Category Archives: Social Movement Learning

Expect (lots) more magical thinking, from eco-types as well as reactionaries

Easy it is to see the dynamics playing out in people we don’t like.  Easy it is to see how the complexities, ambiguities and downright extra-messiness of Modern Life can lead people to reach for simple(minded) “solutions” and slogans like “Make America Great Again” and “Take Back Control.”

Not so easy to spot it, or admit it, in your own tribe or your tribe’s fellow travellers. but it IS there.  Look at all the Kool-Aid swigging folks getting on with hare-brained cult-like nonsense at the moment (you know who I am talking about).  As one particularly astute friend put it to me –

“Like talking to a bloody cult member now when I gently suggested trying to innovate and do some different tactics and try a little different marketing/publicity approach on Facebook to get more turnout. I knew he could be very close minded but my goodness. I guess sometimes you just don’t know how people will react when they get in a bit of mob/group think thing.”

It’s all magical thinking –

the belief that one’s ideas, thoughts, wishes, or actions can influence the course of events in the physical world. It is something people all over the globe engage in, and many religious and folk rituals center around it. [source]

As I said in reply –

I think it’s a symptom of how scared and desperate people are now. People who are that freaking freaked out are not good at innovating. They want simple solutions to complex problems. It’s the mirror image of the Trump/MAGA thing…. magical thinking all the way.

And it’s going to get worse before it gets… worse.

 

My goodness we are toast.  What a species – a toxic brew of hormones, heuristics and hubris (h/t Toni Fish).

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The morality of morale maintenance – of days off, nihilism, 4/1/23 and #oldfartclimateadvice

I

One of my go-to Nietzsche quotes is the one where he says “when you look long enough into the abyss, the abyss begins to look back into you”.  And for years I had a get out (a CVE, for the classic Doctor Who geeks) from this – I could be climate activist/abyss-starer at night and weekends, and Sanctioned Good Person (I had a job that was indisputably socially useful and rewarding) by day.

Now, well, now it’s just abyss staring all day long, and the morale-maintenance thing is even harder since we as a species are running every red light on survival lane.

So, how do you keep hope alive?

Simples. You don’t.

Hope is a crock. Hope is a (self) – indulgence.  What we need instead is courage (this observation is not mine, it’s Kate Marvel’s).

To keep “hoping” you have to be wilfully ignorant of physics, chemistry and political inertia. You have to be willing to suspend your critical faculties when some dreadful idiot, in legacy-mode, makes vague promises that she won’t have to fight for. You have to ignore that we have had 30 years of this crap, and it hasn’t worked.

tweet about give self day off

Taking fake victories at face value strengthens the fakers, reassures the waverers that they don’t need to get involved, and does nothing to build our own capacity to tell the truth and expose lies (I forget who, but somebody said that that was the responsibility of intellectuals, no?)

II

Because I spend too much time on Twitter, I this morning saw this claim

“Climate de-nihilism is the new climate denialism”

My reply:

Hmm. Not to centre me or anything, but… I often get accused of being nihilistic when I point out that current strategies/actions have failed in the past, & that we need to innovate. Fearful of 2nd half of that sentence, ppl ignore it, quote mine the 1st half to say “nihilist!”

Specifically I think back to an event a couple of weeks ago, when having pointed out that traditional methods had not worked in the past, I was accused of being negative, even when I had a very specific set of implementable proposals about how to do things differently.  But ones which would de-centre the bosses, and force them to stop turning potential involved-people into ego-fodder.

And I keep saying, we’re only doomed for sure if we don’t innovate. But for various reasons, people don’t want to innovate.  They want instead, it seems – or don’t have the courage to get out of – their smugosphere (it’s a great term, and the fact that people don’t like to be accused of being smug came as a shock to me: who knew?!)

There’s this post, about the fourth of January 2023, which I will re-write, re-polish, but it does for now.
Fwiw, my #oldfartclimateadvice – if you want a different outcome, you are going to have to behave differently (and be lucky). And that is going to require you to step a very long way outside your comfort zone, and keep stepping out of it. You will resist that, for a variety of reasons, not least the resentment that you don’t believe that you should have to, since you’re a Good Person.  Sure, but we live in an unjust world (as 4/5ths of the world’s population, and all the other species with the exception maybe of domestic cats and dogs would tell you for free).

Suck it up.

Have courage.

Not simples, but so what.

Two simple questions, zero bloody ideas. wtaf we’re toast

Asides from other frustrations (“250, 150, 100, 65 and oblivious” is all I will say right now) there are a couple of deeper ones. Or rather, one beast, two heads: what is the actual point of academics and think-tankers?  Seriously?  What is the point of them, for progressive social movements?

Yesterday I asked a simple question to a group of academics who’d participated in what sounds like a very worthy project.  The question was “how can academics be good allies to activists, and how would they know if they were succeeding?”  From the blank and confused looks I got from the panel, I could see that this was a question that literally none of them had EVER asked themselves.  WTAF.

So back came “well, I come from an activist background, so….”  and “oh, through my teaching.”

Tonight I asked “what do ‘we’ need to do diff.er.ent.ly?” to a waffle merchant who had treated us all as ego-fodder for 25 minutes (he’d been asked to speak for 15, but did rather like the sound of his own voice.

Again, no serious answer beyond the standard platitudes of ‘intergenerational learning, and ‘build movements’. For this I came out on a rainy night? Srsly?

Again, WTAF.  Why do we pay these people? Why do we pay them any attention? If they’re not able or willing to reflect on history, to be brave and say what they think needs to be DONE DIFFERENTLY, then why do we let them steal time and space at our meetings? Are we so cravenly in need of the affirmation of someone working for some dreary parasitic outfit that we suspend our critical faculties?  Yes. Yes we are.

Here endeth today’s blog post rant….

Wait, what’s that you say?

“What are MY answers, Mr pseudo-intellectual less interesting than a goldfish?” you say?

Well, I’m glad you asked (though I still think you need serious help, but Dunning-Kruger will prevent you).

So, here’s a bunch of things academics could do.

  • Study the rich and what they are doing (while refusing to study the poor)
  • Communicate your findings to relevant groups in relevant ways (youtubes, Conversation articles/blogs, workshops)
  • Never ever speak for longer than you were supposed to at an event
  • Never ever hid behind your “Doctor”/Professor status, if you have it.
  • Ask social movement organisations what research they need doing. and then do it. With them. That is teach them the skills so you become less important as time goes on (it’s also more sustainable that way)
  • Loot the Ivory Tower – there are good ideas, stuck behind jargon walls and paywalls. Translate these and help other people learn to translate, while never needing translating yourself.
  • Tell the truth and expose lies (I nicked that one from Uncle Noam)
  • Provide historical and cultural CONTEXT.
  • Explain useful ideas, academic concepts that can help activists situate themselves and their struggles (Spatial Fix, Sustainability Fix, Movement Cycles, Repertoires, Biographical Availability etc etc etc)
  • Obvs be reflexive about your position in the academy/society, but don’t rend your clothes and beat your breast about it looking for affirmation or forgiveness. It’s tedious and embarrassing.

How will you know if you’re doing a good job?

  • You’ll get attacked by the rich people who are threatened by your work.  They’ll call you a  “so-called academic” for example.

 

As for what we need to do differently. Well, this

  • Let’s hold better meetings where people in love with the sound of their own fucking voices don’t talk for 66 per cent longer than they were supposed to. Let’s laugh/clap those empty vessels off the stage when their time is up
  • Let’s have organisations where people can be involved in meaningful, rewarding and recognised ways WITHOUT HAVING TO COME TO MEETINGS.  Most people hate meetings, won’t come to them
  • Let’s make sure that the urgently needed skills are not only possessed by a small group of people who can, in effect, whether accidentally or on purpose, hold a group hostage because only they can…  (run website, facilitate, negotiate with the police, do media interviews etc)
  • Let’s understand that we are looking at a ten year sprint, and that will inevitably be a relay race (the subject of another blog post).
  • Let’s actively seek out people who were involved in previous struggles on the same subject and find out what advice they have to offer. That does NOT mean take the advice- the person might be wrong, the circumstances may have changed etc, but the act of LISTENING will help, no?

Ah, fu k it, none of this will happen, and we’re all(1) going to die pitiful unnecessary but richly deserved deaths. Rather soon.

Footnote

  1. By “all” I mean the privileged people who did sweet fuck all about the problems. Obviously the young, the dirt poor, the oppressed and all the other species do not deserve the pitiful and painful deaths they are already beginning to experience, thanks to the failures of social movement organisations these last (checks notes) fifty years.

 

PS To the woman who told me to get over myself. Thanks (sincerely). You were absolutely right!!!!

Activism and the #emotacycle: opinions/suggestions sought.

Hello everyone,

In July 2019 I will present a paper at an academic conference entitled “Political Emotions.” The abstract is below.  I’m posting a very first draft/series of thoughts in the hope that I can stea… sorry, borrow, insights from smart people.  Let me know what you think of the emotacycle concept, the details. What’s missing, what’s wrong, what are some examples of it?  And, crucially,  (how) might it be useful to activists, how would it need to be presented to “them.” (At the moment it is written in first person. I may keep that, I may dump it. Who knows).

TITLE: “Riding the Emotacycle off a cliff”- of (climate) activism, emotional management and eternal return.

Abstract: Thinking people are prone to despair. They join movements and movement organisations to change the world, but also to “manage” that despair. In this paper, an identifiable cycle of emotional peaks and troughs, partially under movement control, is identified. This “emotacycle” has four phases- the Big Event (a march, rally, camp) at which positive emotions (hope, optimism, affiliation) are performed and displayed; the aftermath, where disappointment and despair are contained; the Re-evaluation, where “next steps” are mooted; and Feeder Events building with optimism towards the next Big Event.

The article, based on personal experience, observation and interviews, will outline some of the psycho-social dynamics within each phase, the movement between phases, and  – crucially – the efforts to move social movement organisations towards more effective styles of behaviour, and outline a research agenda for scholar activists and activist scholars.

Keywords: Political Emotions, activism, smugosphere, cliques

Introduction

It is now over thirty years since the general public were made aware of climate change (n.b. the threat of anthropogenic global warming had been at least mentioned in specialist publications for almost 20 years before that, and the oil industry was keeping tabs from the 1960s). So, now is a good time  to examine the reasons for the  failure of social movements to sustain concerted radical pressure on elites and force a societal (indeed, socio-technical) transition.

Of course, climate change is a particularly hard issue to address, since there has been no “easy” substitute for fossil fuels in the same way that there was for the other atmospheric culprit of the 1970s-80s, ozone-destroying chlorofluorachlorines.  And “our” (1) enormous ‘Great Acceleration” of (economic) wealth since the 1950s.

I became aware of climate change during that period (having been sensitised to environmental considerations through a mix of biographical experiences and a love of classic-era Doctor Who).  By 1991 at the latest I was pretty sure we (as a species) were in deep shit and very very unlikely to get out of it.  Nothing these last thirty years has changed that view.

I have lived in the UK for nearly 25 years now, and I’ve seen waves of activity around “the environment” come and go. I’ve participated in a couple of them.  At the same time, I’ve looted (and I used the word in the sense of grabbing things without quite knowing what they are worth and then pegging it) ideas about issue attention cycles and social movement studies (mostly crap, imo) and so on.  And I’ve reflected on the comings and goings of these waves of activity, what happens within them, between them. And I have written A LOT, and coined (too) many neologisms.  Two that particularly stand out are the smugosphere and the emotacycle.  They are connected in a non-determinate (I think) way.  The smugosphere is the place where things are done not because they might be effective but because they meet the emotional/status needs of those (individuals or groups/organisations) who do them.  If a student doesn’t study for their exams, they get robust feedback. If an athlete doesn’t train for the tournament/match, there is robust feedback they can’t explain away. If politicians don’t knock on doors, kiss babies and do what Rupert tells them… you get the idea. In most fields of human activity there is a link between effort/innovation and outcomes. Except in climate activism.  “Activists” don’t generally get text messages from angry polar bears saying “your marches/petitions/camps have achieved nothing, thanks” or a voicemail from a child born in 2030 saying similar. And in the absence of feedback, people tend to keep doing what they’re “good” at, what gives them importance in their tribe, what helps them sleep at night. And the big wheel keeps on turning.

The idea has had an, ah, mixed reception. It turns out people don’t like being accused of smugness. Who knew, eh?

This article is not about the smugosphere directly, though it lurks in the background. This article is about a related concept – the emotacycle.  I suppose the smugosphere is the “spatial” aspect (can I have a Geography post-doc now please) and the emotacycle is the temporal aspect.  Put them together and you have a part of the explanation about the internal dynamics that keep “civil society” (my goodness I hate that term) where it is, at least on climate change.

I got thinking about the emotions of climate change activism in 2006 (a big year for me). In mid-2006 I was in a squat in London. I’d convinced myself that the reason the numbers at previous monthly meetings of the Climate Camp had been static was that we weren’t in London.   But the London meeting was no bigger than those held in the provinces. When I pointed this out, and my puzzlement over it, to an activist friend, he was not  surprised.  “No smell of victory” he said, meaning that you could imagine “winning” by stopping a road being built, or by stopping genetically modified food hitting the supermarket shelves. But climate change? No, if you thought about it for a few minutes, you knew you were on a hiding to nothing.  It may be that there was never a path to victory, that the power of inertia and denial (in the fullest sense) was too strong. But that doesn’t, I think, mean, that we should ignore the emotacycle.

So, what is the emotacycle?  It’s the cycle of emotions that are facilitated/enabled/demanded by groups/organisations which mobilise (as distinct from movement-building) around an issue (in this case climate change, but I’ve seen it on other topics, and would be very interested to know how transferable/generalizable readers think it is.

I first came up with it back in 2011/2, when I was co-editing Manchester Climate Monthly. Then I called it the emotathon, to highlight its persistence/duration (as in marathon). I think that was a mistake, and so changed to emotacycle, which also allows me to riff on the wondrous song “Motorcycle Emptiness” by the Manic Street Preachers.

The following figure (Fig. 1) lays it out.  There’s a Big Event where people emote.  This is followed by the come down, the re-creating of a sense of possibility, the proposal of a another Big Event which must be fed with “Feeder Events.”

emotacycle1

As long as the Big Events are bigger than the last one (or a failure to grow can plausibly be explained away, then the forward momentum can disguise the fact that many people are either dropping out after one or two meetings, or after one or two years.  When though, the bubble bursts, then it all disappears (to mix a metaphor) like a fist when you open your palm.

It’s captured by this observation from – of all people – Hunter S. Thompson, speaking of the feeling in the mid- 1960s from the vantage point of 1971.

“that sense of inevitable victory over the forces of Old and Evil. Not in any mean or military sense; we didn’t need that. Our energy would simply prevail. There was no point in fighting—on our side or theirs. We had all the momentum; we were riding the crest of a high and beautiful wave. . . .

So now, less than five years later, you can go up on a steep hill in Las Vegas and look West, and with the right kind of eyes you can almost see the high-water mark—that place where the wave finally broke and rolled back.”

The article proceeds as follows. Firstly it explains the relatively novel methodology, in which I write an exploratory article and publish it on my website (this what you are reading). Secondly, I will approach various individuals and conducted a one-to-one interviews Finally, I will conduct  two semi-structured discussions groups, one in Manchester and one in Adelaide, Australia. .

Secondly, drawing on interview and focus group material it describes the “emotacycle”  and its four phases in detail.

A discussion of the possible utility of the concept to activists follows, and what they might do to overcome the emotacycle. This is followed by pointers to the weaknesses in the model and a future study agenda.

Methodology

  • Listen to feedback (if any) on this blog post/exploratory article.
  • One-to-one interviews with activists I respect who are reflective (these people do exist). Discussion groups. Reflection and some re-reading of brilliant work on activism (Debbie Louis, Kathleen Blee).
  • Yeah. That sort of thing.
  • Watch Milk?!
  • PROBABLY SHOULD LOOK AT COMPETING THEORIES OF EMOTIONS AND MOBILISATION IN SOC MOVEMENT THEORY…

The Emotacycle and its dynamics

So, this section looks more closely at the four phases within the emotacycle, examining what emotions are allowed/encouraged/discouraged at various stages – the psycho-social dynamics – and the passage between the phases.

  1. The Big Event (a march, rally, camp)

This event, usually lasting a few hours or at most a few days (the politics of long-running protests camps/blockades etc are outside the experience of the author, and the scope of this article) are the focus here. The predominant emotions encouraged are positive ones (hope, optimism, affiliation) are A big even allows these to be performed and displayed, both by and for the performer.  These will be mixed with  excitement and fear (Rathbone quote from Eurokillers)

While these big events are getting bigger, you can, if you squint say with conviction that  “we are winning”  ( a cynic would say that people are sucking on the hopium pipe, staying in a comforting  hallucination, as so many second-rate sci-fi tropes would have it).

I suspect (but cannot prove) that there is a “re-enacment fallacy” going on here, that people are expecting to follow the script of the last “successful” mass struggle that people will have been exposed to (there have of course been others, but they are less well known).  And that’s the 1963 Civil Rights March on Washington (where MLK gave his ‘I have a dream’ speech.
Here’s Noam Chomsky [quoted in Manufacturing Consent]  on this phenomenon –

The way things change is because lots of people are working all the time, and they’re working in their communities or their workplace or wherever they happen to be, and they’re building up the basis for popular movements. In the history books, there’s a couple of leaders, you know, George Washington or Martin Luther King, or whatever, and I don’t want to say that those people are unimportant. Martin Luther King was certainly important, but he was not the Civil Rights Movement. Martin Luther King can appear in the history books ‘cause lots of people whose names you will never know, and whose names are all forgotten and who may have been killed and so on were working down in the South.

So (controversially), with no disrespect to the many many people who risked their lives (and some lost their lives) in that struggle, I’d like to say that we’ve turned it into a cargo cult.

Cargo cult you say? What they, you say?  Well, during World War 2,  “primitive” peoples living on the South Pacific Islands saw American soldiers arrive with coke and chewing gum and want some of that. They know there are planes involved.  But they go away… so what do they do? They make bamboo planes to ask the gods to bring the coke and chewing gum back.  Oh how we laugh at them.  While being identical. We want the energy, clarity, connection and courage of the Black Civil Rights Movement.  We know that there was some big marches (MLK I have a dream). So… we have marches.  It’s grotesque magical thinking.

So, this is a long quote below, from a fantastic novel called Mud, by Nicky Edwards.  It’s about a disillusioned activist who is explaining her perspective on the Greenham Common Peace Camp actions to a much older woman (Ada).

“OK. Once upon a time there was this big day out at a peace camp, when Janet and Janet and some Johns, but mainly thirty thousand or so Janets went and held hands and sang songs and generally had a good time.”

“…. Lots of adventures for the Janets. But time passes, until it’s a year after that first day out in the country, which so many of our heroines found so inspiring. Almost exactly a year to the day…. Well, our particularly Janet is there, of course, older and a bit more battered and generally fed up to the back teeth with being pushed around in the good cause that has brought everyone out in their thermal underwear again.”

“But still she went.”

“Couldn’t miss it really. Big day out, lots of women there, sense of obligation, not wanting to be left out. All sorts of things.”

“And how was it different from the first time?” Ada was really quite good at this cross-examining business.

“In many ways, not at all. Same thousands of women milling around, looking pretty similar, singing the same song. Same mud, same camera crews, same tail-back of coaches with posters in the windows jamming the Basingstoke road. More police helicopters, more barbed wire, more soldiers and watchtowers and floodlights and guns in evidence. More crackle of walkie-talkies filling up every bit of the airwaves, even the ones the Janets were trying to sing in. But a lot of the same looks on their faces. Untroubled.”

“And?”

“Like I said, our particular Janet was wandering around feeling rather jaded, and wondering why they all thought the nastiness would go away because they’d turned out in such numbers to be nice all round it, when they’d done the same thing last year and not changed it for the better.”

Ada tutted gently to herself. Not sure how to interpret the noise, I carried on.

“And, of course, Janet felt guilty for being so cynical and making comparisons with the way she always got taken to midnight mass when she went home for Christmas, a pleasant and colourful, but fairly pointless annual ritual.”

….

“Sounds a proper shambles.”

“It was.” I chewed the end of a match reflectively. “And because there’s no mechanism for anyone to have less than a wonderful inspiring time on a big day out like that, there were all these women left thinking that the kind of chaotic scrum they’d just been involved in was what you were meant to do there, and suffering from guilt that they didn’t come away feeling good about it. Trying to convince themselves that they did feel good about it.”

page 123/5

So, this is what the Big Event does for the people who can participate. Those who can’t? Well, they’ left to answer the Oasis question (“Where were you while we were getting high?”).

Move to next phase

The positive feeling here can of course create affiliations, connections between people, but mostly between people who are already on the same page – it’s bonding capital more than bridging capital, to use more terminology that I hate.

2. The aftermath, where disappointment and despair are contained;

Of course, the Big Event fades, memory fades, the media circus moves on. And if numbers were not as high as the organisers had hoped, then there is emotional work to be done to reframe the event as a “success”.  And if people have been left injured- physically or psychologically – by confrontation with opponents (state, corporate or civil society) then there are feelings of anger and uncertainty as well as  disappointment  and despair which need containing, (explaining away?) and managing.  However, everyone is so exhausted that, in my limited experience, that kind of work is either not performed at all or done very badly and haphazardly.

The main difficulty, psycho-socially, is that people want to remember the Big Event fondly, and all these awkward questions make that harder (or even impossible) to do.  So, sweep under carpet…

I suspect a bunch of people who might otherwise stay involved give up at this point, which – if it gets to a certain number – can cause a death spiral.  It depends on local factors, media etc etc.

This refractory period, where not much is “happening”, at least on the surface is – while an emotacycle is on its way “up” relatively short, I think.

3. The Re-evaluation, where “next steps” are mooted;

Here we see a “re-gathering emotions”.  Failures are explained away using the Lady Macbeth line – “screw your courage to the sticky place, and we’ll not fail!”

Those who had a good time at the Big Event are more likely to have stuck around, and they want to recapture that elusive feeling of being on the road to victory.  They know how to organise (or at least participate in) a Big Event, and so when the “what to do next?” question is posed, they are well-placed and well-motivated to suggest More of the Same – a big event at some suitably distant point (six months or so? Depends of course, on multiple factors.)

4. Feeder Events (aka the Frank N Furter manoeuvre)

So, here I think we need to go back to the Rocky Horror Picture Show.

Individuals/groups/movements decide that they can bury their differences and all build with optimism towards the next Big Event.

This enables people to have hope, defer pain/uncertainty and – above all –  have a feeling of “progress”, gathering the flock, calling people together. It allows good opportunities for local and regional “ego-foddering” (another neologism – where those who attend meetings are turned into empty vessels to be filled with The Word.  An organisation has a Message that the doubters and the ignorant Need to Hear.  Nothing millenarian or eschatological about it at all, nosiree).

Again, those with doubts about how it will, in fact, be different this time are around are invited to do the Hirschman “Exit, Voice, Loyalty” – they can shut up or piss off, while everyone revels in lots of activity, very little action.

(So, I will include other people’s insights in each of these four phases (and perhaps there are more?  Perhaps the whole thing is wrong-headed?)

What is is not what has to be. (aka “no future but the one we make”)
It doesn’t have to be like this of course, but we can’t just exhort ourselves to escape the emotacycle without understanding why it persists and how it can defend itself from attack.

I will tackle them both on the “individual” and the organisational level (these two imbricate, of course they do, but let’s keep it analytically simples for now).

Individuals are battling – if they understand the climate science – sheer terror.  And when we are scared we tend to do what those around us are doing (for better or worse – over-reacting or under-reacting).  And if everyone is going on marches and calling that activism, then so be it.  Rather than think about what particular skills they have, what skills they could cultivate, people are invited to see themselves as fodder for organisations.

Mostly, rather than doing long-term, non-co-opted, boring/un-adrenaliney grunt work (a walk on part in the war) it’s easier (and more socially acceptable) to swap that for a lead role in the cage. So it goes.

Ultimately, participation in the emotacycle works as a selection pressure against those who do not have spare time, cash, hope.  Who has the time to go to feeder events and then the Big Event.  Or, they go to the Big Event and call that activism, call that their ‘duty’.  Ultimately, this way of organising means that the ghetto is sustained

Organisationally, well, if your group is good at “doing” marches (booking coaches, printing placards etc), then that is what you are going to keep doing, isn’t it?  And turning people into ego-fodder and forcing them into the emotacycle is EASIER, requires less courage, less imagination, less skill. And so it persists.  Not to be determinist or anything.

If you name this, expect to be shouted down as “opposed to activism”.  Expect to be sneeringly asked “well, what’s your alternative” and then be interrupted as you try to explain it.  Expect to be resisted by those who see your criticism as a personal reproach for the decades they wasted, the “human resources” they have let slip through their hands from the endless enaction of the emotacycle.
Ultimately, this may be beyond the grasp of some people. Socio-dynamics tend to be poorly understood, or ignored or repressed.  We have need of the liberal myth that we are atoms bouncing off each other.

I also don’t want to say that the only reason social movements have failed to “win” on climate change is the emotacycle/smugosphere. That would be to ignore the active efforts to keep us stupid (agnotology) divided (Agent provocateurs and ‘sheep and goats’ strategy) and stuck in old patterns (o-optation, undercovers making sure we are never, you know, effective.)

Research agenda for scholar activists and activist scholars
At the moment all I have is this –

  • What are we trying to find out?
  • For who?
  • How would we communicate our findings (given the knowledge that calling people smug tends to have them plug up their ears, and talking about the psycho-social dynamics of emotions in movement cycles might have the same outcome).
  • What and how might we learn from history?

 

Ego-foddering: Why is it awful, who benefits, what is to be done? #oldfartclimateadvice #climate

I believe that one of the biggest problems “we” face as individuals-in-groups-trying-to-unfuck-the- world, is the seductive call of ego-foddering. This piece explains what I mean by ego-foddering, the two main types that I have spotted (there may well be others!). It then moves on to who benefits from it, who does NOT and what consequences ego-foddering has. Finally, it turns to the ever-important “what is to be done?” question. This is published “in beta” – that is, it’s provisional, subject to modification (hopefully improvement!) I’d really appreciate any reasoned critique of it. Many thanks in advance

What is ego-foddering?
Back in 2011,when I came up with the term, I described ego-fodder as

“the audience at any public event (big or small) which has not been structured by the organisers to provoke the highest possible amount of participation, engagement and mingling.“

So, ego-foddering is the process – deliberate or merely “passive” – of destroying the potential of attendees/participants and turning them into an audience, into ego-fodder for you/your organisation/another speaker who you’ve got along to get more people to come along and make you feel validated.

Here’s a possibly controversial bit. Traditionally the sages on the stage have been old white men. In my opinion it doesn’t actually help so very much if those on the stage at the front are black, radical women. If it’s ego-foddering, it’s ego-foddering, not movement-building. In the same way that neoliberalism can find willing meat-puppets of any gender or race, without changing its basic operating system, so it is with ego-foddering.

The label ego-fodder(ing) comes from “cannon-fodder”, with its understanding of rows of soldiers being fed into the mouths of guns. But there is a “modern” variant. Let’s call them for termin(ator)ological ease, the T-800 type and the T-1000 type.

The T-800 of ego-foddering is big, lumbering but deadly and comes with a Germanic accent, of people in rows, with those at the front to focus of attention/adulation.
It’s pretty easy to see T-800 ego-foddering, they’re not so good at disguise. And in fact, we’ve all been in plenty (too many) of these meetings. In fact, most people’s experience of schooling is this. Sit in rows. Stay silent. Absorb what the teacher is telling you. Squeeze out the sponge on the appointed (exam) day. Get the result. Repeat. A society built on the Peter Principle, filtering, filtering, always filtering sheep and goats. But I digress…

The second variant of ego-foddering, the T-1000 is far harder to spot, far hardier. It’s slinky, shape-shifting, really really deadly, super-good at disguising itself.
No longer are you stuck in rows, but you’re in a circle, or sat around in small circles, at tables. There may even be flipcharts and coloured-pens.
But ultimately , you’ll be focused on what they want you to be focussed on, answering questions they think are important, that help THEM do what they want. You’ll not be actually invited to find out anything useful about the other people around your table (for more on this see here and here).

Who benefits from it?
The powers-that-be, basically. They achieve/sustain and maintain their hierarchy, their sense of (self) importance and knowledge.
Speakers get a captive audience, and people likely to buy their books. Organisers get to see dozens/hundreds of people present, and bask in (reflected) glory.
Though that’s only part of the story. There are, depressingly, other beneficiaries. To quote myself-

It finally occurred to me today the level of collusion in this. Yes, the people at the front want their egos stoked and stroked. Yes that is endless and destructive. But the ‘audience’ wants – for the most part – to be infantilised, to be “taken care of.” We want parents to blame, we want parents who will take care of us. We surrender our autonomy, our ability to make connections, to forge (in every sense) our own paths. We allow ourselves to be seated, bored and patronised. In exchange, we get to offset responsibility for our own education, our own movement-building.
The parents (not “adults”) at the front of the room want children who will obey, and be dutiful and respectful. But it’s not as if the audience is all rushing for the door marked “adult.” Through that door are the horrible fearful rooms marked responsibility, uncertainty, self-mastery.
Better to suck the thumb, suck the dummy. Watch the powerpoint. Listen to the plenary.“There there, it was just a bad dream. Sleep. We are here to protect you.”

 

Who does NOT benefit from it?
Anyone/thing with any investment in a habitable (not-just-for-humans) planet, obvs. All those – present humans and other species, future humans and other species who are being sacrificed on the altar of the great god Economy, of Growth. Who thought that social movements (especially in countries where we have formal freedoms around information, speech and assembly) were going to get their fucking gamefaces on and do something about the eco-cide. Them, they’re getting screwed by ego-fodder. But they don’t vote/turn up to meetings or fill out direct debits, so, you know, screw them.

 

What are the consequences?
The consequences of ego-foddering is that the few people who do occasionally turn up to meetings feel alienated and don’t come again. They think they don’t have the stamina/intelligence to be an “activist.” They also tell any of their acquaintances who ask that organisation X is not interested in their skills, knowledge, perspectives and is just more of the same grand-standing middle-class complicit boring condescending wankery.

 

Why/how does it persist?
So if it is so terrible, why does it persist? Because it meets the emotional needs (for attention or for denial of personal responsibility) of speakers, organisers and attendees. Those who might “change the system” never stick around long enough, or don’t have a name for what they are being subjected to.

 

What is to be done? “You” could do about it.
I’m not going to waste everyone’s time by saying much about what event organisers could do. They tend, in my experience, to be very small c-conservative, and quickly realise that a change of format could mean they could not offer up captive audiences to visiting Celebrities. This would upset the business model, and mean fewer bums on seats and less ego-fodder for them too.
Here’s a checklist from ages ago
checklist-for-organisations

Nor shall I waste much time on speakers, who are not going to refuse it. It would be too much of a (monkey)-wrench to forego the pleasures of basking in the adulation (or at very least attention) of a captive audience.

Both types could, in theory, forego the dubious and parasitical pleasures of ego-foddering, but they have not done so to date, and to “hope” they will is just silly. We need courage, not hope.

So, it’s up to us – we’re the ones we’ve been waiting for.

Here’s a few things we could do.

  • We could refuse to participate. We could let organisers of meetings know that we’re not going to meet their ego needs unless they meet the broader movement’s needs. We could send them a letter/email beforehand, along these lines.

algorithm-for-event-attendance-page1

  • If we decide to trust their blandishments and go, then we could always separate under the law of two feet (I personally do this, to the disgust of people who think that it’s rude to walk out of meetings. Me, I think it’s ruder to stage meetings that people want to walk out of. Again and again and again).
  • We can NAME what we see. We can explain to other people (in blogs, conversations, on social media that what is happening is ego-foddering, and that it is not okay, because it has terrible consequences).

See also (and omfg have I written a lot about this topic)

“We’ve got to stop meeting like this”

Three questions about social movements

A friend of mine just shared this blog post by Duncan Green which begins

Tomorrow night I am doing an ‘ask me anything’ session on skype with some students from Guelph University in Canada, who have been reading How Change Happens. They have sent an advance list of questions, which are really sharp. I’d appreciate your views on 3 in particular:

  1. Are there important differences to note between processes of long-term change and temporary victories of social movements? How can we tell which one we are witnessing?

  2. How can we tell if something is a short scandal or a true critical juncture?

  3. How would you say we could determine if a movement is successful?

 

These are good questions, and Green lists more of them further down in the blog, which I will try to answer (as much for my own sake as anyone else’s) in a post soon. But given the tight deadline, this-

Are there important differences to note between processes of long-term change and temporary victories of social movements? How can we tell which one we are witnessing?

There are huge differences between long-term change and temporary victories.  Temporary victories tend to be laws (new ones, that attempt to “institute” new behaviours/make existing behaviours legitimate) or to stop some particular form of idiocy (a dam, a road, a pipeline).  Long-change is both organisational (new arms of the state/new corporate behaviours, maybe some new big NGOs with middle-class people and their salaries and glossy-fucking-document-itis) and institutional in the broader sense of cognitive and normative and affective pillars (Scott, 1995).  Much harder to measure, point to (see Diani etc on measuring social movement organisation outcomes.)

For me, the key difference is between mobilisation (“easy”, exciting, visible) and movement-building (boring, unrewarded, invisible, not much adrenaline). The two are conflated regularly, wrongly.  You can mobilise for temporary victory. You want to win long, you need to movement-build.

We mostly witness mobilisation. For me, I can look at a public meeting, or a group’s “business meetings” and can see in the ego-foddering and the emotacycles they indulge in, as part of the smugosphere, that it’s going nowhere fast.  I have taken to calling these outfits social mobilisation organisations rather than social movement organisations.

 

How can we tell if something is a short scandal or a true critical juncture?

Scandals only become junctures if someone (social movements) make them so. There is nothing intrinsic, usually.  There are scandals unfolding all the time – 40k humans dying of starvation daily, species being exterminated, our own future-selves slaughtered on the altar of neoliberalism, capitalism and authoritarianism.  It’s an old and banal observation, but true nonetheless – (social) problems need to be turned into issues by moral entrepreneurs.  (Yes, it’s possible to take that too far and go full social-constuctionist. Don’t do that.)

 

How would you say we could determine if a movement is successful?

You have to define success.  Mine is that more people have been provided with the skills, knowledge and connections to develop their potential as individuals-in-groups.  Other definitions include how many people went to a march.  Yeah. Great.  To quote myself from a recent secret document –

We need to think of those who attend meetings and actions NOT as empty vessels to be filled with information or hope from the Big People at the front of the room/organisers, as blank slates to be written on, but [brace yourself]

as PEOPLE, with hopes, fears, confusion, abilities, but also people who are busy, de-motivatable and decruitable.

Radical, eh?

Here is what we remember every time we think about staging a public meeting, or hosting a business meeting/action. If you don’t find out what they can do, what they want to (be able) to do, and connect them with OTHER PEOPLE IN THE GROUP BESIDES JUST YOU, then they are almost certainly not going to stick around. And when they go, they take with them not only their skills, but some hope (because everyone can see the group is shrinking) and the future connections of people they might have brought into the group).

 

But “success” is so often followed by the creation of some new NGO or the expansion of an existing one and then DEMOBILISATION of people.  Then the powerful can undermine and water-down whatever concession they were forced to make.  And it doesn’t, in my experience, matter if that government is left, centre or right, or a corporate.

 

Up to now I have been the slightly-lefty “responsible” wanna-be academic.  Now this.

FOR FUCK’S SAKE EVERYONE IT IS ALL THERE IN ANIMAL FARM BY GEORGE ORWELL, OVER SEVENTY GODDAM YEARS AGO.  GROW SOME EYES, GROW SOME SPINE.  INNOVATE, DAMMIT.

 

What do people think of the answers? Useful, useless, worse than useless? What did I miss? What would you add (subtract)?

 

Infiltration and environmental movements – what is to be done? #ExtinctionRebellion #climatebreakdown #spycops

The future is not written, but there are several excruciatingly safe bets about the years ahead.

  • atmospheric concentrations of carbon dioxide and methane will continue to rise
  • poor people will suffer the resultant impacts of #climatebreakdown hard and first
  • the state will try to suppress social movements which seek to do anything about rendering these first two bets less safe.

By “suppress” I mean at best ‘guide’ and ‘channel’ towards market- and elite- friendly ‘solutions’ that leave the broader architecture of global society (inequality, consumerism, authoritarianism,  rapacious disregard for other species and future generations etc.) unchanged.  At worst, the gloves will properly come off and the fine words of liberal democracy (freedoms of speech, assembly, information) will be replaced with (in the words of Steve Buscemi)   force majeure and enough AI and predator drones to make Black Mirror look like Love Island.

The infiltration of social movements and political parties by state and corporate actors (the line is fuzzy) straddles ‘suppress’ and ‘gloves-off’ .  In the following short (1) essay I first point to some sterling recent work on infiltration of social movements, political parties and so on in the United Kingdom. I then raise-only-to-dismiss various responses we could, in theory, undertake to make safe the bet that our lords and masters will respond as they always have. I make a couple of personal commitments before finally, laying out – with practical short and medium term steps-  what “we” can do about the certainty of infiltration and disruption efforts.

This is a first draft. I welcome all comments which are not troll-y or off-trolley. I am particularly interested in suggestions of fictional representations of the impacts on social movements of infiltration/disruption by state and/or corporate actors…

What does history tell us?

For yonks the two “core” references on how the British State dealt with dissent were Tony Bunyan’s The History and Practice of the Political Police in Britain and Bernard Porter’s Plots and Paranoia: A History of Political Espionage in Britain 1790-1988.  (I’ve not read the first – the second is brilliant, if inevitably incomplete). There was also fiction like “A Very British Coup” and the like to talk about how the state would respond to radicalism.

Since the exposing of Mark Kennedy in 2010, the revelations have come thicker and faster, thanks to the tireless work of activists, journalists and a whistleblower.  Two Guardian hacks wrote a very readable and thoughtful account, Undercover [review here]. Most recently, there is the crucial work of Connor Woodman.  The three must-reads are his recent blog on the whys, and hows of state infiltration, which is based on two reports he has produced

(There are many other excellent works, also on corporate spying – see Eveline Lubbers on this, but for now, let’s move on.)

Stupid things that we “could” do.

There are three stupid things we could do.

  • We could give up and stay home. This would doing the state’s work for it.
  • We could fail to react or under-react, shrugging our shoulders and failing to innovate, thinking that surveillance and its consequences are inevitable and inescapable.  This would doing the state’s work for it.
  • We could over-react, and treat all new people at meetings as guilty-till-proven innocent, demanding to visit their homes, see their birth certificates, meet their kids,  with a little waterboarding and acid-testing thrown in for the lulz. This would doing the state’s work for it.

Responding in the “right” ways…

Obviously we don’t want to under or over-react, but instead hit the ‘goldilocks’ point, of not too hot and not too cold, where we don’t do the state’s work for it and make the state have to work a little bit harder.

This involves understanding that surveillance and infiltration is not primarily about gathering evidence to put people on trial.

  • It’s about finding out who the leaders are (and there are always leaders, whether they are willing to acknowledge that and be accountable, or whether they hide behind the feeble rhetoric of horizontalism, hoping nobody has read Jo Freeman).
  • It’s about finding those leaders’ breaking points, tipping points, how they might be bought off or burnt out.
  • It’s about finding out which are the fragile relationships and connections within and between social movement groups, and about disrupting those relationships by fostering distrust and antipathy.
  • It’s about making it harder for new people to get involved, and harder for those involved to stay involved.

In short, the purpose of the forms of intelligence gathering (“elint” “sigint” “humint”) is to create and deepen distrust, and  to exploit informational and organisational bottlenecks, to demoralise people and decrease the momentum towards policy and cultural change which would piss off those who benefit from the status quo.

What I will do in the next three months

Here’s a public commitment to do some specific things (nothing like sticking your head in a noose to stop yourself, er, hanging around). I’ve collected a bunch of articles and books about infiltration/surveillance of social movements, because I am presenting a paper about the usefulness (or otherwise) of fictional representations of infiltration/disruption at an academic conference in April.  I commit to blogging about the papers as I read them, and blogging about the novels/movies I will be write about in  the paper. I commit to making a youtube video about infiltration, its consequences and what to do. And, obvs, I will put the paper up somewhere not behind a paywall.

What is to be done? How? Short and medium term actions

Finally, in this short essay, I want to lay out some things that individuals and groups can do in the short to medium term (1 to 6 months).  And, yes, I am also going to bang on about the urgent need to challenge the pathologies of social “mobilisation” organisations, one of my favourite hobby horses.

A few banalities first.  We must realise that

  • while there is such a thing as healthy paranoia, paranoia can be fostered as a weapon used against you.
  • people of colour and women have been on the sharp end of this stuff, and their experiences (and resistances) have much to teach us all.  These people must not be wiped out of the history they so often are (COINTELPRO vs Nixon’s “Enemies List” for example).  See, for example, the experience of the Mangrove Nine.  By all means enjoy fictional representations, but you know, usually the work of black folks, and black women especially, mysteriously gets forgotten.
  • it’s necessary to identify and cultivate academics and researchers who are working or have worked on this stuff.  Their work can be turned into comics, youtubes, short speeches (but for Gaia’s sake, give them credit!). For example, Connor Woodman’s blog could be printed off, illustrated and copies given to new activists.
  • it’s necessary to support activists doing further research (Undercover Research Group) with time, praise and cash.
  • it’s necessary to educate yourself on what to do if you suspect someone is either an agent, an informer, an agent provocateur.

 

Depathologising the “movement”

There is much more to be said on this subject (I am a bit of a bore).  But I think the discussion about infiltration could be used as a springboard to talking about the need to reshape our social movement organisations and  “activist”cultures so they are both resistant to infiltration (2) and less easily affected/damaged by it, and are able to grow, learn, organise and win in ways that previous waves of activity (as opposed to action) have not.

So, finally, around this question of refusing to recommitting the pathologies, some don’ts.

  • Don’t accept the smugosphere
  • Don’t accept organisations where it is always the same person (of whatever gender/age/ethnicity etc) chairing, and no effort is made to cultivate new facilitators by giving them portions of a meeting to facilitate.
  • Don’t accept meetings which don’t include agenda points along the lines of “how do we learn from past mistakes in activism?” and “how do we better connect with and support other groups working on related issues in this town/city?” and “how do we ensure that people who get involved in our group have the opportunity to learn new skills, knowledge and relationships, while sharing their own as they wish?”
  • Don’t go riding on the emotacycle; even if you have leathers and a helmet, you’ll get hurt.

emotacycle

  • Don’t accept leaders, whether announced or unannounced, without transparency. Accept leadership, if it is transformational collaborative and working hard to render itself unable to be co-opted or repressed…)

The job therefore is to be “realistic” while demanding the impossible

The job is to create resilience within individuals and BETWEEN individuals and groups (resilience rightly understood), so that connections are made, sustained and spread, more than can be broken by the behaviour of disruptors, infiltrators and agents provocateur.

Easy-peasy. Should be done well before the waters close over our heads…

 

Footnotes

(1) I intend to expand on it, as part of a broader project aimed at explaining how western social movement (as distinct from mobilisation)  organisations don’t have to repeat previous mistakes, unless we want to, but that not repeating requires active and difficult continual choices). The future is not written and all that…

(2) I suppose I could go off on some immune system analogies here, but that is possibly not helpful