“If you think about it, the economy is rigged. The banking system is rigged. There’s a lot of things that are rigged in this world of ours… and we’re going to change it. You know, the system, folks, is rigged. It’s a rigged system.”
If we take the word ‘folks’ out, this quote from Donald Trump could just have plausibly been from the British Prime Minister Theresa May or leader of the opposition Jeremy Corbyn. In her speech to the Lord Mayor’s Banquet in November 2016, May said that “a minority of businesses and business figures appear to game the system and work to a different set of rules”, and in his address to the Fabian Society this January, Corbyn used the word rigged in relation to the economy or the system no less than ten times, concluding that he stood “for a complete break with this rigged system”.
‘The system is rigged’ is a frame that implies a minority of elite humans who have intervened to twist the economy to their own advantage, and it brings to mind the corruption of supposedly faraway governments, and the imagery of seedy casino interiors where money sloshes around and the house always wins.
This a) captures something true about our present economy and b) connects with public opinion in the UK and US. That means it’s effective, right? Not necessarily…Read more
PIRC, New Economics Foundation, NEON and the Frameworks Institute are starting an 18 month project on Framing the Economy, helping social movements tell a better, more compelling story about what our economy is for, how it’s broken, and how we can fix it. It’s an ambitious project and we want to kick off with a review of what research is out there already so that we don’t reinvent the wheel.
Can you help?
The big question we’re asking is: How does the British public think about the economy? And, to break that down ever so slightly: what do people think, and why? We’re trying to understand how people interpret new information on the economy, through the filter of existing knowledge, beliefs, values and emotions.
If you have access to any reports or research findings on this (rather broad) topic, we’re casting the net wide, so please help us by filling out this quick and easy form!
These are some of the specific areas we’re interested in:
Beliefs – what beliefs do people use to interpret information on the economy? i.e. beliefs relating to society, human nature, ethics, wealth, power etc.
Trust – who is trusted to talk about the economy and where do people typically get information and news about it?
Moveability – when do opinions about the economy shift, and why?
Audience – how does thinking about the economy change, based on people’s demographic or economic background?
Framing – what research has already been done to understand the stories that are told (or stories that could be told) about the economy?
Please send us what you can. We’re focusing on the British public in particular, but do send us sources from other cultures if you know of something excellent that we should be aware of.
Whatever your answer, it’ll shape what you think we should do about it. If you think it’s natural, for example, then perhaps all we can do about it is alleviate suffering rather than get rid of it. Perhaps we shouldn’t do anything about it at all.
Your answer will subsequently have an impact on how effective you are at addressing poverty. Will you introduce incentive schemes because you believe poor people are just not trying hard enough; or higher taxes for the rich because you believe historically there has been an unfair allocation of resources? Do you reduce or increase social benefits, like unemployment or child benefits?
In other words, the way we ‘frame’ poverty has a direct link with our political response.
The binary rhetoric that currently surrounds the welfare state reflects a deep moral narrative with a crippling social impact. ‘Strivers’ and ‘skivers’ are two sides of the same coin. That coin is shame.
One side represents the deserving, and the other side the undeserving. Rachel Reeves, the UK Shadow Work & Pensions Secretary, recently said that: “We [the Labour Party] are not the party of people on benefits.” She faced some criticism for these words, but these are messages we hear daily, from government and opposition alike.
We’re here for hard-working families. We’re here for the taxpayer.
In this narrative, employment equals worth, while unemployment casts you into the world of the untouchables.
Economic policies are created around this notion of worth. Unemployment must be a choice—you’re shirking—so let’s coax you out of it. You don’t need benefits in your first week of unemployment since you should be looking for work. We’ll put sanctions on you if you’re unemployed for too long.
A residential training course in the applied psychology of human motivation for communicators, organisers and leaders of social change
This summer, we’re offering three days of practical and inspiring participatory learning in the beautiful mid-Wales hills. Together, we’ll be using the Common Cause approach to explore the psychology of values and develop tools for applying it to our work. Read more
Last week, the Joseph Rowntree Foundation released a report that calls for more kindness in communities, and outlines some ways that helpfulness and support can be encouraged.
It shows that kindness takes different forms, not all of them equal in their impact, and it looks at a real British community (Hebden Bridge) to make recommendations that can be applied elsewhere.
The report reveals a perverse truth: most people think that giving help is good, but that receiving or soliciting help is bad.
Vulnerability (exposing a need for help) is seen as the counterweight to dignity (maintaining self-reliance and independence). If we want an antidote to lonely, alienated Britain, it is this psychology we ultimately have to challenge.
Four of a Kind
When talking about kindness, its seems that people tend towards four different orientations.
Values: 58 Ideas We Live By is a beautiful deck of cards for exploring who we are, designed by Genis Carreras in collaboration with PIRC.
“Love. Creativity. Enjoyment. Curiosity. Friendship. Purpose. Psychological research shows that we are all driven by the same things – but differ in how we prioritise them. Fifty-eight values guide our lives, shaping who we are, what we do, and ultimately the kind of society we live in.”
Whether you’re just mildly interested in values or a fully fledged Common Cause geek looking for workshop material, this little deck deserves a place in your life…
If you ask anybody this question, there’s surprising similarity in what people say. You can generally put people’s values into four broad groups:
Change & autonomy values, such as creativity and freedom,are linked to tolerance and comfort with difference. (Openness-to-change values)
Care & empathy values are all about concern for others and the environment, equality and tolerance. (Self-transcendence, or intrinsic values)
Stability & security values, such as social order and respect for tradition, are associated with maintenance of the status quo and discomfort with other groups. (Conservation values)
Power & competition values are linked to prejudice, discrimination, materialism and concern about status, self and money. (Self-enhancement, or extrinsic values)
We all hold all of these values, but to different degrees. These four groups work in opposition to each other as in the diagram below. Care/empathy values are opposite power/competition, and change/autonomy values oppose stability/security values. This means we’re unlikely to value one set highly if we value the other set highly. (Read more about how this works here!)
As one of the authors of the report you cited in your recent piece on advertising, I want to respond to your comments, and to invite you to engage with me in a public dialogue to try to identify a new and constructive role for advertising in society. Read more
The desire to understand and classify different types of human relationships isn’t new; we’ve been pondering it for thousands of years. What rules govern our interactions? And how do relationships shape us into the people we become?
The answers aren’t immediately straight forward, because the way we interact with each other is influenced by many things: how well we know and trust people, who’s got more power, the agreed understanding of reciprocation or exchange, and whether we converge around a common interest or selfish need. These things can be very fluid, too. Think about how you’d interact with a friend, a colleague, your grandmother, in a range of different situations. While you might see these people as being in different ‘categories’ of relationship, you probably have a rich variety of ways you interact with every one of them. Moment to moment, mood to mood, you’ll be laughing, arguing, teaching, ignoring or sharing with each other, although perhaps not in equal measure.
As social creatures, our experience of relationships is a huge part of how we develop. Our values, personalities and tastes are strongly influenced by our interactions with our parents growing up, with our colleagues at work, with the natural world. And this influence goes both ways. Not only do our values inform the types of relationships we seek, but our values also change over time as a result of our relationships. By understanding this feedback loop a little better, we gain useful insights into social and environmental problems.
Relationship theory is a tool to guide better ways of talking to each other, organising our workplace, and supporting campaigns or causes. Read more
Guest blog by Lara Kirch and Micha Narberhaus at Smart CSOs.
As we have experienced in the Smart CSOs community over the last two years, changing an organisation to work on system change is far from an easy task. Most civil society organisations are deeply entrenched in the current system. We might irritate partners and constituencies if we don’t fulfil their expectations and we have a reputation and trust to lose. Most available funding schemes are far from supporting the type of uncertain work needed for long-term system change. But the most difficult part is to change the organisation’s culture, its structure and way of doing things. It requires a change in mindsets and developing the right capacities.
Maybe it is not a surprise that recently some church and faith-based organisations have been among the most progressive pioneers in starting to promote and communicate an alternative vision for a socially and environmentally sustainable global society that is based on sufficiency, solidarity and community. They are grounded on exactly these values.
The advocacy department of Tearfund, a UK Christian relief and development agency founded in 1968, has recently embarked on a change process aimed at aligning its strategic focus and internal structures with a vision of an economy that works for people and the planet. Sarah Anthony and Tom Baker from Tearfund’s advocacy team have told us how they have approached this challenge and what they have learned so far. Read more
“A growing share of CO2 emissions from fossil fuel combustion in developing countries is released in the production of goods and services exported, notably from upper-middle-income countries to high-income countries.“
In October the Smart CSOs Lab hosted a conference in Germany attended by over 80 activists and researchers from 14 different countries. This video was produced at the conference and shows voices of activists from different parts of the world and different sectors of civil society talking about their frustrations, motivations and inspirations to join the growing movement for systemic change.
Smart CSOs is an initiative inspiring people to start searching for new civil society stories to overcome the frustrations many of us are feeling by working in our issue silos and by fighting the symptoms while knowing that we need to tackle the root causes of the multiple crises of our times.