asking after the third ball. Since he batted for around 15,000 overs in his career, he must have asked this question of the umpire around 15,000 times.
"It was silly and I knew it," he writes in Luck: A Fresh Look at Fortune (2012). "It was unintelligent and I knew it. It was a source of mirth and I knew it. But I did it anyway. Superstition was a dependency I found hard to give up."
Many batsmens' superstitions revolve around an obsession with their kit. Trott is scrupulous about how he arranges his bats. Atherton always followed the same padding-up routine: box, chest guard, inside thigh-pad, outside thigh-pad, left pad, right pad, arm guard, gloves, helmet. This kind of fastidiousness is not too surprising since batting is much about organisation, repetition and structure.
Yet rigorously adhering to a ritual is unlikely to put you in the runs and could make things worse. "If the superstition is something you might not have control over, like wearing your lucky socks, what happens when you lose your lucky socks or they fall apart," says sports psychologist Stewart Cotterill. "It will have the opposite effect: you'll feel you're not ready."
Once all the fussing and the rituals and the routines are done and the batsman is settled at the crease, he can then focus on the bowling. This is where the real test begins. Unless you are an expert meditator, paying close sustained attention to something for long periods can be mentally draining. To deal with this, coaches encourage batsmen to "dial up" their focus when the bowler is running in and "dial down" between balls.
Atherton says switching on and off like this is "absolutely vital" and came easily to him, a naturally relaxed character. "All studies show you can't concentrate for lengthy periods without a break. The ball is 'live' for maybe six to ten seconds, so that is all you have to concentrate for."
Silva pares down the window of concentration even further, to three or four seconds, switching on only when the bowler is halfway through his run-up. He calculates that this way, if he sets out to score a century in, say, 180 to 200 balls, he will have to concentrate deeply for just ten to 15 minutes. "So it's 15 minutes to get 100 runs. If you cut it down like this then it will be easier. You don't worry about the long term, you just focus on the particular ball."
"Mental skills are like physical skills. You have to work at them relentlessly. You have to challenge your brain to get better at blocking out the negatives and replacing them with positives"
STEVE BULL, SPORTS PSYCHOLOGIST
The thought of surviving hours at the crease can seem overwhelming if you don't break it down.
Tammy Beaumont, who this summer became the first woman to hit back-to-back ODI centuriesfor England, during the series against Pakistan, worries only about the next five runs. "I'll tell myself: get to five, once I get to five get to ten, keep it like that, keep it all about the next ball."
Another approach is to segment time. Brearley and Randall did this during the Centenary Testbetween England and Australia in Melbourne in 1977. Needing 463 to win with a wicket down, they decided to take it in 15-minute sections. "Stick at it, Skip. In ten minutes there'll only be 15 minutes to tea," Brearley recalls Randall saying, in The Art of Captaincy. They lost by 45 runs; Randall scored 174.
You don't have to be an international or even a professional cricketer to benefit from these mental heuristics. Bull says the key difference between elite and "Sunday afternoon batsmen" is that "Sunday afternoon batsmen tend to overcomplicate things. They're standing there tapping the ground as the bowler runs in, thinking about where the fields are, thinking about their left-hand grip, where their shoulders are. The best players in the world are just standing there saying: watch the ball."
Mental routines are a way to simplify things, to shut out technical thoughts, memories of mistimed shots and other internal distractions, and to help the batsman settle into a state of readiness that Bull calls "relaxed alertness". But routines alone may not be enough, especially in international games where the pressures can be immense. To settle nerves and maintain confidence through an innings, many batsmen engage in what used to be considered a symptom of mental illness but is now recognised as fully functional: talking to yourself.
In a 2013 study at an English first-class cricket club, psychologists at Cardiff Metropolitan University found that batsmen used self-talk regularly, either to motivate themselves in challenging situations - when walking out to bat, for example, or after a poor shot - or to deliver instructional cues that focus attention, such as "Watch the ball!"
In fact, "Watch the ball" seems to be the default cue for most batsmen. Ricky Ponting used it. You can sometimes see Eoin Morgan mouthing it before a ball. Beaumont, after watching one of Ponting's masterclasses, adopted it then adapted it - her current cue is "Time the ball, play straight". Easy if you know how.
One of the most notorious self-talkers in cricket history is Randall. He did it constantly and out loud. "It was spontaneous, it was a natural thing to do. When I'm nervous I start talking. It would help me concentrate. It annoyed everybody, including the people who played with me."
During the fourth Test of the 1978-79 Ashes, when Randall scored 150 during the second innings and turned the series in England's favour, his monologue continued throughout the nine hours and 42 minutes he spent at the crease. Here's a snatch of it, as related to Sunday Times journalist Dudley Doust by his opponents and team-mates: "Come on, Rags," he says. "Get stuck in. Don't take any chances. Get forward, get forward. Get behind the ball. Take your time, slow and easy. You idiot, Rags. Come on, come. Come on, England."
Younis Khan, who averages 53.72 in Test cricket and is Pakistan's highest-ever run scorer, also talks to himself all the time when he's at the wicket. But he has a slightly different approach to most, conducting his conversations with an alter ego that he conjures up as he goes out to bat.
"I imagine there is a guy standing in front of me and he is Younis Khan, and just talk with him. It's like there are two Younis Khans standing face to face like a boxer, and they are talking and looking each other in the eyes. Come on, Younis Khan, you can do this, you can do that."
Self-talk can keep you focused, and it can also help maintain confidence, without which batting can feel like Russian roulette. Mark Ramprakash, the England men's batting coach, says confidence and self-belief are "absolutely paramount. They can work wonders: they can make up for a less-than-perfect technique. The thing with cricket is that you have a lot of bad days. You make one wrong decision, or someone takes a great catch. The best players, like Alastair Cook, are incredibly resilient to those bad days. They maintain a belief in their own ability."
Ramprakash himself suffered a crisis of belief early on in his England career when he failed to make a big score and began to question whether he belonged at Test level. Then in 1998 he started working with Bull, brought in by England as team psychologist.
"He gave me a very simple framework of coping with all the scrambled thoughts that were going on in my head," says Ramprakash.
Silva pares down the window of concentration to three or four seconds, switching on only when the bowler is halfway through his run-up. "So it's 15 minutes to get 100 runs. If you cut it down like this then it will be easier"
It proved pivotal. Soon after meeting Bull he scored 154 against West Indies in Barbados - his first Test century - and then topped the averages the following winter in Australia. His team-mate Atherton, writing in his autobiography, said he sensed at the time that Ramprakash was "a totally different person, and consequently, player".
Today the mental side of batting and the pressures that come with playing at international level are taken very seriously by England's management, due in no small part to Ramprakash's influence. Yet confidence is a fickle trait. Sometimes it's necessary to fake it to make it, so to speak. Psychologists have known for decades that feelings and emotions stem from changes in the body, rather than the other way round - a phenomenon known as embodied cognition - which means it's possible to generate confidence simply by acting it out.
"Shadow batting" - practising sublime strokes between balls - or walking out to bat with head held high, can have a positive effect on the way you play. The sports psychologist Jamie Barker, who works with Nottinghamshire Cricket Club and the ECB's performance programme, makes a point of getting players to focus on their body language as they leave the pavilion, to appear confident even if they don't feel it: "If you're assertive, your brain will pick up on that."
Another way of "faking" confidence is to visualise the way you want to play in your mind's eye before the game begins. In 1974, early in his career, Randall suffered four first-class innings in a row without scoring a run. "It was a nightmare," he says. "The pressure just builds on you." So on the morning of his fifth innings he got up early and arrived at the ground while it was still deserted, strapped on his pads, walked out to the middle, played a cover drive and took a run, "just to remember what it was like". He scored 93 that day.
Ramprakash encourages England's batsmen to use this kind of visualisation, which serves as a cognitive rehearsal for the main event. There is much evidence that it works. One problem with all these approaches is that worrying too much about your own performance can easily make things worse. Steven Sylvester, Middlesex's psychologist and author of the recent book Detox Your Ego(2016), thinks that for players at the top of their game what really matters is "where your heart is, why am I here?"
The important thing, he says, is to believe at an emotional level that you are playing not for yourself but for your team or your country, or some other ideal that transcends you. "When players start to think about their performance as serving the group it increases their self-esteem, their belief goes up and they become a bit freer in their skills. It gives them a little bit extra."
In 2013, Sylvester helped Australia and Middlesex batsman Chris Rogers after he was called up to the Ashes squad more than five years after his previous Test. "It became blindingly obvious that his fear of representing his country in the Ashes as an opening batsman was stopping him from moving forward," he says. "Through a deep discussion of how to serve his country he came up with a more compelling reason to doing well than if it was just about him."
Sylvester coached Moeen Ali through a similar process, helping him put his cricket in the context of his faith and his desire to be a role model. The Pakistan batsman Asad Shafiq, who has scored eight Test centuries at No. 6 - a world record - gives an equally compelling reason for his own success: "To bat at No. 6 you have to be patient, as most of the time the tailenders are with you. You have to give them confidence and support."
Shafiq is batting not just for himself, but for Nos. 7, 8, 9, 10 and 11 as well. He epitomises CLR James' portrait in his classic Beyond a Boundary (1963) of the batsman as the ultimate team player. When facing the ball, writes James, he "does not merely represent his side. For that moment, to all intents and purposes, he is his side."
Without doubt, all batsmen can improve their confidence, resilience and other mental attributes if they're willing to practise. "Mental skills are like physical skills," says Bull. "You have to work at them relentlessly. You have to challenge your brain to get better at blocking out the negatives and replacing them with positives."
Yet it also seems clear that some people are inherently better at this than others. In 2005, Bull carried out a psychological analysis of 12 English cricketers from the previous two decades whom county coaches had identified as the toughest mentally in the country. Among them were Atherton, Graham Gooch and Alec Stewart. Bull found them all to be highly competitive and motivated, full of self-confidence and with a never-say-die attitude, some of which derived from their upbringing, some from the teams they had played with and some from their personality.
For the rest of us, it is comforting to know that we can learn such skills - and that even the greats can struggle at times. Even Don Bradman called batting "a nerve-racking business". In The Art of Cricket (1958), he implores us to give a thought to the batsman's travails as he wends his way to the wicket: "He is human like you, and desperately anxious to do well."
Thursday, 31 December 2015
The collapse in the price of oil is a challenge to the old world order
Allister Heath in The Telegraph
It is one of life’s mysteries that being wrong about everything has never been much of a barrier to success. Take Thomas Malthus, the British theologian: his big idea was that the number of human beings would necessarily grow faster than the supply of food, leading to calamity. There was little difference, in his mind, between people and rabbits: both were doomed to over-breed, over-consume and starve.
Yet this theory, expounded in 1798 in An Essay on the Principle of Population, one of the most influential books ever written, and now also routinely applied to oil and other resources, is bogus. Unlike rabbits, who are powerless to control their environment, the more we need, the more we eventually find a way of producing: the availability of food and oil are determined by technology and economics, not by some law of nature. Modern techniques (such as fertilisers, genetic selection or fracking) mean that agriculture and the extraction of commodities have become hugely more efficient.
The average British field yielded just over three tons of cereal per hectare per year in 1961; today, it is twice that. Thanks to the spread of free markets and knowledge, the world has never produced so much food, and the number of hungry people worldwide has dropped by 216m since the early Nineties, according to the United Nations.
Ditto oil production: in 2000, the Energy Information Administration estimated that the world contained just over one trillion barrels of untapped oil; since then, proved reserves have shot up by 60pc, increasing every single year despite booming consumption from energy-thirsty emerging markets.
Malthus wasn’t just far too pessimistic about supply: he was also wrong about demand. Rabbits can’t control their birthrates; we can. As more countries embrace markets and globalisation, thus ensuring that their economies develop, global birth rates keep on falling. As to energy consumption, it is just a matter of time before improved battery technology and ever-cheaper solar power finally lessen our dependence on the internal combustion engine and oil. We will eventually be able to feed and fuel the world’s population using significantly less land and fewer hydrocarbons than we do today.
Jesse H Ausubel, an academic at the Rockefeller University in New York, has calculated that an area the size of the Amazonian forest could be returned to wildlife when the average farmer around the world becomes as productive as their US counterparts. Ausubel calls this the Great Reversal: nature’s chance to restore land and sea to their original use. It is an intriguing and exhilarating prospect, made possible by the wonders of capitalism, innovation and human ingenuity.
The abject failure of Malthusianism was, in fact, one of the defining trends of 2015, especially in the oil market; it will continue to be one of the central forces of 2016, impacting everything from how quickly the Bank of England puts up interest rates, to the stability of the Middle East. The price of Brent crude oil, which briefly reached $147 a barrel in 2008, is now down to around $37. Some analysts even believe it could fall briefly to $20, especially if more Iranian supplies than expected hit the global markets.
There are many reasons for this historic collapse. Thanks to shale, America is poised to become a net oil exporter. Opec, the old cartel that wreaked so much havoc in the Seventies, is now all but defunct; its members no longer have the ability to push up oil prices. At the same time, the slowdown in China has reduced demand for energy.
The cost to oil-exporting countries from the lower prices is nearing $2 trillion a year. Drivers, by contrast, have saved a fortune, allowing them to spend the cash on other things and contributing to a strengthening in consumer spending across the Western economies.
Drivers have saved a fortune thanks to low petrol prices
Manufacturers’ costs have also slumped, facilitating investment and creating jobs. Europe, China and India have been the great winners. In Britain, lower petrol prices have helped eliminate consumer price inflation. Take-home pay has thus shot up after years of austerity. Cheap oil has also delayed – and delayed again – the prospect of a rate hike from the Bank of England, helping borrowers but hurting savers, some of whom had already lost out from their holdings in commodity and oil firms.
Perhaps the biggest impact will be geopolitical. In oil-exporting Venezuela, the public has booted out the Corbynite government whose demented Left-wing policies had led to a shortage of toilet paper. In Russia, the budget deficit is likely to reach alarming levels this year, forcing the country to dip into its reserves and putting pressure on President Putin, especially given his military commitments in Syria.
The Gulf states face the greatest challenge to their viability. Some, such as the UAE, a close ally of the West’s fight against terror, have such large cash reserves that they ought to be able to cope with low oil prices for decades. Others, including Iraq and Bahrain, will find it much tougher; Saudi Arabia has just been forced to pass an emergency budget. All will slash their purchases of Western assets and luxury goods, hitting the London economy.
The West will be hoping that the existing Gulf regimes aren’t replaced by something worse, while also hoping that the collapse in the price of oil will reduce flows of cash to extremist Wahhabi and Salafist groups around the world. If radical Islamist terror groups end up being the biggest losers, the collapse in the oil price could yet end up achieving more than sanctions or Western military intervention ever could; but a successful uprising in somewhere like Saudi could also risk turning a bad situation into a catastrophe.
As for Scotland, the nationalist electorate will eventually have to wake up to the new reality of a world awash with oil. The SNP’s plans for independence didn’t even come close to adding up even when the price of Brent crude was over $100 last year.
At current prices and with output sliding, an independent Scotland that sought to retain the NHS and the welfare state would face immediate bankruptcy.
Forget about politics and slick campaigns: if anything keeps the UK together over the next few years, it will be cheap oil and the latest, abject failure of Malthusianism, one of the most wrong-headed ideologies of the past 200 years.
It is one of life’s mysteries that being wrong about everything has never been much of a barrier to success. Take Thomas Malthus, the British theologian: his big idea was that the number of human beings would necessarily grow faster than the supply of food, leading to calamity. There was little difference, in his mind, between people and rabbits: both were doomed to over-breed, over-consume and starve.
Yet this theory, expounded in 1798 in An Essay on the Principle of Population, one of the most influential books ever written, and now also routinely applied to oil and other resources, is bogus. Unlike rabbits, who are powerless to control their environment, the more we need, the more we eventually find a way of producing: the availability of food and oil are determined by technology and economics, not by some law of nature. Modern techniques (such as fertilisers, genetic selection or fracking) mean that agriculture and the extraction of commodities have become hugely more efficient.
The average British field yielded just over three tons of cereal per hectare per year in 1961; today, it is twice that. Thanks to the spread of free markets and knowledge, the world has never produced so much food, and the number of hungry people worldwide has dropped by 216m since the early Nineties, according to the United Nations.
Ditto oil production: in 2000, the Energy Information Administration estimated that the world contained just over one trillion barrels of untapped oil; since then, proved reserves have shot up by 60pc, increasing every single year despite booming consumption from energy-thirsty emerging markets.
Malthus wasn’t just far too pessimistic about supply: he was also wrong about demand. Rabbits can’t control their birthrates; we can. As more countries embrace markets and globalisation, thus ensuring that their economies develop, global birth rates keep on falling. As to energy consumption, it is just a matter of time before improved battery technology and ever-cheaper solar power finally lessen our dependence on the internal combustion engine and oil. We will eventually be able to feed and fuel the world’s population using significantly less land and fewer hydrocarbons than we do today.
Jesse H Ausubel, an academic at the Rockefeller University in New York, has calculated that an area the size of the Amazonian forest could be returned to wildlife when the average farmer around the world becomes as productive as their US counterparts. Ausubel calls this the Great Reversal: nature’s chance to restore land and sea to their original use. It is an intriguing and exhilarating prospect, made possible by the wonders of capitalism, innovation and human ingenuity.
The abject failure of Malthusianism was, in fact, one of the defining trends of 2015, especially in the oil market; it will continue to be one of the central forces of 2016, impacting everything from how quickly the Bank of England puts up interest rates, to the stability of the Middle East. The price of Brent crude oil, which briefly reached $147 a barrel in 2008, is now down to around $37. Some analysts even believe it could fall briefly to $20, especially if more Iranian supplies than expected hit the global markets.
There are many reasons for this historic collapse. Thanks to shale, America is poised to become a net oil exporter. Opec, the old cartel that wreaked so much havoc in the Seventies, is now all but defunct; its members no longer have the ability to push up oil prices. At the same time, the slowdown in China has reduced demand for energy.
The cost to oil-exporting countries from the lower prices is nearing $2 trillion a year. Drivers, by contrast, have saved a fortune, allowing them to spend the cash on other things and contributing to a strengthening in consumer spending across the Western economies.
Drivers have saved a fortune thanks to low petrol pricesManufacturers’ costs have also slumped, facilitating investment and creating jobs. Europe, China and India have been the great winners. In Britain, lower petrol prices have helped eliminate consumer price inflation. Take-home pay has thus shot up after years of austerity. Cheap oil has also delayed – and delayed again – the prospect of a rate hike from the Bank of England, helping borrowers but hurting savers, some of whom had already lost out from their holdings in commodity and oil firms.
Perhaps the biggest impact will be geopolitical. In oil-exporting Venezuela, the public has booted out the Corbynite government whose demented Left-wing policies had led to a shortage of toilet paper. In Russia, the budget deficit is likely to reach alarming levels this year, forcing the country to dip into its reserves and putting pressure on President Putin, especially given his military commitments in Syria.
The Gulf states face the greatest challenge to their viability. Some, such as the UAE, a close ally of the West’s fight against terror, have such large cash reserves that they ought to be able to cope with low oil prices for decades. Others, including Iraq and Bahrain, will find it much tougher; Saudi Arabia has just been forced to pass an emergency budget. All will slash their purchases of Western assets and luxury goods, hitting the London economy.
The West will be hoping that the existing Gulf regimes aren’t replaced by something worse, while also hoping that the collapse in the price of oil will reduce flows of cash to extremist Wahhabi and Salafist groups around the world. If radical Islamist terror groups end up being the biggest losers, the collapse in the oil price could yet end up achieving more than sanctions or Western military intervention ever could; but a successful uprising in somewhere like Saudi could also risk turning a bad situation into a catastrophe.
As for Scotland, the nationalist electorate will eventually have to wake up to the new reality of a world awash with oil. The SNP’s plans for independence didn’t even come close to adding up even when the price of Brent crude was over $100 last year.
At current prices and with output sliding, an independent Scotland that sought to retain the NHS and the welfare state would face immediate bankruptcy.
Forget about politics and slick campaigns: if anything keeps the UK together over the next few years, it will be cheap oil and the latest, abject failure of Malthusianism, one of the most wrong-headed ideologies of the past 200 years.
Tuesday, 27 October 2015
Thursday, 7 May 2015
How friendship became a tool of the powerful
William Davies in The Guardian
Imagine walking into a coffee shop, ordering a cappuccino, and then, to your surprise, being informed that it has already been paid for. Where did this unexpected gift come from? It transpires that it was left by the previous customer. The only snag, if indeed it is a snag, is that you now have to do the same for the next customer who walks in.
This is known as a “pay-it-forward” pricing scheme. It is something that has been practised by a number of small businesses in California, such as the Karma Kitchen in Berkeley and, in some cases, customers have introduced it spontaneously. On the face of it, it would seem to defy the logic of free-market economics. Markets, surely, are places where we are allowed, even expected, to behave selfishly. With its hippy idealism, pay-it-forward would appear to go against the core tenets of economic calculation.
But there is more to it than this. Researchers from the decision science research group at the University of California, Berkeley have looked closely at pay-it-forward pricing and discovered something with profound implications for how markets and businesses work. It transpires that people will generally pay more under the pay-it-forward model than under a conventional pricing system. As the study’s lead author, Minah Jung, puts it: “People don’t want to look cheap. They want to be fair, but they also want to fit in with the social norms.” Contrary to what economists have long assumed, altruism can often exert a far stronger influence over our decision-making than calculation.
Such findings are typical of the field of behavioural economics, which emerged in the late 1970s. Like regular economists, behavioural economists assume that individuals are usually motivated to maximise their own benefit – but not always. In certain circumstances, they are social and moral animals, even when this appears to undermine their economic interests. They follow the herd and act according to certain rules of thumb. They have some principles that they will not sacrifice for money at all.
It seems that this undermines the cynical, individualist theory of human psychology, which lies at the heart of orthodox economics. Could it be that we are decent, social creatures after all? A great deal of neuroscientific research into the roots of sympathy and reciprocity supports this. Optimists might view this as the basis for a new political hope, of a society in which sharing and gift-giving offer a serious challenge to the power of monetary accumulation and privatisation.
But there is also a more disturbing possibility: that the critique of individualism and monetary calculation is now being incorporated into the armoury of utilitarian policy and management. One of the key insights of behavioural economics is that, if one wants to control other human beings, it is often far more effective to appeal to their sense of morality and social identity than to their self-interest.
This is symptomatic of a more general shift in policy and business practices today. Across various fields of expertise, from healthcare to marketing, from military training to finance, there is rising hope that strategic goals can be achieved through harnessing the power of the “social”. But what exactly does this mean? As the era of social democracy recedes further into the past, the meaning of the term is undergoing a profound transformation. Where once the term implied something concerning society or the common good, increasingly it refers to a technique of psychological intervention on the individual. Informal social connections and friendships are being rendered more visible and measurable. In the process, they are being turned into possible instruments of power.
Using the social to make money
Over recent years, generosity has become big business. In 2009, Chris Anderson, former editor of Wired magazine, published Free: The Future of a Radical Price. Anderson argued that there was now a strong business case for giving products and services away for free, in order to forge better relationships with customers. Giving things away for free becomes a means of holding an audience captive or building a reputation, which can then be exploited with future sales or advertising. Michael O’Leary, boss of Ryanair, has even suggested that airline tickets might one day be priced at zero, with all costs recovered through additional charges for luggage, using the bathroom, skipping queues, and so on.
What Anderson was highlighting was the potential of non-monetary relationships to increase profits. And just as corporate giving can be used as a way of boosting revenue, so can the magic words that are used in return. Marketing specialists now analyse the optimal way of saying the words “thank you” to a customer, so as to deepen the social relationship with them.
The language of gratitude has infiltrated a number of high-profile advertising campaigns. Around Christmas 2013, Lloyds TSB, one of the British banks to bemost embarrassed by the 2008 financial crisis, launched a campaign consisting entirely of cutesy images of childhood friends enjoying happy moments together, concluding with the words “thank you”, written in party balloons. There was no mention of money. More bizarrely, Tesco, whose brand has suffered in recent years, released a series of YouTube videos in 2013 with men in Christmas jumpers singing “thank you” to everyone from the person who cooks Christmas dinner, to those driving safely, to other companies such as Instagram and so on. Tesco, it was implied, sprays gratitude in all directions, regardless of its own private interests.
There is inevitably a limit to how much of a social bond an individual can have with a multinational company. Businesses today are obsessed with being social, but what they typically mean by this is that they are able to permeate peer-to-peer social networks as effectively as possible. Brands hope to play a role in cementing friendships, as a guarantee that they will not be abandoned for more narrowly calculated reasons. So, for example, Coca-Cola has tried a number of somewhat twee marketing campaigns, such as putting individual names (“Sue”, “Tom”, etc) on their bottles as a way to encourage gift-giving. Managers hope that their employees will also act as “brand ambassadors” in their everyday social lives. Meanwhile, neuromarketers have begun studying how successfully images and advertisements trigger common neural responses in groups, rather than in isolated individuals. This, it seems, is a far better indication of how larger populations will respond to advertising.
All this – along with the rise of the “sharing economy”, exemplified by Airbnb and Uber, offers a simple lesson to big business. People will take more pleasure in buying things if the experience can be blended with something that feels like friendship and gift-exchange. The role of money must be airbrushed out of the picture wherever possible. As marketers see it, payment is one of the unfortunate “pain points” in any relationship with a customer, which requires anaesthetising with some form of more social experience. The market must be represented as something else entirely.
Digitising the social
Yet the greatest catalyst for the new business interest in being social is, unsurprisingly, the rise of social media. At the same time that behavioural economics has been highlighting the various ways in which we are altruistic creatures, social media offers businesses an opportunity to analyse and target that social behaviour. It allows advertising to be tailored to specific individuals, on the basis of who they know, and what those other people like and purchase. These practices, which are collectively referred to as “social analytics”, mean that tastes and behaviours can be traced in unprecedented detail. The end goal is no different from what it was at the dawn of marketing and management in the late 19th century: making money. What has changed is that each one of us is now viewed as an instrument through which to alter the attitudes and behaviours of our friends and contacts. Behaviours and ideas can be released like “contagions”, in the hope of infecting much larger networks.
FacebookTwitterPinterest Illustration by Pete Gamlen
The most valuable trick, from a marketing perspective, is how to induce individuals to share positive brand messages and adverts with each other, almost as if there were no public advertising campaign at all. The business practice known as “friendvertising” involves creating images and video clips that social media users are likely to share with others, for no conscious commercial purpose of their own. The science of viral marketing, or the creation of buzz, has led marketers to seek lessons from social psychology, social anthropology and social network analysis.
Businesses have long worried about their public reputations and the commitment of their employees. It also goes without saying that informal social networks themselves are as old as humanity. Despite the countercultural rhetoric of the “sharing economy”, what has changed is not the role of the social in capitalism, but the capacity to subject it to a detailed, quantitative, economic analysis, thanks primarily to the digitisation of social relationships.
In the longer term, the most profound cultural and ethical implications of this may be how we come to view ourselves and those around us. As data about social ties becomes easier to collect and access, and as concepts of duty and altruism become increasingly understood by economists (as the pay-it-forward study exemplifies), the temptation to ask self-interested, strategic questions about one’s own social circle will arise. Applying the mentality of cost-benefit analysis beyond the realms of the market is often controversial to start with, but can quickly become normal. Government economists today have no problem calculating the price of human life or the natural environment, if it is useful for purposes of policy appraisal.
Could we come to view our own personal acts of generosity and friendship in a similarly utilitarian sense? The evidence to support such an egocentric logic is growing rapidly. The area where there could be most to gain from such calculations is in the domain of health: social contact is good for us, in both body and mind. Just be sure that it is contact with the right people.
Using the social to improve health
In February 2010, I found myself sitting in a large hall, with a huge golden throne on my left, and the future leader of the Labour party, Ed Miliband, to my right. We were watching images on a screen that reminded me of the fractal videos that used to be sold by “herbal remedy” salesmen on Camden market in London in the early 1990s. Also present were a number of government policy advisers, all straining to appear as relaxed as possible – a status game that goes on in the corridors of power, played to indicate that one is at home there. (The game was won under the coalition government by David Cameron’s former adviser, Steve Hilton, who was notorious for wandering into meetings barefoot.)
There were about 10 of us in the room, one of the more baroque offices in the Cabinet Office, and we were all staring at the screen, transfixed by the movement of individual lines and dots that were being displayed. Standing next to the screen, clearly enjoying the impact that his video was having on this influential audience, was the American medical sociologist Nicholas Christakis. Christakis was on a speaking tour, promoting his book Connected, and had been invited to present some of his findings to British policymakers during the dying days of Gordon Brown’s government. As a sociologist with an interest in policy, I had been invited along.
Christakis is an unusual sociologist. Not only is he far more mathematically adept than most, but he has also published a number of articles in respected medical journals. The images we were watching on the screen that day represented social networks in a Baltimore neighbourhood, within which particular “behaviours” and medical symptoms were moving around. Christakis’s message to the assembled policymakers was a powerful one. Problems such as obesity, poverty and depression, which so often coincide, locking people into chronic conditions of inactivity, are contagious. They move around like viruses in social networks, creating risks to individuals purely by virtue of the people they happen to hang out with.
FacebookTwitterPinterest Illustration by Pete Gamlen
Christakis is part of a growing movement within the policy world. While marketers desperately seek to penetrate our social networks in order to alter our tastes and desires, policymakers have come to view social networks as means of improving our health and wellbeing. The “social neuroscience” pioneered by John Cacioppo of the University of Chicago suggests that the human brain has evolved in such a way as to depend on social relationships. Cacioppo’s research suggests that loneliness is an even greater health risk than smoking. Practices such as “social prescribing”, in which doctors recommend that individuals join a choir or voluntary organisation, are aimed at combating isolation and its tendency to lead to depression and chronic illness.
Driven particularly by neuroscience, the expert understanding of social life and morality is rapidly merging into the study of the body. One social neuroscientist, Matt Lieberman, has shown how pains that we have traditionally treated as emotional (such as separating from a lover) involve the same neurochemical processes as those we typically view as physical (such as breaking an arm). Social science and physiology are converging into a new discipline, in which human bodies are studied for the ways they respond to one another physically.
At the Cabinet Office presentation, there was something mesmeric and seductive about Christakis’s images. Could entrenched social problems really be represented by graphics of this sort? Christakis’s technical prowess was certainly alluring. In the grand tradition of American GIs bringing chewing gum and nylon stockings to the British during the second world war, his hi-tech social network analysis seemed novel and irresistible.
But what I found slightly surreal that day, aside from the gold throne, was the freakish view of this particular inner-city US community that we were privy to. Like the social analytics companies, which try to spot consumer behaviour as it emerges and spreads, there we were in London observing how the dietary habits and health problems of a few thousand relatively deprived Baltimore residents were moving around, like a disease. It felt as if we were viewing an ant colony from above. The fact that these flickering images represented human beings, with relationships, histories and agendas, was almost incidental.
It would seem a little perverse to suggest that policymakers ignore this evidence of the impact of social networks and altruism on health. If medical practitioners can change the behaviour of just a few influential people in a network for the better, they can potentially spread a more positive “contagion”. Yet there is a danger lurking in this worldview, which is the same problem that afflicts all forms of social network analysis. In reducing the social world to a set of mechanisms and resources, the question repeatedly arises as to whether social networks might be redesigned in ways to suit the already privileged. Networks have a tendency towards what are called power laws, whereby those with influence are able to harness that power to win even greater influence.
One example of this is known as “emotional contagion”. Psychologists working with social analytics can now track the spread of positive and negative emotions, as they travel through social networks. This was the topic of Facebook’s controversial experiment using newsfeed manipulation, the results of which were published last summer. Different moods, including anger and depression, are now recognised to be more socially contagious than others. But what will we do with this knowledge? The anxiety, as social life becomes swept up by quantitative analysis, is that happy, healthy individuals might tailor their social relationships in ways that protect them against the “risk” of unhappiness. Guy Winch, an American psychologist who has studied this phenomenon, advises happy people to be on their guard. “If you find yourself living with or around people with negative outlooks,” he wrote on the website Psychology Today, “consider balancing out your friend roster.” The impact of this rebalancing on those unfortunate friends with the “negative outlooks” is all too easy to imagine.
The fabric of social life is now a problem that is addressed within the rubric of health policy, and there is something a little sad about that. Loneliness now appears as an objective problem, but only because it shows up in the physical brain and body, with calculable costs for governments and health insurers. Generosity and gratitude are urged upon people by positive psychologists, but mainly to alleviate their own mental health problems and private misery. And friendship ties within poor inner-city neighbourhoods have become a topic of government concern, but only to the extent that they mediate epidemics of bad nutrition and costly inactivity.
The irony is that, for all the talk of giving and sharing, this is potentially an even more egocentric worldview than that associated with the market. The cornerstone of orthodox economics, dating back to Adam Smith, is that self-interest in the marketplace is ultimately beneficial for society. The era of social optimisation looks set to stand this claim upside down: being social in your everyday life is worth it, because it will ultimately deliver benefits back to you. The trouble is that our appetites for this new commodity can spiral out of control.
Addicted to contact
Over the past decade, the ubiquity of digital media – and social media in particular – has become a lightning rod for media hysteria. The internet or Facebook can be blamed for the fact that young people are increasingly narcissistic, unable to make commitments to one another or concentrate on anything that is not interactive, and so on. There is indeed some evidence to suggest that individuals who use social media compulsively are more egocentric, prone to exhibitionism and grandiose behaviour. But rather than treat the technology as some virus that has corrupted people psychologically and neurologically, it is worth standing back and reflecting on the broader cultural logic at work here.
What makes social media so compulsive, even addictive? It is the experience of social life, stripped of all its frustrations and obligations. People who cannot put down their smartphones are not engaging with images or gadgetry for the sake of it: they are desperately seeking some form of human interaction, but of a kind that does nothing to limit their personal, private autonomy.
FacebookTwitterPinterest Illustration by Pete Gamlen
What we witness, in the case of a social media addict, is only the more pathological element of a society that cannot conceive of relationships except in terms of the psychological pleasures that they produce. The person whose fingers twitch to check their Facebook page when they are supposed to be listening to their friend over a meal is a victim of a philosophy in which other people are only there to please, satisfy and affirm an individual ego from one moment to the next. This inevitably leads to vicious circles: once a social bond is stripped down to this impoverished psychological level, it becomes harder and harder to find the satisfaction that one wants. Viewing other people as instruments for one’s own pleasure represents a denial of the core ethical and emotional truths of friendship, love and generosity.
One grave shortcoming of this egocentric idea of the social is that none (or at least, vanishingly few) of us can ever constantly be the centre of attention, receiving praise. And so it also proves with Facebook. As an endless stream of exaggerated displays of positivity or success, Facebook often serves to make people feel worse about themselves and their own lives. The mathematics of networks means that most people will have fewer friends than average, while a small number of people will have far more than average. The tonic to this sense of inferiority is to make one’s own exaggerated displays of positivity or success, to seek the gaze of the other, thereby reinforcing a collective vicious circle. As positive psychologists are keen to stress, this inability to listen or empathise is a significant contributor to depression.
If wellbeing resides in discovering relationships that are less ego-oriented, less purely hedonistic, than those an individualistic society offers, then Facebook and similar forms of social media are rarely a recipe for happiness. It is true that there are specific uses of social media that lend themselves towards stronger, more fulfilling social relations. One group of positive psychologists has drawn on its own evidence of what types of social relations lead to greater happiness, to create a new social media platform, Happier, designed around expressions of gratitude and generosity, which are recognised to be critical ingredients of mental wellbeing.
What remains unquestioned by such efforts to redesign social networks for greater wellbeing is the underlying logic, which implies that relationships are there to be created, invested in and – potentially – abandoned, in pursuit of individual optimisation. The darker implication of strategically pursuing positive emotion via relationships is that the relationship is only as good as the psychic value that it delivers. “Friend rosters” may need to be “balanced”, if it turns out that one’s friends are not spreading enough pleasure or happiness.
Neoliberal socialism
Our society is excessively individualistic. Markets reduce everything to a question of individual calculation and selfishness. Unless we can recover the values associated with friendship and altruism, we will descend into a state of ennui.
These types of claims have animated various critiques of capitalism and markets for centuries. They have often provided the basis of arguments for reform, whether moderate attempts to restrain the reach of markets, or more wholesale demands to overhaul the capitalist system. Today, the same types of lament can be heard, but from some very different sources. Now, the gurus of marketing, behavioural economics, social media and management are first in line to attack the individualistic and materialist assumptions of the marketplace. But what they are offering instead is a marginally different theory of individual psychology and behaviour, in which the social is primarily an instrument for one’s own medical, emotional or monetary gain.
What we encounter in the current business, media and policy euphoria for being social is what might be called “neoliberal socialism”. Sharing is preferable to selling, so long as it does not interfere with the financial interests of dominant corporations. Appealing to people’s moral and altruistic sense becomes the best way of nudging them into line with agendas that they had no say over. Brands and behaviours can be unleashed as social contagions, without money ever changing hands. Empathy and relationships are celebrated, but only as particular habits that happy individuals have learned to practise. Everything that was once external to economic logic, such as friendship, is quietly brought within it.
How would one break out of this trap? The example of “social prescribing” by doctors is an enticing one. While it starts from a utilitarian premise, that individuals can improve their wellbeing through joining associations and working collaboratively, it also points towards the institutions to make this happen, and not simply more cognitive or behavioural tips. If people have become locked in themselves, gazing enviously at others, this poses questions that need institutional, political, collective answers. It cannot be alleviated simply with psychological appeals to the social, which can exacerbate the very problems they aim to alleviate, once combined with digital media and the egocentric model of connectivity those media facilitate. There is a crucial question of how businesses, markets, policies, laws and political participation might be designed differently to sustain meaningful social relationships, but it is virtually never confronted by the doyens of social capitalism.
It is not very long since the internet offered hope for different forms of organisation altogether. As the cultural and political theorist Jeremy Gilbert has argued, we should remember that it was only a few years ago that Rupert Murdoch’s media empire was completely defeated in its efforts to turn Myspace into a profitable entity. The tension between the logic of the open network and the logic of private investment could not be resolved, and Murdoch lost half a billion dollars. Facebook has had to go to great lengths to ensure that the same mistakes are not made – particularly by anchoring online identities in “real” offline identities, and tailoring its design around the interests of marketers and market researchers. Perhaps it is too early to say that it has succeeded.
The reduction of social life to psychology, or to physiology as achieved by social neuroscience, is not necessarily irreversible. Karl Marx believed that by bringing workers together in the factory and forcing them to work together, capitalism was creating the very class formation that would eventually overwhelm it. This was despite the “bourgeois ideology” that stressed the primacy of individuals transacting in a marketplace. Similarly, individuals today may be brought together for their own mental and physical health, or for their own private hedonistic kicks; but social congregations can develop their own logic, which is not reducible to that of individual wellbeing or pleasure. This is the hope that currently lies dormant in this new, neoliberal socialism.
Imagine walking into a coffee shop, ordering a cappuccino, and then, to your surprise, being informed that it has already been paid for. Where did this unexpected gift come from? It transpires that it was left by the previous customer. The only snag, if indeed it is a snag, is that you now have to do the same for the next customer who walks in.
This is known as a “pay-it-forward” pricing scheme. It is something that has been practised by a number of small businesses in California, such as the Karma Kitchen in Berkeley and, in some cases, customers have introduced it spontaneously. On the face of it, it would seem to defy the logic of free-market economics. Markets, surely, are places where we are allowed, even expected, to behave selfishly. With its hippy idealism, pay-it-forward would appear to go against the core tenets of economic calculation.
But there is more to it than this. Researchers from the decision science research group at the University of California, Berkeley have looked closely at pay-it-forward pricing and discovered something with profound implications for how markets and businesses work. It transpires that people will generally pay more under the pay-it-forward model than under a conventional pricing system. As the study’s lead author, Minah Jung, puts it: “People don’t want to look cheap. They want to be fair, but they also want to fit in with the social norms.” Contrary to what economists have long assumed, altruism can often exert a far stronger influence over our decision-making than calculation.
Such findings are typical of the field of behavioural economics, which emerged in the late 1970s. Like regular economists, behavioural economists assume that individuals are usually motivated to maximise their own benefit – but not always. In certain circumstances, they are social and moral animals, even when this appears to undermine their economic interests. They follow the herd and act according to certain rules of thumb. They have some principles that they will not sacrifice for money at all.
It seems that this undermines the cynical, individualist theory of human psychology, which lies at the heart of orthodox economics. Could it be that we are decent, social creatures after all? A great deal of neuroscientific research into the roots of sympathy and reciprocity supports this. Optimists might view this as the basis for a new political hope, of a society in which sharing and gift-giving offer a serious challenge to the power of monetary accumulation and privatisation.
But there is also a more disturbing possibility: that the critique of individualism and monetary calculation is now being incorporated into the armoury of utilitarian policy and management. One of the key insights of behavioural economics is that, if one wants to control other human beings, it is often far more effective to appeal to their sense of morality and social identity than to their self-interest.
This is symptomatic of a more general shift in policy and business practices today. Across various fields of expertise, from healthcare to marketing, from military training to finance, there is rising hope that strategic goals can be achieved through harnessing the power of the “social”. But what exactly does this mean? As the era of social democracy recedes further into the past, the meaning of the term is undergoing a profound transformation. Where once the term implied something concerning society or the common good, increasingly it refers to a technique of psychological intervention on the individual. Informal social connections and friendships are being rendered more visible and measurable. In the process, they are being turned into possible instruments of power.
Using the social to make money
Over recent years, generosity has become big business. In 2009, Chris Anderson, former editor of Wired magazine, published Free: The Future of a Radical Price. Anderson argued that there was now a strong business case for giving products and services away for free, in order to forge better relationships with customers. Giving things away for free becomes a means of holding an audience captive or building a reputation, which can then be exploited with future sales or advertising. Michael O’Leary, boss of Ryanair, has even suggested that airline tickets might one day be priced at zero, with all costs recovered through additional charges for luggage, using the bathroom, skipping queues, and so on.
What Anderson was highlighting was the potential of non-monetary relationships to increase profits. And just as corporate giving can be used as a way of boosting revenue, so can the magic words that are used in return. Marketing specialists now analyse the optimal way of saying the words “thank you” to a customer, so as to deepen the social relationship with them.
The language of gratitude has infiltrated a number of high-profile advertising campaigns. Around Christmas 2013, Lloyds TSB, one of the British banks to bemost embarrassed by the 2008 financial crisis, launched a campaign consisting entirely of cutesy images of childhood friends enjoying happy moments together, concluding with the words “thank you”, written in party balloons. There was no mention of money. More bizarrely, Tesco, whose brand has suffered in recent years, released a series of YouTube videos in 2013 with men in Christmas jumpers singing “thank you” to everyone from the person who cooks Christmas dinner, to those driving safely, to other companies such as Instagram and so on. Tesco, it was implied, sprays gratitude in all directions, regardless of its own private interests.
There is inevitably a limit to how much of a social bond an individual can have with a multinational company. Businesses today are obsessed with being social, but what they typically mean by this is that they are able to permeate peer-to-peer social networks as effectively as possible. Brands hope to play a role in cementing friendships, as a guarantee that they will not be abandoned for more narrowly calculated reasons. So, for example, Coca-Cola has tried a number of somewhat twee marketing campaigns, such as putting individual names (“Sue”, “Tom”, etc) on their bottles as a way to encourage gift-giving. Managers hope that their employees will also act as “brand ambassadors” in their everyday social lives. Meanwhile, neuromarketers have begun studying how successfully images and advertisements trigger common neural responses in groups, rather than in isolated individuals. This, it seems, is a far better indication of how larger populations will respond to advertising.
All this – along with the rise of the “sharing economy”, exemplified by Airbnb and Uber, offers a simple lesson to big business. People will take more pleasure in buying things if the experience can be blended with something that feels like friendship and gift-exchange. The role of money must be airbrushed out of the picture wherever possible. As marketers see it, payment is one of the unfortunate “pain points” in any relationship with a customer, which requires anaesthetising with some form of more social experience. The market must be represented as something else entirely.
Digitising the social
Yet the greatest catalyst for the new business interest in being social is, unsurprisingly, the rise of social media. At the same time that behavioural economics has been highlighting the various ways in which we are altruistic creatures, social media offers businesses an opportunity to analyse and target that social behaviour. It allows advertising to be tailored to specific individuals, on the basis of who they know, and what those other people like and purchase. These practices, which are collectively referred to as “social analytics”, mean that tastes and behaviours can be traced in unprecedented detail. The end goal is no different from what it was at the dawn of marketing and management in the late 19th century: making money. What has changed is that each one of us is now viewed as an instrument through which to alter the attitudes and behaviours of our friends and contacts. Behaviours and ideas can be released like “contagions”, in the hope of infecting much larger networks.
FacebookTwitterPinterest Illustration by Pete Gamlen
The most valuable trick, from a marketing perspective, is how to induce individuals to share positive brand messages and adverts with each other, almost as if there were no public advertising campaign at all. The business practice known as “friendvertising” involves creating images and video clips that social media users are likely to share with others, for no conscious commercial purpose of their own. The science of viral marketing, or the creation of buzz, has led marketers to seek lessons from social psychology, social anthropology and social network analysis.
Businesses have long worried about their public reputations and the commitment of their employees. It also goes without saying that informal social networks themselves are as old as humanity. Despite the countercultural rhetoric of the “sharing economy”, what has changed is not the role of the social in capitalism, but the capacity to subject it to a detailed, quantitative, economic analysis, thanks primarily to the digitisation of social relationships.
In the longer term, the most profound cultural and ethical implications of this may be how we come to view ourselves and those around us. As data about social ties becomes easier to collect and access, and as concepts of duty and altruism become increasingly understood by economists (as the pay-it-forward study exemplifies), the temptation to ask self-interested, strategic questions about one’s own social circle will arise. Applying the mentality of cost-benefit analysis beyond the realms of the market is often controversial to start with, but can quickly become normal. Government economists today have no problem calculating the price of human life or the natural environment, if it is useful for purposes of policy appraisal.
Could we come to view our own personal acts of generosity and friendship in a similarly utilitarian sense? The evidence to support such an egocentric logic is growing rapidly. The area where there could be most to gain from such calculations is in the domain of health: social contact is good for us, in both body and mind. Just be sure that it is contact with the right people.
Using the social to improve health
In February 2010, I found myself sitting in a large hall, with a huge golden throne on my left, and the future leader of the Labour party, Ed Miliband, to my right. We were watching images on a screen that reminded me of the fractal videos that used to be sold by “herbal remedy” salesmen on Camden market in London in the early 1990s. Also present were a number of government policy advisers, all straining to appear as relaxed as possible – a status game that goes on in the corridors of power, played to indicate that one is at home there. (The game was won under the coalition government by David Cameron’s former adviser, Steve Hilton, who was notorious for wandering into meetings barefoot.)
There were about 10 of us in the room, one of the more baroque offices in the Cabinet Office, and we were all staring at the screen, transfixed by the movement of individual lines and dots that were being displayed. Standing next to the screen, clearly enjoying the impact that his video was having on this influential audience, was the American medical sociologist Nicholas Christakis. Christakis was on a speaking tour, promoting his book Connected, and had been invited to present some of his findings to British policymakers during the dying days of Gordon Brown’s government. As a sociologist with an interest in policy, I had been invited along.
Christakis is an unusual sociologist. Not only is he far more mathematically adept than most, but he has also published a number of articles in respected medical journals. The images we were watching on the screen that day represented social networks in a Baltimore neighbourhood, within which particular “behaviours” and medical symptoms were moving around. Christakis’s message to the assembled policymakers was a powerful one. Problems such as obesity, poverty and depression, which so often coincide, locking people into chronic conditions of inactivity, are contagious. They move around like viruses in social networks, creating risks to individuals purely by virtue of the people they happen to hang out with.
FacebookTwitterPinterest Illustration by Pete Gamlen
Christakis is part of a growing movement within the policy world. While marketers desperately seek to penetrate our social networks in order to alter our tastes and desires, policymakers have come to view social networks as means of improving our health and wellbeing. The “social neuroscience” pioneered by John Cacioppo of the University of Chicago suggests that the human brain has evolved in such a way as to depend on social relationships. Cacioppo’s research suggests that loneliness is an even greater health risk than smoking. Practices such as “social prescribing”, in which doctors recommend that individuals join a choir or voluntary organisation, are aimed at combating isolation and its tendency to lead to depression and chronic illness.
Driven particularly by neuroscience, the expert understanding of social life and morality is rapidly merging into the study of the body. One social neuroscientist, Matt Lieberman, has shown how pains that we have traditionally treated as emotional (such as separating from a lover) involve the same neurochemical processes as those we typically view as physical (such as breaking an arm). Social science and physiology are converging into a new discipline, in which human bodies are studied for the ways they respond to one another physically.
At the Cabinet Office presentation, there was something mesmeric and seductive about Christakis’s images. Could entrenched social problems really be represented by graphics of this sort? Christakis’s technical prowess was certainly alluring. In the grand tradition of American GIs bringing chewing gum and nylon stockings to the British during the second world war, his hi-tech social network analysis seemed novel and irresistible.
But what I found slightly surreal that day, aside from the gold throne, was the freakish view of this particular inner-city US community that we were privy to. Like the social analytics companies, which try to spot consumer behaviour as it emerges and spreads, there we were in London observing how the dietary habits and health problems of a few thousand relatively deprived Baltimore residents were moving around, like a disease. It felt as if we were viewing an ant colony from above. The fact that these flickering images represented human beings, with relationships, histories and agendas, was almost incidental.
It would seem a little perverse to suggest that policymakers ignore this evidence of the impact of social networks and altruism on health. If medical practitioners can change the behaviour of just a few influential people in a network for the better, they can potentially spread a more positive “contagion”. Yet there is a danger lurking in this worldview, which is the same problem that afflicts all forms of social network analysis. In reducing the social world to a set of mechanisms and resources, the question repeatedly arises as to whether social networks might be redesigned in ways to suit the already privileged. Networks have a tendency towards what are called power laws, whereby those with influence are able to harness that power to win even greater influence.
One example of this is known as “emotional contagion”. Psychologists working with social analytics can now track the spread of positive and negative emotions, as they travel through social networks. This was the topic of Facebook’s controversial experiment using newsfeed manipulation, the results of which were published last summer. Different moods, including anger and depression, are now recognised to be more socially contagious than others. But what will we do with this knowledge? The anxiety, as social life becomes swept up by quantitative analysis, is that happy, healthy individuals might tailor their social relationships in ways that protect them against the “risk” of unhappiness. Guy Winch, an American psychologist who has studied this phenomenon, advises happy people to be on their guard. “If you find yourself living with or around people with negative outlooks,” he wrote on the website Psychology Today, “consider balancing out your friend roster.” The impact of this rebalancing on those unfortunate friends with the “negative outlooks” is all too easy to imagine.
The fabric of social life is now a problem that is addressed within the rubric of health policy, and there is something a little sad about that. Loneliness now appears as an objective problem, but only because it shows up in the physical brain and body, with calculable costs for governments and health insurers. Generosity and gratitude are urged upon people by positive psychologists, but mainly to alleviate their own mental health problems and private misery. And friendship ties within poor inner-city neighbourhoods have become a topic of government concern, but only to the extent that they mediate epidemics of bad nutrition and costly inactivity.
The irony is that, for all the talk of giving and sharing, this is potentially an even more egocentric worldview than that associated with the market. The cornerstone of orthodox economics, dating back to Adam Smith, is that self-interest in the marketplace is ultimately beneficial for society. The era of social optimisation looks set to stand this claim upside down: being social in your everyday life is worth it, because it will ultimately deliver benefits back to you. The trouble is that our appetites for this new commodity can spiral out of control.
Addicted to contact
Over the past decade, the ubiquity of digital media – and social media in particular – has become a lightning rod for media hysteria. The internet or Facebook can be blamed for the fact that young people are increasingly narcissistic, unable to make commitments to one another or concentrate on anything that is not interactive, and so on. There is indeed some evidence to suggest that individuals who use social media compulsively are more egocentric, prone to exhibitionism and grandiose behaviour. But rather than treat the technology as some virus that has corrupted people psychologically and neurologically, it is worth standing back and reflecting on the broader cultural logic at work here.
What makes social media so compulsive, even addictive? It is the experience of social life, stripped of all its frustrations and obligations. People who cannot put down their smartphones are not engaging with images or gadgetry for the sake of it: they are desperately seeking some form of human interaction, but of a kind that does nothing to limit their personal, private autonomy.
FacebookTwitterPinterest Illustration by Pete Gamlen
What we witness, in the case of a social media addict, is only the more pathological element of a society that cannot conceive of relationships except in terms of the psychological pleasures that they produce. The person whose fingers twitch to check their Facebook page when they are supposed to be listening to their friend over a meal is a victim of a philosophy in which other people are only there to please, satisfy and affirm an individual ego from one moment to the next. This inevitably leads to vicious circles: once a social bond is stripped down to this impoverished psychological level, it becomes harder and harder to find the satisfaction that one wants. Viewing other people as instruments for one’s own pleasure represents a denial of the core ethical and emotional truths of friendship, love and generosity.
One grave shortcoming of this egocentric idea of the social is that none (or at least, vanishingly few) of us can ever constantly be the centre of attention, receiving praise. And so it also proves with Facebook. As an endless stream of exaggerated displays of positivity or success, Facebook often serves to make people feel worse about themselves and their own lives. The mathematics of networks means that most people will have fewer friends than average, while a small number of people will have far more than average. The tonic to this sense of inferiority is to make one’s own exaggerated displays of positivity or success, to seek the gaze of the other, thereby reinforcing a collective vicious circle. As positive psychologists are keen to stress, this inability to listen or empathise is a significant contributor to depression.
If wellbeing resides in discovering relationships that are less ego-oriented, less purely hedonistic, than those an individualistic society offers, then Facebook and similar forms of social media are rarely a recipe for happiness. It is true that there are specific uses of social media that lend themselves towards stronger, more fulfilling social relations. One group of positive psychologists has drawn on its own evidence of what types of social relations lead to greater happiness, to create a new social media platform, Happier, designed around expressions of gratitude and generosity, which are recognised to be critical ingredients of mental wellbeing.
What remains unquestioned by such efforts to redesign social networks for greater wellbeing is the underlying logic, which implies that relationships are there to be created, invested in and – potentially – abandoned, in pursuit of individual optimisation. The darker implication of strategically pursuing positive emotion via relationships is that the relationship is only as good as the psychic value that it delivers. “Friend rosters” may need to be “balanced”, if it turns out that one’s friends are not spreading enough pleasure or happiness.
Neoliberal socialism
Our society is excessively individualistic. Markets reduce everything to a question of individual calculation and selfishness. Unless we can recover the values associated with friendship and altruism, we will descend into a state of ennui.
These types of claims have animated various critiques of capitalism and markets for centuries. They have often provided the basis of arguments for reform, whether moderate attempts to restrain the reach of markets, or more wholesale demands to overhaul the capitalist system. Today, the same types of lament can be heard, but from some very different sources. Now, the gurus of marketing, behavioural economics, social media and management are first in line to attack the individualistic and materialist assumptions of the marketplace. But what they are offering instead is a marginally different theory of individual psychology and behaviour, in which the social is primarily an instrument for one’s own medical, emotional or monetary gain.
What we encounter in the current business, media and policy euphoria for being social is what might be called “neoliberal socialism”. Sharing is preferable to selling, so long as it does not interfere with the financial interests of dominant corporations. Appealing to people’s moral and altruistic sense becomes the best way of nudging them into line with agendas that they had no say over. Brands and behaviours can be unleashed as social contagions, without money ever changing hands. Empathy and relationships are celebrated, but only as particular habits that happy individuals have learned to practise. Everything that was once external to economic logic, such as friendship, is quietly brought within it.
How would one break out of this trap? The example of “social prescribing” by doctors is an enticing one. While it starts from a utilitarian premise, that individuals can improve their wellbeing through joining associations and working collaboratively, it also points towards the institutions to make this happen, and not simply more cognitive or behavioural tips. If people have become locked in themselves, gazing enviously at others, this poses questions that need institutional, political, collective answers. It cannot be alleviated simply with psychological appeals to the social, which can exacerbate the very problems they aim to alleviate, once combined with digital media and the egocentric model of connectivity those media facilitate. There is a crucial question of how businesses, markets, policies, laws and political participation might be designed differently to sustain meaningful social relationships, but it is virtually never confronted by the doyens of social capitalism.
It is not very long since the internet offered hope for different forms of organisation altogether. As the cultural and political theorist Jeremy Gilbert has argued, we should remember that it was only a few years ago that Rupert Murdoch’s media empire was completely defeated in its efforts to turn Myspace into a profitable entity. The tension between the logic of the open network and the logic of private investment could not be resolved, and Murdoch lost half a billion dollars. Facebook has had to go to great lengths to ensure that the same mistakes are not made – particularly by anchoring online identities in “real” offline identities, and tailoring its design around the interests of marketers and market researchers. Perhaps it is too early to say that it has succeeded.
The reduction of social life to psychology, or to physiology as achieved by social neuroscience, is not necessarily irreversible. Karl Marx believed that by bringing workers together in the factory and forcing them to work together, capitalism was creating the very class formation that would eventually overwhelm it. This was despite the “bourgeois ideology” that stressed the primacy of individuals transacting in a marketplace. Similarly, individuals today may be brought together for their own mental and physical health, or for their own private hedonistic kicks; but social congregations can develop their own logic, which is not reducible to that of individual wellbeing or pleasure. This is the hope that currently lies dormant in this new, neoliberal socialism.
Friday, 13 February 2015
What does 'to be human' mean?
'To be human is to feel pulled in different directions, and to marvel - sometimes in horror- at your inability to control your own actions.' Jonathan Haidt.
Tuesday, 6 January 2015
Life getting you down? Learn to bounce back
Even the most fortunate of us can expect setbacks every now and again. Here are some ways to get back on your feet
“That which does not kill us makes us stronger” – so the German philosopher Nietzsche famously said. Luckily, the school of hard knocks isn’t the only way to build our resilience. There are a number of tactics that can get us through tough times, help us to bounce back and make us happier. Next time you are struggling, feeling stressed or stuck, give one or more of these a try.
1. Find something you can control (even if it’s small)
Often when we are struggling we can feel overwhelmed or powerless. And it’s true: there are lots of things in life that we can’t control, including big challenges such as redundancy or broken relationships or bereavement. But taking small, positive steps in any area of our life can have a ripple effect, increasing our sense of self-efficacy and eventually enabling us to move forward in the problem area.
2. Focus on what’s right
As a species, we tend to focus on what’s wrong rather than what’s right. Psychologists suggest we developed this “negativity bias” when we were hunter-gatherers, constantly surveying our environment for dangers.
Of course looking out for risks is still important, but we can benefit from paying more conscious attention to what’s going right. In one experiment psychologists asked people to spend a few minutes at the end of each day for a week, making a note of three things they enjoyed, were pleased about or grateful for that day and the reason they found these things good. At the end of the study, participants who did this were happier than those who didn’t – and this effect lasted for as long as six months.
This isn’t about putting on rose-tinted glasses – it’s about a more balanced perspective. Good things happen even on the worst days, even if these are as small as someone making us a nice cup of tea, yet we often let them pass by without much attention. Psychologists have shown that consciously focusing on these good things helps to increase our experience of positive emotions. Over time this has a number of benefits for our resilience and wellbeing as, for example, we become more open to ideas, better at problem-solving and more trusting of others.
3. Check your thinking
Albert Ellis, one of the fathers of cognitive behavioural therapy, wrote that we are remarkably good at disturbing ourselves – in other words, the way we think can undermine our own resilience.
Let’s look at an example: the way we think when things go wrong in our day-to-day lives. Leading psychologist Martin Seligman found that the way we interpret the causes of everyday setbacks can have a significant impact on our ability to cope, our physical health and our persistence in the face of adversity. He also showed that we can learn more resilient thinking styles.
Seligman looked at three key dimensions to our interpretations:
Is it down to me? When bad things happen, resilient thinkers tend to focus on causes outside themselves. For example, if they miss a deadline they will look at the computer issues they had or the other pressing jobs they had to do, rather than only beating themselves up for being late.
How long will this problem last? When things go wrong, resilient thinkers see it as transitory, perhaps thinking: “It didn’t work this time, but next time it will be better.” Someone with a less resilient thinking style might believe it will always be that way: “It didn’t work this time, and it’s never going to.”
What other aspects of my life will this affect? When something goes wrong in one area of a resilient thinker’s life, they put boundaries around the issue, limiting it to that specific area – for example: “I went the wrong way; I find following directions hard.” We can undermine our resilience if we see the problem as spreading out to everything: “I went the wrong way. That’s typical of me – I’m no good at anything.”
This isn’t about being unrealistic or not taking responsibility when problems occur, but about being realistic and flexible in our thoughts about why these issues happened. If we are stressed or down, we can all too easily fall into the trap of thinking that everything is our fault, can’t be changed and trouble will spread to all areas of our life. This makes us feel hopeless and can start a downward spiral towards lower resilience and even depression.
So the next time something goes wrong for you, pause for a moment and think realistically: how did I, others or the situation contribute to this? What can I do that will help now or stop the problem occurring again?
4. Ask others to help
When we have problems, it is very easy to feel isolated. We are bombarded by images of people with perfect lives or who have achieved great things, which can make us feel we’re not good enough or even ashamed that we are struggling. Remember the saying “Be kind, for everyone you meet is fighting a hard battle inside” and don’t be afraid to ask for help. We all have ups and downs, strengths and weaknesses, and connecting with other people is a source of resilience.
Human beings evolved to live in social groups. Our relationships with those around us are really important for our wellbeing and resilience (and that of our communities). By asking for help we are showing that we value and respect other people. Scientists are also finding that the act of helping actually boosts the helper’s own wellbeing. Showing our vulnerability makes others see us as human, making them feel more able to ask us for help when they need it, so building the relationship. This helps to increase wellbeing and resilience for both of you.
Your request doesn’t have to place a burden on the other person – it could be as simple as asking them to listen, share their experience, knowledge or ideas to help you move forward, or perhaps make a connection to someone they know. You could even offer to help them with something in return (that could help you too).
5. Distract yourself
It often helps to take time out from the things you are worrying about – even if it’s just a few minutes.
When we are immersed in a problem it is hard to think creatively about ways to deal with it. How many times have your best ideas come when you’ve been in the shower or tidying up? Our brains are amazing organs – they are still working on issues even when we aren’t consciously focusing on them. In fact, allowing time off from the thing we’re grappling with can work wonders.
An effective ways of taking time out is exercise. Not only does this give us a break from what we’re doing and our worries; it’s also great for our minds. Anything moderately aerobic, such as jogging or simply a brisk walk, has a physical impact on our brain, helping us to think more clearly.
Much has been written about mindfulness, and this can be very effective way to boost our resilience. Even a few minutes can give us a little space from our worries and help put things in perspective.
Take time to laugh. We have already looked at the benefits of positive emotions. Years ago I trained as an accountant (we can all make career mistakes). This involved doing a lot of difficult exams and a lot of pre-exam nerves. To deal with that anxiety, my friend Siobhan, who was doing the same training, had a tactic that we all thought was mad at the time but, based on recent psychological research, turned out to be a good one. Outside the exam room, as we waited to meet our destiny, Siobhan would immerse herself in a joke book. She said it helped to put her in an upbeat frame of mind, ready to focus in the exams (which she went on to pass).
And finally, if you can’t get to sleep because your mind won’t switch off, find a way to distract it – for example, counting back from 100 in threes or going through the alphabet trying to think of as many animals/actors/footballers (you choose the topic) for each letter as you can.
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