Showing posts with label empathy. Show all posts
Showing posts with label empathy. Show all posts
Tuesday, 21 May 2024
Monday, 22 May 2023
Saturday, 28 March 2020
Why India’s wealthy happily donate to god and govt but loathe helping needy and poor
Be it Amitabh Bachchan or Virat Kohli, India’s rich and famous are quick to lecture or follow PM Modi’s diktat. But selfless charity is missing among most Indians writes KAVEREE BAMZAI in The Print
Migrant workers in Delhi trying to get back to Uttar Pradesh amid the nationwide Covid-19 lockdown | Photo by Suraj Singh Bisht | ThePrint
The modern world is facing its worst crisis in coronavirus pandemic and what are Indian celebrities doing? Well, many clapped and banged pots and pans on 22 March at 5 pm following Prime Minister Narendra Modi’s call, and filmed themselves while doing so. Others are showing us how to do dishes and clean the home, participating in mock celebrity bartan-jhadu-poncha (BJP) challenges. The rest of the world is trying to help find a cure for the deadly virus or providing monetary assistance to the poor or arranging equipment for medical workers, underlining yet again the generosity gap between other countries’ and India’s elite.
Tennis star Roger Federer donates $1.02 million to support the most vulnerable families in Switzerland during the coronavirus crisis; India’s former cricket captain Sourav Ganguly gives away Rs 50 lakh worth of rice in collaboration with the West Bengal-based company Lal Baba Rice, in what is clearly a sponsored, mutual brand-building exercise. Chinese billionaire Jack Ma donates one million face masks and 500,000 coronavirus testing kits to the United States, and pledged similar support for European and African countries; Amitabh Bachchan uses social media to spread half-baked information — such as ‘flies spread coronavirus’ — and wonders if the clanging of pots, pans and thalis defeats the potency of the virus because it was Amavasya on 22 March (he later deleted the tweet).
Hollywood’s golden couple Blake Lively and Ryan Reynolds announce they will donate $1 million to Feeding America and Food Banks Canada that work for low-income families and the elderly; while Indian cricket and Bollywood’s beautiful match Virat Kohli and Anushka Sharma get into familiar lecture mode, asking everyone to “stay home and stay safe”. This follows Anushka Sharma’s earlier run-in with a ‘luxury car’ passenger where she ticked him off for violating PM Modi’s diktat of Swachh Bharat.
Where the rich are charitably poor
What makes rich and famous Indians so quick to lecture, especially on issues in congruence with government initiatives, but so loathe to help the poor desperately in need? The 2010 Giving Pledge by Warren Buffet and Bill Gates, to which five wealthy Indians are signatories, was meant to give a gigantic push to philanthropy worldwide. This was followed by India’s then minister of corporate affairs Sachin Pilot making it legally mandatory for companies to put aside charity funds for Corporate Social Responsibility (CSR) projects, making India the first country in the world to pass such a legislation. This year, an attempt to criminalise non-compliance was eventually softened after an uproar from corporates.
Philanthropy is up. According to Bain and Company’s annual Philanthropy Report 2020, domestic philanthropic funding has rapidly grown from approximately Rs 12,500 crore in 2010 to approximately Rs 55,000 crore in 2018. Contributions by individual philanthropists have also recorded strong growth in the past decade. In 2010, individual contributions accounted for 26 per cent of private funding, and as of 2018, individuals contribute about 60 per cent of the total private funding in India, estimated at approximately Rs 43,000 crore.
But in a prophetic warning, the report underscored the need for philanthropy ”to now consciously focus on India’s most vulnerable” and called for targeted action for the large population caught in a vicious cycle of vulnerability — precisely those worst hit by the coronavirus pandemic.
“The disadvantaged,” it said, “are unable to adapt to unpredictable situations that can push them deeper into vulnerability, such as climate change, economic risks and socio-political threats.” Even Azim Premji, who recently made news by committing 34 per cent of his company’s shares — worth $7.5 billion or Rs 52,750 crore — to his continuing cause, the public schooling system in India, has not set aside anything specific for those affected by the coronavirus. India’s second-richest man was the first Indian to sign The Giving Pledge.
Vaishali Nigam Sinha, Chief Sustainability Officer at Renew Power, started charity a few years ago to promote giving. Her experience has been less than happy. Indians, she finds, have refrained from planned giving for broader societal transformation. “Giving is individualistic and not driven via networks, which can be quite effective as we have seen in other parts of the world like the Bill and Melinda Gates Foundation. And in India, giving is usually done to get something back – to god for prosperity, to religious affiliations for advocacy of these platforms, and to government for business returns. Wealthy Indians need to learn to give in a planned way for greater social impact and transformation,” she says.
Little surprise then that India was ranked 124 in World Giving Index 2018 — and placed 82 in the 10th edition of the index compiled by Charities Aid Foundation looking at the data for 128 countries over the 10-year period.
All of us are in the same boat
But it’s not about celebrities or wealthy Indians alone. We are all in it together. Special planes are sent to bring back Indians stuck abroad due to the pandemic, but labourers and daily wage workers are left to walk hundreds of kilometres to reach their villages. Doctors treating coronavirus patients will be applauded but not allowed to enter their homes.
JNU sociologist Maitrayee Chaudhuri calls it a potent mix of selfishness, self care and entitlement. ”We have a complete disregard for people on the margins and on whose labour we sit. It is all about us and our safety,” she says. This communal selfishness is very different from the churning in the 19th and early 20th century, which led to enormous social reform movements. The slow and meticulous destruction of ‘secularism’, ‘socialism’ and ‘liberalism’ has helped. As has the rise of neoliberal ‘individual self centredness’. “Not to talk about smartphone dumbness,” she adds. There is an absence of empathy everywhere, filled instead with the noise of thalis being banged and bells being rung to show symbolic gratitude to those who serve us.
The examples of those who are giving are few and far in between. There is comedian Kapil Sharma, who is giving Rs 50 lakh to the Prime Minister’s Relief Fund and southern superstars Pawan Kalyan, Ram Charan and Rajinikanth. But in general, our stars have chosen to share very little. Former cricket captain M.S. Dhoni, for instance, has been reported to have donated Rs 1 lakh to a charity trust in Pune, which led to some criticism and a counter from his wife Sakshi, even though it wasn’t immediately clear which incident she was alluding to.
India Inc hasn’t fared much better either. When PM Modi asked everyone to show their support for health workers fighting coronavirus by applauding them, one of the country’s most proactive industrialists was among the first to tweet his support, and also one of the first to be trolled for it. He quickly responded by offering to manufacture ventilators, among other things. Reliance is reportedly donating a hospital for coronavirus patients, weeks after Isha Ambani had hosted a Holi party on 7 March — when the number of coronavirus cases had rapidly begun to rise. Her mother, after all, is the queen of giving, contributing to an array of eclectic causes, and has been honoured for it by getting elected to the board of New York’s Metropolitan Museum of Art in 2019 or by becoming the first Indian woman in 2016 to be elected to the International Olympic Committee for supporting the sporting dreams of seven million Indian children.
But for India’s corporate class, it took a nudge from the Principal Scientific Adviser K. Vijay Raghavan to remind them that healthcare and preventive healthcare are covered under Schedule VII of the Companies Act: “Hence supporting any project or programme for preventing or controlling or managing COVID19 is legitimate CSR (CSR) expenditure.” He also quickly got an office memorandum issued by the Ministry of Corporate Affairs a day later.
Elites’ capitalist worldview
Is there a kindness deficit in India’s business elite as well, which mirrors the lack of empathy of the country’s middle class? Business writer and bestselling author Tamal Bandyopadhyay says there are exceptions but culturally, the Indian business community is not exactly fond of opening up its purse on its own unless there is a compulsion. “Even when the companies are compelled, they find ways to evade it. We all know how many of them handle their CSR activities through creation of trusts. When it comes to buying electoral bonds, the story is different.
“Similarly, some of them get excited and rush to do certain things to express solidarity with the government in power. For instance, when the push is on digitalisation, there are takers for adopting towns for digitalisation in constituencies which matter. Essentially, most of them don’t believe in doing things no strings attached. Of course, there are people who believe in doing things quietly but they are exceptions,” he says.
In Western nations such as the US, philanthropy has deeper roots, with the practice essentially starting through donations to religious organisations. By the late 19th century, there was a rise of secular philanthropists such as Andrew Carnegie and John D. Rockefeller, which Stanford professor Rob Reich has noted as being controversial and one way of cleansing one’s hands of the dirty money.
In his book Just Giving: Why Philanthropy is Failing Democracy and How It Can Do Better (2018), he has noted: “Big Philanthropy is definitionally a plutocratic voice in our democracy, an exercise of power by the wealthy that is unaccountable, non-transparent, donor-directed, perpetual, and tax-subsidised.”
A similar critique has come from Anand Giridharadas, whose Winners Take All: The Elite Charade of Changing the World makes the argument that the global financial elite has reinterpreted Andrew Carnegie’s view that it’s good for society for capitalists to give something back to create a new formula: It’s good for business to do so when the time is right, but not otherwise. According to Reich, philanthropy works when it is able to find a gap between what governments do and what the market wants.
Few people exemplify this better than Bill Gates, who has for long donated to the cause of global healthcare. The Bill and Melinda Gates Foundation has already contributed $100 million to contain the virus, which he declared a pandemic even before the World Health Organisation did. The Foundation’s newsletter The Optimist is also performing a key role in spreading critical information about the Covid-19 pandemic and dispelling myths.
Migrant workers in Delhi trying to get back to Uttar Pradesh amid the nationwide Covid-19 lockdown | Photo by Suraj Singh Bisht | ThePrintThe modern world is facing its worst crisis in coronavirus pandemic and what are Indian celebrities doing? Well, many clapped and banged pots and pans on 22 March at 5 pm following Prime Minister Narendra Modi’s call, and filmed themselves while doing so. Others are showing us how to do dishes and clean the home, participating in mock celebrity bartan-jhadu-poncha (BJP) challenges. The rest of the world is trying to help find a cure for the deadly virus or providing monetary assistance to the poor or arranging equipment for medical workers, underlining yet again the generosity gap between other countries’ and India’s elite.
Tennis star Roger Federer donates $1.02 million to support the most vulnerable families in Switzerland during the coronavirus crisis; India’s former cricket captain Sourav Ganguly gives away Rs 50 lakh worth of rice in collaboration with the West Bengal-based company Lal Baba Rice, in what is clearly a sponsored, mutual brand-building exercise. Chinese billionaire Jack Ma donates one million face masks and 500,000 coronavirus testing kits to the United States, and pledged similar support for European and African countries; Amitabh Bachchan uses social media to spread half-baked information — such as ‘flies spread coronavirus’ — and wonders if the clanging of pots, pans and thalis defeats the potency of the virus because it was Amavasya on 22 March (he later deleted the tweet).
Hollywood’s golden couple Blake Lively and Ryan Reynolds announce they will donate $1 million to Feeding America and Food Banks Canada that work for low-income families and the elderly; while Indian cricket and Bollywood’s beautiful match Virat Kohli and Anushka Sharma get into familiar lecture mode, asking everyone to “stay home and stay safe”. This follows Anushka Sharma’s earlier run-in with a ‘luxury car’ passenger where she ticked him off for violating PM Modi’s diktat of Swachh Bharat.
Where the rich are charitably poor
What makes rich and famous Indians so quick to lecture, especially on issues in congruence with government initiatives, but so loathe to help the poor desperately in need? The 2010 Giving Pledge by Warren Buffet and Bill Gates, to which five wealthy Indians are signatories, was meant to give a gigantic push to philanthropy worldwide. This was followed by India’s then minister of corporate affairs Sachin Pilot making it legally mandatory for companies to put aside charity funds for Corporate Social Responsibility (CSR) projects, making India the first country in the world to pass such a legislation. This year, an attempt to criminalise non-compliance was eventually softened after an uproar from corporates.
Philanthropy is up. According to Bain and Company’s annual Philanthropy Report 2020, domestic philanthropic funding has rapidly grown from approximately Rs 12,500 crore in 2010 to approximately Rs 55,000 crore in 2018. Contributions by individual philanthropists have also recorded strong growth in the past decade. In 2010, individual contributions accounted for 26 per cent of private funding, and as of 2018, individuals contribute about 60 per cent of the total private funding in India, estimated at approximately Rs 43,000 crore.
But in a prophetic warning, the report underscored the need for philanthropy ”to now consciously focus on India’s most vulnerable” and called for targeted action for the large population caught in a vicious cycle of vulnerability — precisely those worst hit by the coronavirus pandemic.
“The disadvantaged,” it said, “are unable to adapt to unpredictable situations that can push them deeper into vulnerability, such as climate change, economic risks and socio-political threats.” Even Azim Premji, who recently made news by committing 34 per cent of his company’s shares — worth $7.5 billion or Rs 52,750 crore — to his continuing cause, the public schooling system in India, has not set aside anything specific for those affected by the coronavirus. India’s second-richest man was the first Indian to sign The Giving Pledge.
Vaishali Nigam Sinha, Chief Sustainability Officer at Renew Power, started charity a few years ago to promote giving. Her experience has been less than happy. Indians, she finds, have refrained from planned giving for broader societal transformation. “Giving is individualistic and not driven via networks, which can be quite effective as we have seen in other parts of the world like the Bill and Melinda Gates Foundation. And in India, giving is usually done to get something back – to god for prosperity, to religious affiliations for advocacy of these platforms, and to government for business returns. Wealthy Indians need to learn to give in a planned way for greater social impact and transformation,” she says.
Little surprise then that India was ranked 124 in World Giving Index 2018 — and placed 82 in the 10th edition of the index compiled by Charities Aid Foundation looking at the data for 128 countries over the 10-year period.
All of us are in the same boat
But it’s not about celebrities or wealthy Indians alone. We are all in it together. Special planes are sent to bring back Indians stuck abroad due to the pandemic, but labourers and daily wage workers are left to walk hundreds of kilometres to reach their villages. Doctors treating coronavirus patients will be applauded but not allowed to enter their homes.
JNU sociologist Maitrayee Chaudhuri calls it a potent mix of selfishness, self care and entitlement. ”We have a complete disregard for people on the margins and on whose labour we sit. It is all about us and our safety,” she says. This communal selfishness is very different from the churning in the 19th and early 20th century, which led to enormous social reform movements. The slow and meticulous destruction of ‘secularism’, ‘socialism’ and ‘liberalism’ has helped. As has the rise of neoliberal ‘individual self centredness’. “Not to talk about smartphone dumbness,” she adds. There is an absence of empathy everywhere, filled instead with the noise of thalis being banged and bells being rung to show symbolic gratitude to those who serve us.
The examples of those who are giving are few and far in between. There is comedian Kapil Sharma, who is giving Rs 50 lakh to the Prime Minister’s Relief Fund and southern superstars Pawan Kalyan, Ram Charan and Rajinikanth. But in general, our stars have chosen to share very little. Former cricket captain M.S. Dhoni, for instance, has been reported to have donated Rs 1 lakh to a charity trust in Pune, which led to some criticism and a counter from his wife Sakshi, even though it wasn’t immediately clear which incident she was alluding to.
India Inc hasn’t fared much better either. When PM Modi asked everyone to show their support for health workers fighting coronavirus by applauding them, one of the country’s most proactive industrialists was among the first to tweet his support, and also one of the first to be trolled for it. He quickly responded by offering to manufacture ventilators, among other things. Reliance is reportedly donating a hospital for coronavirus patients, weeks after Isha Ambani had hosted a Holi party on 7 March — when the number of coronavirus cases had rapidly begun to rise. Her mother, after all, is the queen of giving, contributing to an array of eclectic causes, and has been honoured for it by getting elected to the board of New York’s Metropolitan Museum of Art in 2019 or by becoming the first Indian woman in 2016 to be elected to the International Olympic Committee for supporting the sporting dreams of seven million Indian children.
But for India’s corporate class, it took a nudge from the Principal Scientific Adviser K. Vijay Raghavan to remind them that healthcare and preventive healthcare are covered under Schedule VII of the Companies Act: “Hence supporting any project or programme for preventing or controlling or managing COVID19 is legitimate CSR (CSR) expenditure.” He also quickly got an office memorandum issued by the Ministry of Corporate Affairs a day later.
Elites’ capitalist worldview
Is there a kindness deficit in India’s business elite as well, which mirrors the lack of empathy of the country’s middle class? Business writer and bestselling author Tamal Bandyopadhyay says there are exceptions but culturally, the Indian business community is not exactly fond of opening up its purse on its own unless there is a compulsion. “Even when the companies are compelled, they find ways to evade it. We all know how many of them handle their CSR activities through creation of trusts. When it comes to buying electoral bonds, the story is different.
“Similarly, some of them get excited and rush to do certain things to express solidarity with the government in power. For instance, when the push is on digitalisation, there are takers for adopting towns for digitalisation in constituencies which matter. Essentially, most of them don’t believe in doing things no strings attached. Of course, there are people who believe in doing things quietly but they are exceptions,” he says.
In Western nations such as the US, philanthropy has deeper roots, with the practice essentially starting through donations to religious organisations. By the late 19th century, there was a rise of secular philanthropists such as Andrew Carnegie and John D. Rockefeller, which Stanford professor Rob Reich has noted as being controversial and one way of cleansing one’s hands of the dirty money.
In his book Just Giving: Why Philanthropy is Failing Democracy and How It Can Do Better (2018), he has noted: “Big Philanthropy is definitionally a plutocratic voice in our democracy, an exercise of power by the wealthy that is unaccountable, non-transparent, donor-directed, perpetual, and tax-subsidised.”
A similar critique has come from Anand Giridharadas, whose Winners Take All: The Elite Charade of Changing the World makes the argument that the global financial elite has reinterpreted Andrew Carnegie’s view that it’s good for society for capitalists to give something back to create a new formula: It’s good for business to do so when the time is right, but not otherwise. According to Reich, philanthropy works when it is able to find a gap between what governments do and what the market wants.
Few people exemplify this better than Bill Gates, who has for long donated to the cause of global healthcare. The Bill and Melinda Gates Foundation has already contributed $100 million to contain the virus, which he declared a pandemic even before the World Health Organisation did. The Foundation’s newsletter The Optimist is also performing a key role in spreading critical information about the Covid-19 pandemic and dispelling myths.
Indian philanthropy isn’t secular
In India, the twain of religious giving and secular funding has not met. Management expert Nirmalya Kumar calls it a sensitive subject and says it is related to the philosophical concept underlying Indian religions such as Hinduism, Buddhism and Sikhism that believe in reincarnation. “Our soul starts life again in a different physical form based on the karma of previous lives. As such, as has been sometimes articulated to me, the lack of charity is an unwillingness to interfere with the consequences that God has determined appropriate. Who am I to come in between the person and their God?”
But the Rashtriya Swayamsevak Sangh (RSS) is traditionally known for engaging in social seva (not just swayam seva , or self service), evidenced by the Bharatiya Janata Party (BJP)’s decision to feed five crore people during the 21-day lockdown. Sikhism has a well-developed tradition of Guru ka langar, and it was on full display at Shaheen Bagh when ordinary Sikhs served food to people protesting against the Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC).
Some business families also do philanthropic work, among them the Nilekanis, the Murtys and the older Bharatrams (their founder Lala Shri Ram founded Delhi Cloth Mills and set up several educational institutes like Shri Ram College of Commerce and Lady Shri Ram College). Radhika Bharatram, joint vice chairperson, The Shri Ram Schools, recalls growing up in a middle class, progressive home where her sister and she were encouraged to volunteer at the Cheshire Home and Mother Teresa Home. Marriage, she says, brought her into a home where making contributions to society was in the family’s DNA and she is now involved as a volunteer with organisations such as Delhi Crafts Council, Blind Relief Association, SRF Foundation, the CII Foundation Woman Exemplar Programme, and Cancer Awareness Prevention and Early Detection. What drives her is empathy: When “you come from a position of privilege, there is joy in making a difference to someone else’s life”. She says it motivates her when the purpose is greater than the individual.
Unfortunately, the middle class and the elites have tended to keep self interest above public interest. In the new world after the coronavirus pandemic, this is one attitude it must change.
In India, the twain of religious giving and secular funding has not met. Management expert Nirmalya Kumar calls it a sensitive subject and says it is related to the philosophical concept underlying Indian religions such as Hinduism, Buddhism and Sikhism that believe in reincarnation. “Our soul starts life again in a different physical form based on the karma of previous lives. As such, as has been sometimes articulated to me, the lack of charity is an unwillingness to interfere with the consequences that God has determined appropriate. Who am I to come in between the person and their God?”
But the Rashtriya Swayamsevak Sangh (RSS) is traditionally known for engaging in social seva (not just swayam seva , or self service), evidenced by the Bharatiya Janata Party (BJP)’s decision to feed five crore people during the 21-day lockdown. Sikhism has a well-developed tradition of Guru ka langar, and it was on full display at Shaheen Bagh when ordinary Sikhs served food to people protesting against the Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC).
Some business families also do philanthropic work, among them the Nilekanis, the Murtys and the older Bharatrams (their founder Lala Shri Ram founded Delhi Cloth Mills and set up several educational institutes like Shri Ram College of Commerce and Lady Shri Ram College). Radhika Bharatram, joint vice chairperson, The Shri Ram Schools, recalls growing up in a middle class, progressive home where her sister and she were encouraged to volunteer at the Cheshire Home and Mother Teresa Home. Marriage, she says, brought her into a home where making contributions to society was in the family’s DNA and she is now involved as a volunteer with organisations such as Delhi Crafts Council, Blind Relief Association, SRF Foundation, the CII Foundation Woman Exemplar Programme, and Cancer Awareness Prevention and Early Detection. What drives her is empathy: When “you come from a position of privilege, there is joy in making a difference to someone else’s life”. She says it motivates her when the purpose is greater than the individual.
Unfortunately, the middle class and the elites have tended to keep self interest above public interest. In the new world after the coronavirus pandemic, this is one attitude it must change.
Tuesday, 24 March 2020
The middle class are about to discover the cruelty of Britain's benefits system
A decade of cuts has ripped apart the safety net. People on decent salaries hit by the Covid-19 fallout are in for a shock writes Polly Toynbee
‘People confronting universal credit’s obstacles may join the half who find themselves propelled to local food banks.’ Photograph: Oli Scarff/AFP/Getty Images
Millions of people are about to discover something they didn’t know about British life. There is no longer a safety net. People who have paid tax and national insurance for years and never been near the social security system will be turning to it in their hour of need; yet far too late, like trapeze artists falling through the air, they will find that the net beneath them has been lowered dangerously close to the ground and is badly torn.
If these people once believed relentlessly misleading tabloid tales of benefit scroungers, they will have a rude awakening. They will find that when Iain Duncan Smith turned the screw on social security in 2012, he was right to warn claimants: “This is not an easy life any more, chum.” As if it ever was.
The chancellor, Rishi Sunak, has done well to honour 80% of wages for those “furloughed” from shut-down businesses – up to £2,500 a month. No one knows how many that covers and at what cost, but it was a macroeconomic necessity. One worry is the incapacity of the HMRC workforce, with 15,600 staff cut and 157 local offices with local knowledge closed: can they pay the wage subsidy to companies in time to save them? Many firms could still close, sending millions into unemployment.
The 15% self-employed are urgently seeking a matching plan, with the Treasury under intense pressure for a rapid response. Most of the self-employed are low-paid: their median income is just £10,000, according to Paul Johnson of the Institute for Fiscal Studies. Some won’t qualify, if they have earning partners. But many will have been forced into sham “self-employment” by tax-cheating companies. They will be desperate – and angry. The Resolution Foundation wants them paid 80% of average earnings over the past three years – or they will work through illness, rather than starve on £94 a week sickness benefit, says the RSA Populus poll.
Let’s hope that injustice is fixed. But even then, watch the shock as millions fall on the untender mercies of the Department for Work and Pensions, to discover what happened to benefits in the past decade. While never over-generous, by 2010 Labour had greatly lifted living standards for low earners, especially for children: Gordon Brown’s tax credits raised a million children and a million pensioners out of poverty. Since 2010, according to new research by Kerris Cooper and John Hills, a professor at the London School of Economics, children have lost a quarter of the support they had; chancellor George Osborne and his successors took out a staggering nearly £40bn from benefits. Never “all in this together”, Osborne justified it by raining down abuse on low-paid families. The hypocrisy: as the current editor of the London Evening Standard, he ran Christmas collections for poor families! The Resolution Foundation predicts a third of children falling into poverty by 2023.
Some cuts were secretive, uprating benefits by a meaner CPI not RPI inflation rate, a four-year freeze, and axing council tax support. Some made a noise – such as the bedroom tax, costing some families £14 week for a spare room. An early case was a Hartlepool family whose empty room belonged to their recently deceased 10-year-old. Housing benefit for renters was cut brutally. Introducing the two-child limit was exceptionally unjust.
New claimants confronting universal credit’s obstacles may join the half who find themselves propelled to food banks. Many new arrivals will join the 60% of claimants falling into debt and rent arrears while waiting at least five weeks for first payments. As with HMRC, a stripped-down DWP workforce is at risk of being overwhelmed. Some talking to the Treasury are shocked to find its staff clueless about the meanness of a benefits system they have cut and cut again. That explains Sunak’s sudden extra £20 a week and slight easing of housing benefit: they had no idea.
Torsten Bell, head of the Resolution Foundation, says people on £50,000 salaries have been anxiously asking him about benefits rates. They’re in for a shock, he says. Unlike the previous tax credit system, universal credit only allows savings of £6,000 (it takes steep deductions from savings up to £16,000). People hoping this is only temporary will be distraught at having to use up their rainy-day funds, often saved for years for a deposit on a home. The foundation is lobbying urgently to have this savings means-test dropped.
Hills says a couple with two children will get £266 a week. And take from that £115 – the average amount that housing benefit falls short of rental payments. Many new claimants will run up rent arrears. Expect them to plunge immediately into poverty, miles below the £384 minimum income standard for a family of four, says Hills.
Some singles will get a shock too. Under-35s will be living on £73, and only funded for a room in a shared flat, in the cheapest third of rentals in the area.
Many who see themselves as middle class will confront the reality of Britain’s nonexistent safety net. It is, says the IFS’s Paul Johnson, “extraordinarily low”. One piece of advice from all these experts I’ve talked to: apply immediately, to limit these delays and debts. “Too many will wait, borrow from family, deny it’s happening to them, feeling the stigma. Apply at once,” says Torsten Bell.
These millions discovering DWP brutality at first hand will no longer be deceived by the old poison shaming those on benefits as loafers, frauds and “not people like us”. Benefits offer penury, not a life of Riley. Rishi Sunak has been lavishly praised, not least for his empathic language: “We will be judged by our capacity for compassion”. But his compassion will be judged by how far he keeps benefit rates below the most basic poverty line.
Millions of people are about to discover something they didn’t know about British life. There is no longer a safety net. People who have paid tax and national insurance for years and never been near the social security system will be turning to it in their hour of need; yet far too late, like trapeze artists falling through the air, they will find that the net beneath them has been lowered dangerously close to the ground and is badly torn.
If these people once believed relentlessly misleading tabloid tales of benefit scroungers, they will have a rude awakening. They will find that when Iain Duncan Smith turned the screw on social security in 2012, he was right to warn claimants: “This is not an easy life any more, chum.” As if it ever was.
The chancellor, Rishi Sunak, has done well to honour 80% of wages for those “furloughed” from shut-down businesses – up to £2,500 a month. No one knows how many that covers and at what cost, but it was a macroeconomic necessity. One worry is the incapacity of the HMRC workforce, with 15,600 staff cut and 157 local offices with local knowledge closed: can they pay the wage subsidy to companies in time to save them? Many firms could still close, sending millions into unemployment.
The 15% self-employed are urgently seeking a matching plan, with the Treasury under intense pressure for a rapid response. Most of the self-employed are low-paid: their median income is just £10,000, according to Paul Johnson of the Institute for Fiscal Studies. Some won’t qualify, if they have earning partners. But many will have been forced into sham “self-employment” by tax-cheating companies. They will be desperate – and angry. The Resolution Foundation wants them paid 80% of average earnings over the past three years – or they will work through illness, rather than starve on £94 a week sickness benefit, says the RSA Populus poll.
Let’s hope that injustice is fixed. But even then, watch the shock as millions fall on the untender mercies of the Department for Work and Pensions, to discover what happened to benefits in the past decade. While never over-generous, by 2010 Labour had greatly lifted living standards for low earners, especially for children: Gordon Brown’s tax credits raised a million children and a million pensioners out of poverty. Since 2010, according to new research by Kerris Cooper and John Hills, a professor at the London School of Economics, children have lost a quarter of the support they had; chancellor George Osborne and his successors took out a staggering nearly £40bn from benefits. Never “all in this together”, Osborne justified it by raining down abuse on low-paid families. The hypocrisy: as the current editor of the London Evening Standard, he ran Christmas collections for poor families! The Resolution Foundation predicts a third of children falling into poverty by 2023.
Some cuts were secretive, uprating benefits by a meaner CPI not RPI inflation rate, a four-year freeze, and axing council tax support. Some made a noise – such as the bedroom tax, costing some families £14 week for a spare room. An early case was a Hartlepool family whose empty room belonged to their recently deceased 10-year-old. Housing benefit for renters was cut brutally. Introducing the two-child limit was exceptionally unjust.
New claimants confronting universal credit’s obstacles may join the half who find themselves propelled to food banks. Many new arrivals will join the 60% of claimants falling into debt and rent arrears while waiting at least five weeks for first payments. As with HMRC, a stripped-down DWP workforce is at risk of being overwhelmed. Some talking to the Treasury are shocked to find its staff clueless about the meanness of a benefits system they have cut and cut again. That explains Sunak’s sudden extra £20 a week and slight easing of housing benefit: they had no idea.
Torsten Bell, head of the Resolution Foundation, says people on £50,000 salaries have been anxiously asking him about benefits rates. They’re in for a shock, he says. Unlike the previous tax credit system, universal credit only allows savings of £6,000 (it takes steep deductions from savings up to £16,000). People hoping this is only temporary will be distraught at having to use up their rainy-day funds, often saved for years for a deposit on a home. The foundation is lobbying urgently to have this savings means-test dropped.
Hills says a couple with two children will get £266 a week. And take from that £115 – the average amount that housing benefit falls short of rental payments. Many new claimants will run up rent arrears. Expect them to plunge immediately into poverty, miles below the £384 minimum income standard for a family of four, says Hills.
Some singles will get a shock too. Under-35s will be living on £73, and only funded for a room in a shared flat, in the cheapest third of rentals in the area.
Many who see themselves as middle class will confront the reality of Britain’s nonexistent safety net. It is, says the IFS’s Paul Johnson, “extraordinarily low”. One piece of advice from all these experts I’ve talked to: apply immediately, to limit these delays and debts. “Too many will wait, borrow from family, deny it’s happening to them, feeling the stigma. Apply at once,” says Torsten Bell.
These millions discovering DWP brutality at first hand will no longer be deceived by the old poison shaming those on benefits as loafers, frauds and “not people like us”. Benefits offer penury, not a life of Riley. Rishi Sunak has been lavishly praised, not least for his empathic language: “We will be judged by our capacity for compassion”. But his compassion will be judged by how far he keeps benefit rates below the most basic poverty line.
Wednesday, 3 July 2019
Tuesday, 21 June 2016
Why boarding schools produce bad leaders
Nick Duffell in The Guardian
In Britain, the link between private boarding education and leadership is gold-plated. If their parents can afford it, children are sent away from home to walk a well-trodden path that leads straight from boarding school through Oxbridge to high office in institutions such as the judiciary, the army, the City and, especially, government. Our prime minister was only seven when he was sent away to board at Heatherdown preparatory school in Berkshire. Like so many of the men who hold leadership roles in Britain, he learned to adapt his young character to survive both the loss of his family and the demands of boarding school culture. The psychological impact of these formative experiences on Cameron and other boys who grow up to occupy positions of great power and responsibility cannot be overstated. It leaves them ill-prepared for relationships in the adult world and the nation with a cadre of leaders who perpetuate a culture of elitism, bullying and misogyny affecting the whole of society.
In Britain, the link between private boarding education and leadership is gold-plated. If their parents can afford it, children are sent away from home to walk a well-trodden path that leads straight from boarding school through Oxbridge to high office in institutions such as the judiciary, the army, the City and, especially, government. Our prime minister was only seven when he was sent away to board at Heatherdown preparatory school in Berkshire. Like so many of the men who hold leadership roles in Britain, he learned to adapt his young character to survive both the loss of his family and the demands of boarding school culture. The psychological impact of these formative experiences on Cameron and other boys who grow up to occupy positions of great power and responsibility cannot be overstated. It leaves them ill-prepared for relationships in the adult world and the nation with a cadre of leaders who perpetuate a culture of elitism, bullying and misogyny affecting the whole of society.
Nevertheless, this golden path is as sure today as it was 100 years ago, when men from such backgrounds led us into a disastrous war; it is familiar, sometimes mocked, but taken for granted. But it is less well known that costly, elite boarding consistently turns out people who appear much more competent than they actually are. They are particularly deficient in non-rational skills, such as those needed to sustain relationships, and are not, in fact, well-equipped to be leaders in today's world.
I have been doing psychotherapy with ex-boarders for 25 years and I am a former boarding-school teacher and boarder. My pioneering study of privileged abandonment always sparks controversy: so embedded in British life is boarding that many struggle to see beyond the elitism and understand its impact. The prevalence of institutionalised abuse is finally emerging to public scrutiny, but the effects of normalised parental neglect are more widespread and much less obvious. Am I saying, then, that David Cameron, and the majority of our ruling elite, were damaged by boarding?
It's complex. My studies show that children survive boarding by cutting off their feelings and constructing a defensively organised self that severely limits their later lives. Cameron, Boris Johnson, Jeremy Hunt, Andrew Mitchell, Oliver Letwin et al tick all the boxes for being boarding-school survivors. For socially privileged children are forced into a deal not of their choosing, where a normal family-based childhood is traded for the hothousing of entitlement. Prematurely separated from home and family, from love and touch, they must speedily reinvent themselves as self-reliant pseudo-adults.
Paradoxically, they then struggle to properly mature, since the child who was not allowed to grow up organically gets stranded, as it were, inside them. In consequence, an abandoned child complex within such adults ends up running the show. This is why many British politicians appear so boyish. They are also reluctant to open their ranks to women, who are strangers to them and unconsciously held responsible for their abandonment by their mothers. With about two-thirds of the current cabinet from such a background, the political implications of this syndrome are huge – because it's the children inside the men running the country who are effectively in charge.
Boarding children invariably construct a survival personality that endures long after school and operates strategically. On rigid timetables, in rule-bound institutions, they must be ever alert to staying out of trouble. Crucially, they must not look unhappy, childish or foolish – in any way vulnerable – or they will be bullied by their peers. So they dissociate from all these qualities, project them out on to others, and develop duplicitous personalities that are on the run, which is why ex-boarders make the best spies.
Now attached to this internal structure instead of a parent, the boarding child survives, but takes into adulthood a permanent unconscious anxiety and will rarely develop what Daniel Goleman calls emotional intelligence. In adulthood he sticks to the same tactics: whenever he senses a threat of being made to look foolish, he will strike. We see this in Cameron's over-reaction to Angela Eagle MP, less than a year into his new job. "Calm down, dear!" the PM patronisingly insisted, as if she were the one upset and not he. The opposite benches loved it, of course, howling "Flashman!" (the public school bully from Tom Brown's Schooldays), but they never take on the cause of these leadership defects.
Bullying is inevitable and endemic in 24/7 institutions full of abandoned and frightened kids. Ex-boarders' partners often report that it ends up ruining home life, many years later. Bullying pervades British society, especially in politics and the media, but, like boarding, we normalise it. When, in 2011, Jeremy Clarkson ranted that he would have striking public-sector workers shot, he was even defended by Cameron – it was apparently a bit of fun. No prizes for guessing where both men learned their styles. And no wonder that the House of Commons, with its adversarial architecture of Victorian Gothic – just like a public school chapel – runs on polarised debate and bullying.
Strategic survival has many styles: bullying is one; others include keeping your head down, becoming a charming bumbler, or keeping an incongruently unruffled smile in place, like health secretary Jeremy Hunt, former head boy at Charterhouse. In a remarkable 1994 BBC documentary called The Making of Them, whose title I borrowed for my first book, young boarders were discreetly filmed over their first few weeks at prep school. Viewers can witness the "strategic survival personality" in the process of being built. "Boarding school," says nine-year-old Freddy, puffing himself up, putting on his Very Serious Face and staring at the camera, "has changed me, and the one thing I can do now is get used [to it]". This false independence, this display of pseudo-adult seriousness is as evident in the theatrical concern of Cameron as it was in Tony Blair. It displays the strategic duplicity learned in childhood; it is hard to get rid of, and, disastrously, deceives even its creator.
The social privilege of boarding is psychologically double-edged: it both creates shame that prevents sufferers from acknowledging their problems, as well as unconscious entitlement that explains why ex-boarder leaders are brittle and defensive while still projecting confidence. Boris is so supremely confident that he needs neither surname nor adult haircut; he trusts his buffoonery to distract the public from what Conrad Black called "a sly fox disguised as a teddy bear". On the steps of St Paul's, Boris commanded the Occupy movement: "In the name of God and Mammon, go!" Was it a lark – Boris doing Monty Python? Or a coded message, announcing someone who, for 10 years, heard the King James Bible read in chapel at Eton? Those who don't recognise this language, it suggests, have no right to be here, so they should just clear off.
This anachronistic entitlement cannot easily be renounced: it compensates for years without love, touch or family, for a personality under stress, for the lack of emotional, relational and sexual maturation. In my new book, Wounded Leaders, I trace the history of British elitism and the negative attitude towards children to colonial times and what I call the "rational man project", whose Victorian boarding schools were industrial power stations churning out stoic, superior leaders for the empire.
Recent evidence from neuroscience experts shows what a poor training for leaderships this actually is. In short, you cannot make good decisions without emotional information (Professor Antonio Damasio); nor grow a flexible brain without good attachments (Dr Sue Gerhardt); nor interpret facial signals if your heart has had to close down (Professor Stephen Porges); nor see the big picture if your brain has been fed on a strict diet of rationality (Dr Iain McGilchrist). These factors underpin Will Hutton's view that "the political judgments of the Tory party have, over the centuries, been almost continuously wrong".
With survival but not empathy on his school curriculum from age seven, Cameron is unlikely to make good decisions based on making relationships in Europe, as John Major could. He can talk of leading Europe, but not of belonging to it. Ex-boarder leaders cannot conceive of communal solutions, because they haven't had enough belonging at home to understand what it means. Instead, they are limited to esprit de corps with their own kind. In order to boost his standing with the rightwingers in his party, Cameron still thinks he can bully for concessions, make more supposedly "robust" vetos.
His European counterparts don't operate like this. Angela Merkel has held multiple fragile coalitions together through difficult times by means of her skill in relationships and collaboration. Though deadlocked at home, Barack Obama impressed both sides of British politics and in 2009 entered the hostile atmosphere of the Kremlin to befriend the then-president Dmitry Medvedev and make headway on a difficult disarmament treaty. In a subsequent meeting with the real power behind the throne, Obama invited Vladimir Putin to expound for an hour on what hadn't worked in recent Russian-American relationships, before responding. Despite their elitist education, and because of it, our own "wounded leaders" can't manage such statesmanship.
To change our politics, we'll have to change our education system. Today, most senior clinicians recognise boarding syndrome, several of whom recently signed a letter to the Observer calling for the end of early boarding. Its elitism ought to motivate the left. The Attlee government intended to disband the public schools, but not even Wilson's dared to. There's a cash problem: boarding is worth billions and has a massive lobby. Unlike most other European countries, our state does not contribute a per capita sum towards private education, so dismantling these schools, which still enjoy charitable status, would be costly. But can we really afford to sacrifice any more children for the sake of second-rate leadership?
I have been doing psychotherapy with ex-boarders for 25 years and I am a former boarding-school teacher and boarder. My pioneering study of privileged abandonment always sparks controversy: so embedded in British life is boarding that many struggle to see beyond the elitism and understand its impact. The prevalence of institutionalised abuse is finally emerging to public scrutiny, but the effects of normalised parental neglect are more widespread and much less obvious. Am I saying, then, that David Cameron, and the majority of our ruling elite, were damaged by boarding?
It's complex. My studies show that children survive boarding by cutting off their feelings and constructing a defensively organised self that severely limits their later lives. Cameron, Boris Johnson, Jeremy Hunt, Andrew Mitchell, Oliver Letwin et al tick all the boxes for being boarding-school survivors. For socially privileged children are forced into a deal not of their choosing, where a normal family-based childhood is traded for the hothousing of entitlement. Prematurely separated from home and family, from love and touch, they must speedily reinvent themselves as self-reliant pseudo-adults.
Paradoxically, they then struggle to properly mature, since the child who was not allowed to grow up organically gets stranded, as it were, inside them. In consequence, an abandoned child complex within such adults ends up running the show. This is why many British politicians appear so boyish. They are also reluctant to open their ranks to women, who are strangers to them and unconsciously held responsible for their abandonment by their mothers. With about two-thirds of the current cabinet from such a background, the political implications of this syndrome are huge – because it's the children inside the men running the country who are effectively in charge.
Boarding children invariably construct a survival personality that endures long after school and operates strategically. On rigid timetables, in rule-bound institutions, they must be ever alert to staying out of trouble. Crucially, they must not look unhappy, childish or foolish – in any way vulnerable – or they will be bullied by their peers. So they dissociate from all these qualities, project them out on to others, and develop duplicitous personalities that are on the run, which is why ex-boarders make the best spies.
Now attached to this internal structure instead of a parent, the boarding child survives, but takes into adulthood a permanent unconscious anxiety and will rarely develop what Daniel Goleman calls emotional intelligence. In adulthood he sticks to the same tactics: whenever he senses a threat of being made to look foolish, he will strike. We see this in Cameron's over-reaction to Angela Eagle MP, less than a year into his new job. "Calm down, dear!" the PM patronisingly insisted, as if she were the one upset and not he. The opposite benches loved it, of course, howling "Flashman!" (the public school bully from Tom Brown's Schooldays), but they never take on the cause of these leadership defects.
Bullying is inevitable and endemic in 24/7 institutions full of abandoned and frightened kids. Ex-boarders' partners often report that it ends up ruining home life, many years later. Bullying pervades British society, especially in politics and the media, but, like boarding, we normalise it. When, in 2011, Jeremy Clarkson ranted that he would have striking public-sector workers shot, he was even defended by Cameron – it was apparently a bit of fun. No prizes for guessing where both men learned their styles. And no wonder that the House of Commons, with its adversarial architecture of Victorian Gothic – just like a public school chapel – runs on polarised debate and bullying.
Strategic survival has many styles: bullying is one; others include keeping your head down, becoming a charming bumbler, or keeping an incongruently unruffled smile in place, like health secretary Jeremy Hunt, former head boy at Charterhouse. In a remarkable 1994 BBC documentary called The Making of Them, whose title I borrowed for my first book, young boarders were discreetly filmed over their first few weeks at prep school. Viewers can witness the "strategic survival personality" in the process of being built. "Boarding school," says nine-year-old Freddy, puffing himself up, putting on his Very Serious Face and staring at the camera, "has changed me, and the one thing I can do now is get used [to it]". This false independence, this display of pseudo-adult seriousness is as evident in the theatrical concern of Cameron as it was in Tony Blair. It displays the strategic duplicity learned in childhood; it is hard to get rid of, and, disastrously, deceives even its creator.
The social privilege of boarding is psychologically double-edged: it both creates shame that prevents sufferers from acknowledging their problems, as well as unconscious entitlement that explains why ex-boarder leaders are brittle and defensive while still projecting confidence. Boris is so supremely confident that he needs neither surname nor adult haircut; he trusts his buffoonery to distract the public from what Conrad Black called "a sly fox disguised as a teddy bear". On the steps of St Paul's, Boris commanded the Occupy movement: "In the name of God and Mammon, go!" Was it a lark – Boris doing Monty Python? Or a coded message, announcing someone who, for 10 years, heard the King James Bible read in chapel at Eton? Those who don't recognise this language, it suggests, have no right to be here, so they should just clear off.
This anachronistic entitlement cannot easily be renounced: it compensates for years without love, touch or family, for a personality under stress, for the lack of emotional, relational and sexual maturation. In my new book, Wounded Leaders, I trace the history of British elitism and the negative attitude towards children to colonial times and what I call the "rational man project", whose Victorian boarding schools were industrial power stations churning out stoic, superior leaders for the empire.
Recent evidence from neuroscience experts shows what a poor training for leaderships this actually is. In short, you cannot make good decisions without emotional information (Professor Antonio Damasio); nor grow a flexible brain without good attachments (Dr Sue Gerhardt); nor interpret facial signals if your heart has had to close down (Professor Stephen Porges); nor see the big picture if your brain has been fed on a strict diet of rationality (Dr Iain McGilchrist). These factors underpin Will Hutton's view that "the political judgments of the Tory party have, over the centuries, been almost continuously wrong".
With survival but not empathy on his school curriculum from age seven, Cameron is unlikely to make good decisions based on making relationships in Europe, as John Major could. He can talk of leading Europe, but not of belonging to it. Ex-boarder leaders cannot conceive of communal solutions, because they haven't had enough belonging at home to understand what it means. Instead, they are limited to esprit de corps with their own kind. In order to boost his standing with the rightwingers in his party, Cameron still thinks he can bully for concessions, make more supposedly "robust" vetos.
His European counterparts don't operate like this. Angela Merkel has held multiple fragile coalitions together through difficult times by means of her skill in relationships and collaboration. Though deadlocked at home, Barack Obama impressed both sides of British politics and in 2009 entered the hostile atmosphere of the Kremlin to befriend the then-president Dmitry Medvedev and make headway on a difficult disarmament treaty. In a subsequent meeting with the real power behind the throne, Obama invited Vladimir Putin to expound for an hour on what hadn't worked in recent Russian-American relationships, before responding. Despite their elitist education, and because of it, our own "wounded leaders" can't manage such statesmanship.
To change our politics, we'll have to change our education system. Today, most senior clinicians recognise boarding syndrome, several of whom recently signed a letter to the Observer calling for the end of early boarding. Its elitism ought to motivate the left. The Attlee government intended to disband the public schools, but not even Wilson's dared to. There's a cash problem: boarding is worth billions and has a massive lobby. Unlike most other European countries, our state does not contribute a per capita sum towards private education, so dismantling these schools, which still enjoy charitable status, would be costly. But can we really afford to sacrifice any more children for the sake of second-rate leadership?
Thursday, 15 October 2015
We’re not as selfish as we think we are. Here’s the proof
George Monbiot in The Guardian
Do you find yourself thrashing against the tide of human indifference and selfishness? Are you oppressed by the sense that while you care, others don’t? That, because of humankind’s callousness, civilisation and the rest of life on Earth are basically stuffed? If so, you are not alone. But neither are you right.
A study by the Common Cause Foundation, due to be published next month, reveals two transformative findings. The first is that a large majority of the 1,000 people they surveyed – 74% – identifies more strongly with unselfish values than with selfish values. This means that they are more interested in helpfulness, honesty, forgiveness and justice than in money, fame, status and power. The second is that a similar majority – 78% – believes others to be more selfish than they really are. In other words, we have made a terrible mistake about other people’s minds.
The revelation that humanity’s dominant characteristic is, er, humanity will come as no surprise to those who have followed recent developments in behavioural and social sciences. People, these findings suggest, are basically and inherently nice.
A review article in the journal Frontiers in Psychology points out that our behaviour towards unrelated members of our species is “spectacularly unusual when compared to other animals”. While chimpanzees might share food with members of their own group, though usually only after being plagued by aggressive begging, they tend to react violently towards strangers. Chimpanzees, the authors note, behave more like the homo economicus of neoliberal mythology than people do.
Humans, by contrast, are ultrasocial: possessed of an enhanced capacity for empathy, an unparalleled sensitivity to the needs of others, a unique level of concern about their welfare, and an ability to create moral norms that generalise and enforce these tendencies.
Such traits emerge so early in our lives that they appear to be innate. In other words, it seems that we have evolved to be this way. By the age of 14 months,children begin to help each other, for example by handing over objects another child can’t reach. By the time they are two, they start sharing things they value. By the age of three, they start to protest against other people’s violation of moral norms.
A fascinating paper in the journal Infancy reveals that reward has nothing to do with it. Three- to five-year-olds are less likely to help someone a second time if they have been rewarded for doing it the first time. In other words, extrinsic rewards appear to undermine the intrinsic desire to help. (Parents, economists and government ministers, please note.) The study also discovered that children of this age are more inclined to help people if they perceive them to be suffering, and that they want to see someone helped whether or not they do it themselves. This suggests that they are motivated by a genuine concern for other people’s welfare, rather than by a desire to look good.
Why? How would the hard logic of evolution produce such outcomes? This is the subject of heated debate. One school of thought contends that altruism is a logical response to living in small groups of closely related people, and evolution has failed to catch up with the fact that we now live in large groups, mostly composed of strangers.
Another argues that large groups containing high numbers of altruists will outcompete large groups which contain high numbers of selfish people. A third hypothesis insists that a tendency towards collaboration enhances your own survival, regardless of the group in which you might find yourself. Whatever the mechanism might be, the outcome should be a cause of celebration.
‘Philosophers produced persuasive, influential and catastrophically mistaken accounts of the state of nature.’ Photograph: Time Life Pictures/Getty Images
So why do we retain such a dim view of human nature? Partly, perhaps, for historical reasons. Philosophers from Hobbes to Rousseau, Malthus toSchopenhauer, whose understanding of human evolution was limited to the Book of Genesis, produced persuasive, influential and catastrophically mistaken accounts of “the state of nature” (our innate, ancestral characteristics). Their speculations on this subject should long ago have been parked on a high shelf marked “historical curiosities”. But somehow they still seem to exert a grip on our minds.
Another problem is that – almost by definition – many of those who dominate public life have a peculiar fixation on fame, money and power. Their extreme self-centredness places them in a small minority, but, because we see them everywhere, we assume that they are representative of humanity.
The media worships wealth and power, and sometimes launches furious attacks on people who behave altruistically. In the Daily Mail last month, Richard Littlejohn described Yvette Cooper’s decision to open her home to refugees as proof that “noisy emoting has replaced quiet intelligence” (quiet intelligence being one of his defining qualities). “It’s all about political opportunism and humanitarian posturing,” he theorised, before boasting that he doesn’t “give a damn” about the suffering of people fleeing Syria. I note with interest the platform given to people who speak and write as if they are psychopaths.
The effects of an undue pessimism about human nature are momentous. As the foundation’s survey and interviews reveal, those who have the bleakest view of humanity are the least likely to vote. What’s the point, they reason, if everyone else votes only in their own selfish interests? Interestingly, and alarmingly for people of my political persuasion, it also discovered that liberals tend to possess a dimmer view of other people than conservatives do. Do you want to grow the electorate? Do you want progressive politics to flourish? Then spread the word that other people are broadly well-intentioned.
Misanthropy grants a free pass to the grasping, power-mad minority who tend to dominate our political systems. If only we knew how unusual they are, we might be more inclined to shun them and seek better leaders. It contributes to the real danger we confront: not a general selfishness, but a general passivity. Billions of decent people tut and shake their heads as the world burns, immobilised by the conviction that no one else cares.
You are not alone. The world is with you, even if it has not found its voice.
Do you find yourself thrashing against the tide of human indifference and selfishness? Are you oppressed by the sense that while you care, others don’t? That, because of humankind’s callousness, civilisation and the rest of life on Earth are basically stuffed? If so, you are not alone. But neither are you right.
A study by the Common Cause Foundation, due to be published next month, reveals two transformative findings. The first is that a large majority of the 1,000 people they surveyed – 74% – identifies more strongly with unselfish values than with selfish values. This means that they are more interested in helpfulness, honesty, forgiveness and justice than in money, fame, status and power. The second is that a similar majority – 78% – believes others to be more selfish than they really are. In other words, we have made a terrible mistake about other people’s minds.
The revelation that humanity’s dominant characteristic is, er, humanity will come as no surprise to those who have followed recent developments in behavioural and social sciences. People, these findings suggest, are basically and inherently nice.
A review article in the journal Frontiers in Psychology points out that our behaviour towards unrelated members of our species is “spectacularly unusual when compared to other animals”. While chimpanzees might share food with members of their own group, though usually only after being plagued by aggressive begging, they tend to react violently towards strangers. Chimpanzees, the authors note, behave more like the homo economicus of neoliberal mythology than people do.
Humans, by contrast, are ultrasocial: possessed of an enhanced capacity for empathy, an unparalleled sensitivity to the needs of others, a unique level of concern about their welfare, and an ability to create moral norms that generalise and enforce these tendencies.
Such traits emerge so early in our lives that they appear to be innate. In other words, it seems that we have evolved to be this way. By the age of 14 months,children begin to help each other, for example by handing over objects another child can’t reach. By the time they are two, they start sharing things they value. By the age of three, they start to protest against other people’s violation of moral norms.
A fascinating paper in the journal Infancy reveals that reward has nothing to do with it. Three- to five-year-olds are less likely to help someone a second time if they have been rewarded for doing it the first time. In other words, extrinsic rewards appear to undermine the intrinsic desire to help. (Parents, economists and government ministers, please note.) The study also discovered that children of this age are more inclined to help people if they perceive them to be suffering, and that they want to see someone helped whether or not they do it themselves. This suggests that they are motivated by a genuine concern for other people’s welfare, rather than by a desire to look good.
Why? How would the hard logic of evolution produce such outcomes? This is the subject of heated debate. One school of thought contends that altruism is a logical response to living in small groups of closely related people, and evolution has failed to catch up with the fact that we now live in large groups, mostly composed of strangers.
Another argues that large groups containing high numbers of altruists will outcompete large groups which contain high numbers of selfish people. A third hypothesis insists that a tendency towards collaboration enhances your own survival, regardless of the group in which you might find yourself. Whatever the mechanism might be, the outcome should be a cause of celebration.
‘Philosophers produced persuasive, influential and catastrophically mistaken accounts of the state of nature.’ Photograph: Time Life Pictures/Getty Images
So why do we retain such a dim view of human nature? Partly, perhaps, for historical reasons. Philosophers from Hobbes to Rousseau, Malthus toSchopenhauer, whose understanding of human evolution was limited to the Book of Genesis, produced persuasive, influential and catastrophically mistaken accounts of “the state of nature” (our innate, ancestral characteristics). Their speculations on this subject should long ago have been parked on a high shelf marked “historical curiosities”. But somehow they still seem to exert a grip on our minds.
Another problem is that – almost by definition – many of those who dominate public life have a peculiar fixation on fame, money and power. Their extreme self-centredness places them in a small minority, but, because we see them everywhere, we assume that they are representative of humanity.
The media worships wealth and power, and sometimes launches furious attacks on people who behave altruistically. In the Daily Mail last month, Richard Littlejohn described Yvette Cooper’s decision to open her home to refugees as proof that “noisy emoting has replaced quiet intelligence” (quiet intelligence being one of his defining qualities). “It’s all about political opportunism and humanitarian posturing,” he theorised, before boasting that he doesn’t “give a damn” about the suffering of people fleeing Syria. I note with interest the platform given to people who speak and write as if they are psychopaths.
The effects of an undue pessimism about human nature are momentous. As the foundation’s survey and interviews reveal, those who have the bleakest view of humanity are the least likely to vote. What’s the point, they reason, if everyone else votes only in their own selfish interests? Interestingly, and alarmingly for people of my political persuasion, it also discovered that liberals tend to possess a dimmer view of other people than conservatives do. Do you want to grow the electorate? Do you want progressive politics to flourish? Then spread the word that other people are broadly well-intentioned.
Misanthropy grants a free pass to the grasping, power-mad minority who tend to dominate our political systems. If only we knew how unusual they are, we might be more inclined to shun them and seek better leaders. It contributes to the real danger we confront: not a general selfishness, but a general passivity. Billions of decent people tut and shake their heads as the world burns, immobilised by the conviction that no one else cares.
You are not alone. The world is with you, even if it has not found its voice.
Sunday, 3 May 2015
Why all medicine men should watch Munnabhai M.B.B.S
Shuvendu Sen in The Times of India
It does not have the somber ambiance of The Doctor, where a brash MD himself succumbs to throat cancer and is hushed to humility. It does not carry the macabre interaction of a supposedly psychologically disturbed man and a tyrannical nurse as seen in One Flew Over the Cuckoo’s Nest. Neither does it inspire an awakening as Philadelphia did through a gay lawyer fighting AIDS.
Munnabhai MBBS is anything but the tempting medical plot hashing out tears, tension and hope. It walks clear of such obvious seductions. Truth be told, the movie is as loud as it can get, carries all the ingredients of Bollywood absurdity and harps on emotions, raw and running. But take a moment to peer beneath the rubble and you would smell a treasure. A rare treasure’s takes on a mission that has degenerated into a profession soaked with cynicism and slit throat parlance. And I am no film reviewer.
Let us take an earthly stand. When was the last time, we physicians have put our right hands up and taken the oath that we would take care of patients over and above vested interests? When was the last time, save glorious exceptions, we have crossed the borders of our financial gains and taken a bow for the penniless sufferer? When was the last time we thanked the hospital sweeper for his services to patient care? For that matter, when was the last time a medical book was written to highlight the absolute necessity to reach out to a stage four cancer patient other than through mindless chemotherapy and pain medications? Fact remains that medicine, like none other profession has become the yardstick of a cultivated upper lip vocation, to pursue and prevail. In our pursuit for perfection we have lost the imperfect patient.
And the fact that Munna bhai, despite all his convivial and genteel mindset, was a full blown quack, a rank outsider, drenched in liquor, roadside patois and all that was coarse and callous, made the white coat adorned messiahs look even more like bloodless bodies. Harsh words, but if anything had been flushed down the drain in the practice of medicine, it had to be empathy and emotions. Formless jottings have replaced tender words. Machines have superseded probing minds. An impatient doctor sits across the floor, rummaging the symptoms, inaccessible to the sufferer.
But of course, Munnabhai M.B.B.S has its own share of absolute lunacy. The frequent fist fights, the semi clad on-campus dance and the lugubrious antics are a far cry from the austere charm and book like precision of its western counterparts. But there’s a reason why British Medical Journal took a note of this movie. One suspects the makers of this movie played the human mind well.
Sometimes the finest sustains longer when drowned under the gross. The fine trickle beneath the plunging waves has always made its presence felt. Cure has always been the visible highpoint of medicine. It is the unseen, unspoken care that needs visibility. Munna bhai was all about that care.
Saturday, 24 January 2015
Why don’t abused women just leave their partners? Why don’t poor people just spend less? Why do people in positions of power ask so many stupid questions?
Lucy Mangan in The Guardian
Last week, I took part in a comedy night to raise money for the charity Refuge, which supports women and children who have experienced domestic violence. It was a great night: partly because it raised several thousands of pounds for the cause; partly because it was sponsored by Benefit cosmetics, and the idea of a benefit being sponsored by Benefit pleased me greatly; and partly because standup comedian Bridget Christie finished her act with a plea for all laydeez to stop waxing, spraying, deodorising, strimming and surgically trimming their – well, let’s call it “that part of ourselves historically judged to be the seat of all our femininity and womanly powers” – and instead celebrate our individuality by thinking of those parts as “unique, special – like snowflakes. Made of gammon”, which was both a new thought and a new image, neither of which has left my mind since.
Less uplifting, however, was the number of times I heard, when I mentioned Refuge to people, some variant of: “But what I don’t understand is – why don’t these women just leave?”
We don’t need, I think – I hope – to detail too extensively here the exact answer to that question. Bullet points: an immediate fear of being punched, kicked, bitten, gouged or killed, and of the same happening to your children, preceded by months or years of exploitation of the weakest points in your psyche by a master of the art; an erosion of your self-confidence, liberty, agency and financial independence (if you had any to begin with), coupled with a sense of shame and stigma and a lack of practical options; no money, no supportive family or friends, nowhere to run.
So, let’s concentrate instead on the lack of imagination, the lack of empathy inherent in that question. Because it shapes a lot of questions, and particularly those that animate government policy and the political discourse that will start filling the airwaves more and more as we move towards the election.
Politicians, for example, are apparently completely baffled by Poor People’s propensity to do harmful things, often expensively, to themselves. (That’s politicians of all stripes – it’s just that the left wing wrings its hands and feels helplessly sorry for Them, while Tories are pretty sure They are just animals in need of better training.) The underclass eats fast food, drinks and smokes, and some of its more unruly members even take drugs. Why? Why?
Listen, I always want to say, if you’re genuinely mystified, answer me this: have you never had a really bad day and really wanted – nay, needed – an extra glass of Montrachet on the roof terrace in the evening? Or such a chaotic, miserable week that you’ve ended up with a takeaway five nights out of seven instead of delving into Nigella’s latest?
You have? Why, splendid. Now imagine if your whole life were not just like that one bad day, but even worse. All the time. No let-up. No end in sight. No, you can’t go on holiday. No, you can’t cash anything in and retire. No. How would you react? No, you’ve not got a marketable skills set. You don’t know anyone who can give you a job. No. No.
And on we’d go. “Why do the poor not always take the very cheapest option – in food, travel, rent, utilities or a hundred other things you can find if you or an obliging Spad or unpaid intern trawl and filter case studies for long enough – and stop being so, y’know, poor that way?” someone will ask. And some kind soul – not me, I’d be off for a lie down and some pills by this time – would ask if the questioner had ever been under so much pressure that he’d had to throw money at a problem to secure an immediate answer, to get something rather than nothing, even if it meant paying over the odds, perhaps because someone was exploiting your desperation?
Oh, you have? Well, that bond issue you missed because you had a cashflow crisis after buying the villa in Amalfi, and that box at Glyndebourne for your parents’ wedding anniversary you forgot about till almost too late, have their parallels with furniture for a council flat or with a child’s present bought on punitively interest-rated credit … and so on, until somewhere along the line our boy would have to admit that he shared the same irrational impulses as people all along the socioeconomic scale, differing only in degree of consequences, not in kind.
I don’t understand how the people in charge of us all don’t understand. If you are genuinely unable to apply your imagination and extend your empathy far enough – and you don’t have to do it all at once; little by little will suffice, but you must get there – then you are a sociopath, and we should all be protected from your actions. If you are in fact able and choose not to, then you’re something quite a lot worse.
So, these are the questions I’d like to see pursued once the televised prime ministerial debates begin (if enough speakers agree to turn up, natch): have you ever had a bad day? Have you ever been really, really tired? Have you ever been alone, or frightened, or not had a choice about something? If yes, was your response unique among man? If no, are you a madman or a liar? Do tell. Do tell.
Why Readers, Scientifically, Are The Best People To Fall In Love With
Ever finished a book? I mean, truly finished one? Cover to cover. Closed the spine with that slow awakening that comes with reentering consciousness?
You take a breath, deep from the bottom of your lungs and sit there. Book in both hands, your head staring down at the cover, back page or wall in front of you.
You’re grateful, thoughtful, pensive. You feel like a piece of you was just gained and lost. You’ve just experienced something deep, something intimate. (Maybe, erotic?) You just had an intense and somewhat transient metamorphosis.
Like falling in love with a stranger you will never see again, you ache with the yearning and sadness of an ended affair, but at the same time, feel satisfied. Full from the experience, the connection, the richness that comes after digesting another soul. You feel fed, if only for a little while.
This type of reading, according to TIME magazine’s Annie Murphy Paul, is called “deep reading,” a practice that is soon to be extinct now that people are skimming more and reading less.
Readers, like voicemail leavers and card writers, are now a dying breed, their numbers decreasing with every GIF list and online tabloid.
The worst part about this looming extinction is that readers are proven to be nicer and smarter than the average human, and maybe the only people worth falling in love with on this shallow hell on earth.
According to both 2006 and 2009 studies published by Raymond Mar, a psychologist at York University in Canada, and Keith Oatley, a professor of cognitive psychology at the University of Toronto, those who read fiction are capable of the most empathy and “theory of mind,” which is the ability to hold opinions, beliefs and interests apart from their own.
They can entertain other ideas, without rejecting them and still retain their own. While this is supposed to be an innate trait in all humans, it requires varying levels of social experiences to bring into fruition and probably the reason your last partner was such a narcissist.
Did you ever see your ex with a book? Did you ever talk about books? If you didn’t, maybe you should think about changing your type.
It’s no surprise that readers are better people. Having experienced someone else’s life through abstract eyes, they’ve learned what it’s like to leave their bodies and see the world through other frames of reference.
They have access to hundreds of souls, and the collected wisdom of all them. They have seen things you’ll never understand and have experienced deaths of people you’ll never know.
They’ve learned what it’s like to be a woman, and a man. They know what it’s like to watch someone suffer. They are wise beyond their years.
Another 2010 study by Mar reinforces this idea with results that prove the more stories children have read to them, the keener their “theory of mind.” So while everyone thinks their kids are the best, the ones who read have the edge as they truly are the wiser, more adaptable and understanding children.
Because reading is something that molds you and adds to your character. Each triumph, lesson and pivotal moment of the protagonist becomes your own.
Every ache, pain and harsh truth becomes yours to bear. You’ve traveled with authors and experienced the pain, sorrow and anguish they suffered while writing through it. You’ve lived a thousand lives and come back to learn from each of them.
If you’re still looking for someone to complete you, to fill the void of your singly-healed heart, look for the breed that’s dying out. You will find them in coffee shops, parks and subways.
You will see them with backpacks, shoulder bags and suitcases. They will be inquisitive and soulful, and you will know by the first few minutes of talking to them.
They Won’t Talk To You… They’ll Speak To You
They will write you letters and texts in verse. They are verbose, but not in the obnoxious way. They do not merely answer questions and give statements, but counter with deep thoughts and profound theories. They will enrapture you with their knowledge of words and ideas.
According to the study, “What Reading Does For The Mind” by Anne E. Cunningham of the University of California, Berkeley, reading provides a vocabulary lesson that children could never attain by schooling.
According to Cunningham, “the bulk of vocabulary growth during a child’s lifetime occurs indirectly through language exposure rather than through direct teaching.”
Do yourself a favor and date someone who really knows how to use their tongue.
They Don’t Just Get You… They Understand You
You should only fall in love with someone who can see your soul. It should be someone who has reached inside you and holds those innermost parts of you no one could find before. It should be someone who doesn’t just know you, but wholly and completely understands you.
According to Psychologist David Comer Kidd, at the New School for Social Research, “What great writers do is to turn you into the writer. In literary fiction, the incompleteness of the characters turns your mind to trying to understand the minds of others.”
This is proved over and over again, the more people take to reading. Their ability to connect with characters they haven’t met makes their understanding of the people around them much easier.
They have the capacity for empathy. They may not always agree with you, but they will try to see things from your point of view.
They’re Not Just Smart… They’re Wise
Being overly smart is obnoxious, being wise is a turn on. There’s something irresistible about someone you can learn from. The need for banter and witty conversation is more imperative than you may believe, and falling in love with a reader will enhance not just the conversation, but the level of it.
According to Cunningham, readers are more intelligent, due to their increased vocabulary and memory skills, along with their ability to spot patterns. They have higher cognitive functions than the average non-reader and can communicate more thoroughly and effectively.
Finding someone who reads is like dating a thousand souls. It’s gaining the experience they’ve gained from everything they’ve ever read and the wisdom that comes with those experiences. It’s like dating a professor, a romantic and an explorer.
If you date someone who reads, then you, too, will live a thousand different lives.
Thursday, 8 May 2014
Why psychopaths are more successful
Andy McNab and Oxford psychology professor Kevin Dutton in The Telegraph reveal how acting like psychopaths could help us in work, life and love
Behaving like a psychopath could help you in your career and love life. It’s counterintuitive – who, after all, would hire Hannibal Lecter or want to date Norman Bates – but that’s the idea behind The Good Psychopath’s Guide to Success, part popular science book, part self-help guide fromAndy McNab and Oxford psychology professor Kevin Dutton.
“I wanted to debunk the myth that all psychopaths are bad,” says Dutton, who has explored this subject before. “I’d done research with the special forces, with surgeons, with top hedge fund managers and barristers. Almost all of them had psychopathic traits, but they’d harnessed them in ways to make them better at what they do.”
It was through this research that he met retired SAS sergeant and bestselling author McNab, who in tests exhibited many of these psychopathic traits, including ruthlessness, fearlessness, impulsivity, reduced empathy, developed self-confidence and lack of remorse.
“There’s no one thing that makes a psychopath,” Dutton explains. “You want to think of those traits being like the dials on a studio mixing desk, that you can turn up and down in different situations – if they’re all turned up to maximum, then you’re a dysfunctional psychopath.
As one dysfunctional psychopath – who was serving a life sentence for multiple murders – put it to Dutton: “It’s not that we’re bad, it’s that we’ve got too much of a good thing.”
How, then, can you act more like a psychopath in your everyday life?
IN BUSINESS
Focus
“If I’m in a hostage situation I’d rather have a psychopath coming through the door than anyone else because I know he’s going to be completely focussed on the job in hand,” says McNab.
The ability psychopaths have to turn down their empathy and block out other concerns make them the best operators in high-pressure environments, he says. “If I was on trial, I’d want a psychopath [to represent me] too. I want someone who’d be able to rip people apart in the witness box, go back to their family and not think anything more about it, because it’s just a job for them.”
Fearlessness
The lack of fear which characterises psychopaths could also help people in the work place, says Dutton, who asks of the book’s readers: “What would I do in this situation if I wasn’t afraid?” (It matches, almost word for word, a sign which greets visitors to Facebook’s California HQ, “What Would You Do If You Weren't Afraid?” though Dutton insists this is coincidental.)
“If it’s asking for a raise or picking up the phone to call someone you wouldn’t otherwise, functioning psychopaths have a natural advantage in that they can turn this fear down.”
Lack of empathy
But it’s important, McNab says, not to turn down the ‘empathy dial’ completely when doing business. “You don’t want to be a Gordon Gekko character, screwing people over all the time. They get hurt once but you get hurt forever because they’ll never trust you again. That’s the difference between a good and a bad psychopath: knowing when to turn that up and when to kill it.”
IN RELATIONSHIPS
Fearlessness
One dysfunctional psychopath Dutton worked with used to have a competition when out with his friends: not to see who could get the most phone numbers from women but see who could get the most rejections. “It’s something anyone could learn from,” Dutton says.
“Once you get used to being rejected it doesn’t hurt, you realise it doesn’t matter. Then your confidence gets up and you start approaching everyone – you’re coming across as less confident, less worried and your hit rate starts going up. It’s a great example of how you can turn this fear down if you work on it.”
Ruthlessness
“A lot of the problems in relationships come from the fact that people stick in them when they’d be better off out,” says McNab, who had been married five times – though has been with his current wife for 14 years. “You have to know when to cut loose.”
Self-confidence
Psychopaths never mind striking out on their own – and this is a good example to follow, Dutton says, if you start feeling constrained by your friends. “Your friends might be smoking and drinking all the time while you’ve decided to get fit. You have to be prepared to stand apart sometimes. It doesn’t mean ditching them, it’s just healthy to be your own person once in a while.”
When it comes to self-confidence, as with all the psychopathic traits the pair explore, the most important thing is to be able to strike a balance. To anyone worrying that the book will create a wave of unfeeling monsters, Dutton says: “We are absolutely not aiming to turn people into psychopaths.
“It’s for people who have those mixing dials turned down too low and need to get them up.”
Tuesday, 10 December 2013
Materialism: a system that eats us from the inside out
Owning more doesn't bring happiness: 'the material pursuit of self-esteem reduces self-esteem.' Photograph: Dominic Lipinski/PA
That they are crass, brash and trashy goes without saying. But there is something in the pictures posted on Rich Kids of Instagram (and highlighted by the Guardian last week) that inspires more than the usual revulsion towards crude displays of opulence. There is a shadow in these photos – photos of a young man wearing all four of his Rolex watches, a youth posing in front of his helicopter, endless pictures of cars, yachts, shoes, mansions, swimming pools and spoilt white boys throwing gangster poses in private jets – of something worse: something that, after you have seen a few dozen, becomes disorienting, even distressing.
The pictures are, of course, intended to incite envy. They reek instead of desperation. The young men and women seem lost in their designer clothes, dwarfed and dehumanised by their possessions, as if ownership has gone into reverse. A girl's head barely emerges from the haul of Chanel, Dior and Hermes shopping bags she has piled on her vast bed. It's captioned "shoppy shoppy" and "#goldrush", but a photograph whose purpose is to illustrate plenty seems instead to depict a void. She's alone with her bags and her image in the mirror, in a scene that seems saturated with despair.
Perhaps I'm projecting my prejudices. But an impressive body of psychological research seems to support these feelings. It suggests that materialism, a trait that can afflict both rich and poor, and which the researchers define as "a value system that is preoccupied with possessions and the social image they project", is both socially destructive and self-destructive. It smashes the happiness and peace of mind of those who succumb to it. It's associated with anxiety, depression and broken relationships.
There has long been a correlation observed between materialism, a lack of empathy and engagement with others, and unhappiness. But research conducted over the past few years seems to show causation. For example, a series of studies published in the journal Motivation and Emotion in July showed that as people become more materialistic, their wellbeing (good relationships, autonomy, sense of purpose and the rest) diminishes. As they become less materialistic, it rises.
In one study, the researchers tested a group of 18-year-olds, then re-tested them 12 years later. They were asked to rank the importance of different goals – jobs, money and status on one side, and self-acceptance, fellow feeling and belonging on the other. They were then given a standard diagnostic test to identify mental health problems. At the ages of both 18 and 30, materialistic people were more susceptible to disorders. But if in that period they became less materialistic, they became happier.
In another study, the psychologists followed Icelanders weathering their country's economic collapse. Some people became more focused on materialism, in the hope of regaining lost ground. Others responded by becoming less interested in money and turning their attention to family and community life. The first group reported lower levels of wellbeing, the second group higher levels.
These studies, while suggestive, demonstrate only correlation. But the researchers then put a group of adolescents through a church programme designed to steer children away from spending and towards sharing and saving. The self-esteem of materialistic children on the programme rose significantly, while that of materialistic children in the control group fell. Those who had little interest in materialism before the programme experienced no change in self-esteem.
Another paper, published in Psychological Science, found that people in a controlled experiment who were repeatedly exposed to images of luxury goods, to messages that cast them as consumers rather than citizens and to words associated with materialism (such as buy, status, asset and expensive), experienced immediate but temporary increases in material aspirations, anxiety and depression. They also became more competitive and more selfish, had a reduced sense of social responsibility and were less inclined to join in demanding social activities. The researchers point out that, as we are repeatedly bombarded with such images through advertisements, and constantly described by the media as consumers, these temporary effects could be triggered more or less continuously.
A third paper, published (paradoxically) in the Journal of Consumer Research, studied 2,500 people for six years. It found a two-way relationship between materialism and loneliness: materialism fosters social isolation; isolation fosters materialism. People who are cut off from others attach themselves to possessions. This attachment in turn crowds out social relationships.
The two varieties of materialism that have this effect – using possessions as a yardstick of success and seeking happiness through acquisition – are the varieties that seem to be on display on Rich Kids of Instagram. It was only after reading this paper that I understood why those photos distressed me: they look like a kind of social self-mutilation.
Perhaps this is one of the reasons an economic model based on perpetual growth continues on its own terms to succeed, though it may leave a trail of unpayable debts, mental illness and smashed relationships. Social atomisation may be the best sales strategy ever devised, and continuous marketing looks like an unbeatable programme for atomisation.
Materialism forces us into comparison with the possessions of others, a race both cruelly illustrated and crudely propelled by that toxic website. There is no end to it. If you have four Rolexes while another has five, you are a Rolex short of contentment. The material pursuit of self-esteem reduces your self-esteem.
I should emphasise that this is not about differences between rich and poor: the poor can be as susceptible to materialism as the rich. It is a general social affliction, visited upon us by government policy, corporate strategy, the collapse of communities and civic life, and our acquiescence in a system that is eating us from the inside out.
This is the dreadful mistake we are making: allowing ourselves to believe that having more money and more stuff enhances our wellbeing, a belief possessed not only by those poor deluded people in the pictures, but by almost every member of almost every government. Worldly ambition, material aspiration, perpetual growth: these are a formula for mass unhappiness.
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