Friday, May 20, 2016

"Abolitionists" need to stop attacking animal rescuers

Some animal rights advocates, such as Gary Francione, claim--without ever presenting any evidence--that organizations that do open rescues are focused on raising objections to the treatment of animals rather than advocating an end to their property status and exploitation. This is false. To quote from DxE's open letter to Whole Foods, one of the companies from whose suppliers we've rescued animals, "Whole Foods deceives the public by marketing as humane an inherently inhumane practice, raising animals for food." Since I wrote that sentence myself, I'm pretty damn sure I didn't mean that it was okay to keep holding animals as property and exploiting them as long as we treated them nicely. Nor does anyone else in DxE advocate anything less than ending the property status of animals, as stated on our FAQ page (Q: What do you mean by animal liberation? A: "...We mean an end to the property status of animals...")

Similarly, Animal Liberation Victoria advocates nothing less than a complete end to animal exploitation: "What sets Animal Liberation Victoria apart from the majority of other animal organisations is that we will never support calls for bigger cages or more ‘humane’ killing, we are fighting to end violence against animals, not regulate it. We believe that all sentient beings, regardless of species, have the right to be treated as independent entities, and not as the property of others. Animals are not ours."

If activists have legitimate, evidence-based criticisms of other activists' work, fine. But denigrating the work of others who want to abolish animal exploitation just as much as you do based on figments of your imagination is not okay.

Tuesday, May 3, 2016

Why This Socialist is Voting for Bernie Sanders

I’m not the most likely of Bernie Sanders voters. I haven’t voted for a Democratic Presidential candidate in a general election since 1992. I voted for Ralph Nader in 1996, 2000, and 2004 and Green Party candidates Cynthia McKinney and Jill Stein in the next two elections. I ran for Congress as a Green Party candidate myself in 2002. The Democratic Party has long been described by some socialists as the “graveyard of social movements,” and I’ve seen evidence consistent with that description in my lifetime. The last progressive Democratic campaign to achieve major success in the primaries, the 1988 Jesse Jackson campaign, had no lasting impact. In 2004 I watched a powerful antiwar movement vanish before my eyes as far too many activists threw their energy behind the Presidential campaign of John Kerry, who supported the very wars in Iraq and Afghanistan that they were struggling against. For me, the Democratic Party has long been, and still is, the Tweedledee to the Republican Party’s Tweedledum, a party with important differences from the Republicans but ultimately subservient to the same corporate masters.

I was quite excited when Bernie, the first self-proclaimed socialist to be elected to Congress in decades—and one who pulled off the rare feat of being elected as an Independent—came to Washington in 1990. Though it was apparent that he was more a social democrat than a socialist, he was one of the rare voices in Congress to challenge the bipartisan consensus to do corporations’ bidding. Not only was Sanders literally standing right behind Hillary Clinton in that now-famous photo of Clinton giving a policy speech about health care, he was out in front of her and most Democrats on health care policy itself, and many other issues, back then and ever since.

My enthusiasm didn’t last. In 1998, he backed a proposal to dump Vermont's nuclear waste on Sierra Blanca, a poor Hispanic community in South Texas. At about the same time, he supported the sanctions against and bombing of Iraq and the bombing of Kosovo. Sanders also backed the Afghanistan war in 2001, military aid to Israel, and one after another bloated military budget. And as an animal rights advocate, I was not exactly overjoyed to learn of Sanders’ strong support for Vermont’s dairy industry and animal agribusiness generally—support reciprocated by Ben and Jerry’s founders Ben Cohen and Jerry Greenfield, who recently personally served a flavor of their ice cream named after Senator Sanders to his supporters. Though he has always held office as an independent, Sanders often acts like a loyal Democrat, voting with the party majority 98% of the time and often supporting Democrats’ electoral campaigns. In 2004, he said of pro-war Presidential nominee John Kerry: “Not only am I going to vote for John Kerry, I am going to run around this country and do everything I can to dissuade people from voting for Ralph Nader… I am going to do everything I can, while I have differences with John Kerry, to make sure that he is elected.” Meanwhile, I was enthusiastically introducing Mr. Nader to an audience at his campaign stop here in Bloomington, and urging them to vote for him.

In light of all this, when Senator Sanders announced his candidacy for the Democratic nomination a year ago, I was not brimming with excitement. Having seen one after another progressive run for President within the Democratic party—McGovern in 1972, Jackson in the ‘80s, Kucinich in 2004 and 2008—ultimately accomplish nothing in terms of advancing a left political agenda, I expected much the same from Sanders’ candidacy. I wasted no time informing all my friends who expressed enthusiasm about his candidacy of the aforementioned less-than-progressive policy choices. I pointed out that since he advocated a welfare-state version of capitalism rather than public control of productive assets, he wasn’t a “real socialist.” And I told them I didn’t see how a candidate who announced right from the get-go that he was going to endorse whoever the Democratic nominee was (presumably Clinton) if it wasn’t him, thus keeping progressives stuck in the trap of “lesser evilism,” could meaningfully advance a progressive agenda. Many on the left shared my assessment. Black Agenda Report’s Bruce Dixon said that Sanders was “sheepdogging for Hillary and the Democrats.” Socialist Worker editorialized about “the problem with Bernie Sanders,” opining that because it was taking place within the confines of the corporate-backed Democratic Party, his candidacy was a dead end for progressive politics.

What a difference a year makes. Nobody, not even Sanders himself, imagined that his campaign would take off like a rocket ship, vaulting from single digits in the polls to a statistical dead heat with Hillary Clinton. Nobody imagined that Sanders would achieve virtual rock star status, speaking to overflow crowds often numbering in the tens of thousands, often waiting in line for hours to see him, in cities all across the country. And so I—a socialist for most of my adult life who subscribed fully to the “revered first commandment” of the US radical left that “thou shalt not support, endorse, or even smile at a Democrat” (as William Kaufman of Counterpunch recently put it)—did the unimaginable. I smiled. Finally, messages that I have been shouting into the wind for 30 years—that every wealthy nation on earth has better and cheaper health care than the US, that paying full-time workers less than a living wage is a criminal state of affairs, that everyone should have the opportunity to attend college without being saddled with debt, that our country was ruled by a corrupt and filthy rich elite hell-bent on destroying the middle class to further enrich themselves, and that the corporate media, part of that elite, actively censored such messages—are reaching a mass audience. And just as Ralph Nader did 16 years ago, Sanders has slammed not just the Republicans but many Democrats as well, including his opponent, as beholden to that same elite—but unlike Nader, he has been able to bring that message to the masses to a historically unprecedented extent.

Most importantly—and without precedent among Democratic Presidential candidates—Sanders has hammered home the message that achieving social progress is not a matter of getting the “right” politicians elected. As he puts it, "This is not about Bernie Sanders. You can have the best president in the history of the world but that person will not be able to address the problems that we face unless there is a mass movement, a political revolution in this country. Right now the only pieces of legislation that get to the floor of the House and Senate are sanctioned by big money, Wall Street, the pharmaceutical companies. The only way we win and transform America is when millions of people stand up as you’re doing today and say 'Enough is enough.’” History repeatedly suggests not only that Senator Sanders’ words are true, but that we don’t even need to elect him or someone like him to achieve many of the reforms he advocates. Women’s suffrage was made the law of the land by male politicians elected by male voters. New Deal reforms were enacted by a President who came into office as a political moderate from a wealthy family. The civil rights legislation of the ‘60s was signed into law by Lyndon Johnson, widely known as a racist who liberally used the n-word. Richard Nixon, a conservative Republican, founded the Environmental Protection Agency and the Occupational Safety and Health Administration. None of these changes would have happened without mass movements in the streets pushing for them. Thanks to Senator Sanders, the vitally important idea of the power and importance of mass movements has impacted the political consciousness of millions of Americans. Of course, that level of consciousness is still a ways away from understanding that capitalism needs to be overthrown altogether for social justice to be achieved, but it is a major first step.

Am I “feeling the Bern” yet? Not exactly. Although I am voting for him today in my state’s primary and wish he could somehow overcome the long odds against winning the Democratic nomination and become President, my criticisms of Bernie’s politics and record still stand. I remain a principled opponent of war and big military budgets, of US military aid to Israel, and of the notion that animals can be exploited or killed humanely, and I will not stop speaking out about those or other political disagreements I have with him. For me, socialism is not a welfare state version of capitalism where economic life is governed by a less-wealthy elite, but a society where grassroots democracy extends to all realms of life including the governance of the economy. And much as I am thankful that the success of his campaign--which, it must be acknowledged, would not have been possible had he not run as a Democrat--has allowed him to articulate the ideas that he and I share to an unprecedentedly large audience--and, as a byproduct, to expose the corruption of the Democratic Party's primary process--I still believe that for the changes we seek to happen, social movements must act independently from the Democratic Party and maintain that independence during election season, in part by forming a viable third party. But the political revolution of which he speaks can only start with mass awareness of the issues at stake, and his campaign has made an important contribution to making that happen. The rest is up to us.

Tuesday, August 4, 2015

To Answer Your Question, Gary...

The day after Wayne Hsiung and Gary Francione debated July 26 on Bob Linden's Go Vegan Radio show, Gary posed a question to activists associated with Direct Action Everywhere (DxE):

“A serious question for supporters of Direct Action Everywhere (DxE): Wayne Hsiung acknowledged last night on Go Vegan Radio with Bob Linden that people don't have to be vegan to participate in DxE 'activism.'

So let me see if I have this right: a non-vegan can participate in a DxE action and go into Chipotle's and chant, 'It's not food, it's violence' to other non-vegans.

Can someone explain this to me? What's the difference between the DxE non-vegan and the non-vegan Chipotle customer, other than the former is wearing a coordinated t-shirt with a DxE logo?”

Yes, Gary, although it is rare for non-vegans to participate in our protests, non-vegans are allowed to participate in our demonstrations, just as they are allowed to participate in most other animal liberation protests. As I'm sure you are aware, having participated yourself in animal liberation protests in the past, it is not as though the “vegan police” are standing at a gate checking people's “V-cards.”

Should there be such vegan policing at our protests? The general consensus among DxE activists is that this would not be productive. Although not formally incorporated into our organizing principles, informally we follow an open model of organizing. That is, in all that we do, we default to inclusiveness—to supporting, encouraging, and welcoming other activists even if they are not yet fully on board with everything we believe and do. An example of this is that we allow people to join our protests if they are not yet vegan.

Yes, Gary, there is a huge difference between someone who has begun to take to heart such ideas as that harming animals is wrong and that animals are not ours to use sufficiently that they are willing to take a public stand in favor of these ideas and, often, have already expressed serious interest in going vegan, and someone who has not had that sort of epiphany, even if neither one is yet vegan. And research suggests that when people are put in situations that call attention to hypocrisy on their part—to a discrepancy between their professed beliefs and some of their actions—that they are very likely to act to eliminate that inconsistency. In this case, that would mean that, having publicly expressed a commitment to DxE's view that animals are not our property or our slaves, they are not likely to continue treating animals as if they were for long.

Scott, who joined our protest in Bloomington, Indiana a couple of months ago, is a great example of such a person. Scott was a student in my Introductory Psychology class last spring. In my Intro. Psych. classes I show a video about attitudes toward animals and discuss animal rights in the context of showing how attitudes toward animals are arbitrary and culturally shaped. Scott immediately seemed to “get it” and expressed an intention both to go vegan and to come to one of our DxE protests and see what it was like. A couple of weeks later at our May Day of Action, we protested at Chipotle and at Chik Fil A. Scott came to our pre-protest meeting, and told us that although he still intended to go vegan, he was not there yet, and said that if we didn't think it was appropriate for him to participate, he would understand. We told him that, as he knew, he needed to go vegan in order to live consistently with his newfound value that animals should not be treated as our property, but we were fine with him participating, and so he did. Not only did he participate, but he also spoke at Chik Fil A. I have no doubt that he will stick with his commitments to be vegan and continue being a voice for animal liberation. Other core activists in DxE have reported similar stories of non-vegans joining their protests and becoming vegan soon thereafter. There have even been cases of spectators at our protests joining us, and often also expressing an intention to go vegan, on the spot. And there have been other cases where non-vegans who have joined our protests have gone on to become not only vegan, but core organizers.

Now that I've answered your question, I have a couple of questions for you, Gary. First, how can you continue to claim that Wayne Hsiung or DxE are “hostile to veganism” after it has been made so abundantly clear to you by Wayne and others in DxE that this is not the case? In his debate with you, Wayne said that “I just want to emphasize...that DxE, and I, believe in veganism. We believe in veganism fully, our house is a vegan house, and at many of our demonstrations we talk about veganism extensively.” Later, he followed that up by saying that “Every single one of our core organizers is vegan, it is a requirement to be a core member of DxE...at DxE we make it absolutely clear that we believe in total animal liberation, which includes but is not exhaustive of the idea that animals should not be ours to use,” and that “All of us [in DxE] agree that veganism is a necessary condition to achieving animal liberation.” In a blog post the following day, Wayne also pointed out that he and many other core DxE organizers (myself included) refuse to even eat with others who are consuming animal products.

We often talk to people about going vegan at our protests, as Rama Ganesan does in this video in which she successfully convinces a vegetarian to go vegan. We also do literature tabling and many other forms of vegan/animal liberation education aside from our protests, such as my weekly Farmer's Market table. Some of us even sing about going vegan. It's true that often we don't tell people to “go vegan” at protests—just as you didn't in an interview with CNN a few months ago. When we chatted back in May on Bob Linden's show, we agreed that in the brief time you had you got the point across that animals should not be our property and that no use of animals was necessary, which is indisputably a message implicitly advocating veganism. Similarly, at every single one of our protests, we get that same point across, whether or not we use any v-words, with chants and speeches that make clear that animals are not ours to use, such as “Their bodies, not ours; their milk, not ours; their eggs, not ours; their lives, not ours.”

The second question I had for you is: What is the basis of your claim that Wayne and DxE are “new welfarist,” that we support animal welfare reform campaigns and organizations such as PETA, Mercy For Animals, Compassion Over Killing, or Farm Sanctuary who engage in them? What welfare reform campaigns do you think we support, Gary? You have never named any of them. Wayne explicitly rejected the new welfarist point of view when he was on Bob's show with you: “...the reality is that we are not working with Peter Singer, we are not working with Bruce Friedrich, we are challenging them. I agree completely that welfarism makes people complacent, that there is no evidence that it leads to real improvements for animals in the short or long term...But the difference between you and me, Gary, is I challenge people publicly but I also am willing to engage in dialogue because I think these people can change.”

There is a huge difference between being willing to engage in dialogue with Bruce Friedrich, Ingrid Newkirk, and other leaders of the large animal advocacy organizations and agreeing with or adopting their approach, or being uncritical of them and their organizations. Wayne, I, and many other DxE activists have been publicly critical of the approaches and tactics of these organizations. More broadly, in all of our activism, we make clear that we do not support welfarist tactics but, rather, directly advocate an end to all animal exploitation and killing. That is made abundantly clear in numerous blog posts as well as on our Frequently Asked Questions page. We have made many detailed critiques of the inadequacies of a new welfarist approach, such as those here, here, and here. Common chants at DxE protests include “Someone, not something!”; “Their eggs, not ours! Their milk, not ours! Their bodies, not ours! Their lives, not ours!”; “Humane killing is a lie; animals do not want to die!”; and, of course, “It's not food, it's violence!” (the “it” being the animal products served in the establishments we protest). Indeed, the entire basis of our “It's Not Food, It's Violence” campaign, and the reason why it has targeted Chipotle and Whole Foods more than any other establishments, is our belief that there is no such thing as humane animal agriculture. Our objective is not to focus on alleviating "animal cruelty" or asking for "more humane" methods of exploitation, but to demand an end to animal exploitation and killing altogether. The objective of building an animal rights movement powerful enough to bring down the system of animal slavery mandates that all of us willing to make that unequivocal demand collaborate with each other. It is not served by attacking and misrepresenting those who are doing the same.

Friday, January 31, 2014

Time For Vegans to Get Off The Fence: PETA is a Disaster for Animal Advocacy!

Some vegans say that PETA has done a mixture of both good and bad things in their work as an animal advocacy organization, and so they have neutral or mixed feelings toward them. But whether a neutral attitude toward an entity that does both good and bad things is appropriate depends on how bad the bad things are. If they're sufficiently bad then a neutral attitude isn't really appropriate. So if someone helps old ladies across the street, donates to charities, volunteers at the soup kitchen...but they rape their mom, then no one would take a neutral attitude toward that person; their bad action has "crossed the line," so to speak.

And such is the case with PETA. Yeah, you can find promotion of veganism (mixed with a hell of a lot of welfarism and promotion of less-than-veganism) on their website, yeah they've made some good videos, yeah Ingrid Newkirk has written that there's no such thing as humanely raised and slaughtered meat, but...in addition to their sexist advertising and their welfarist campaigns and positions, PETA has killed healthy, adoptable animals, lots of them. It's not just inconsistent with their name (People for the Ethical Treatment of Animals), it's absolutely inexcusable, and anyone associated with PETA who has been involved with this ought to go to jail just as Michael Vick did. It's puzzling why they would do this. Part of the answer can be found here: http://www.nathanwinograd.com/?p=12153 Warning: This article contains pics of some of the healthy, adoptable animals PETA has killed. In addition, it contains a postcard from Ingrid Newkirk to Nathan Winograd (a leader of the no-kill shelter movement) stating that PETA does not believe that nonhuman animals have a right to life! This stunning admission ironically puts PETA, thought to be an animal rights organization, squarely on the opposite side of the "right to life" issue from the majority of Americans, at least insofar as animals considered "pets" are concerned.

All in all, the attitude PETA takes toward animals can only be described as speciesist. Not speciesist in the same way that most people are, as they don't make the same illogical distinction between "food" animals and "pets," but speciesist nonetheless. How else can we explain things like their giving an award to Temple Grandin for designing "more humane" slaughterhouses or their campaign to get KFC Canada to switch from suppliers that slit chickens' throats to suppliers that gas chickens to death instead, and their praise for KFC when they did so? Can you imagine a supposed human rights organization giving an award to Himmler for coming up with the bright idea of gassing Jews and other Holocaust victims instead of shooting them? And can you imagine our reaction if an organization supposedly devoted to the welfare of children advocated rounding up homeless children and "euthanizing" them? Because that's what PETA advocates, and engages in, for stray cats: http://www.alleycat.org/page.aspx?pid=897

In short, the bad so far outweighs the good in PETA's case that not only does PETA not deserve either financial or rhetorical support from any genuine animal rights advocate, but our movement (and animals) would be far better off if they ceased to exist altogether.

Friday, October 18, 2013

Should schools try to boost self-esteem? Beware the dark side by Roy Baumeister

Just wanted to share an article I like, pertaining to misconceptions about the value of self-esteem, written by eminent social psychologist Roy Baumeister. SHOULD SCHOOLS TRY TO BOOST SELF ESTEEM? Beware the dark side BY ROY F. BAUMEISTER Roy F. Baumeister is the Elsie Smith professor of psychology at Case Western Reserve University in Cleveland, Ohio. For a fuller discussion of the relationship between self-esteem and violence, see "Relation of Threatened Egotism to Violence and Aggression: The Dark Side of High Self-Esteem," by Roy F. Baumeister, Laura Smart, and Joseph M. Boden (Psychological Review, 199(5, Vol. 103, No. 1). “WE MUST raise children's self-esteem!" How often has this sentiment been expressed in recent years in schools, homes, and meeting rooms around the United States? The sentiment reflects the widespread, well-intentioned, earnest, and yet rather pathetic hope that if we can only persuade our kids to love themselves more, they will stop dropping out, getting pregnant, carrying weapons, taking drugs, and getting into trouble, and instead will start achieving great things in school and out. Unfortunately, the large mass of knowledge that research psychologists have built up around self-esteem does not justify that hope. At best, high self-esteem is a mixed blessing whose total effects are likely to be small and minor. At worst, the pursuit of high self-esteem is a foolish, wasteful, and self-destructive enterprise that may end up doing more harm than good. Writers on controversial topics should acknowledge their biases, and so let me confess mine: I have a strong bias in favor of self-esteem. I have been excited about self-esteem ever since my student days at Princeton, when I first heard that it was a topic of study. Over the past two decades I have probably published more studies on self-esteem than anybody else in the United States (or elsewhere). It would be great for my career if self-esteem could do everything its boosters hope: I'd be dining frequently at the White House and advising policymakers on how to fix the country's problems. It is therefore with considerable personal disappointment that I must report that the enthusiastic claims of the self-esteem movement mostly range from fantasy to hogwash. The effects of self-esteem are small, limited, and not all good. Yes, a few people here and there end up worse off because their self-esteem was too low. Then again, other people end up worse off because their self-esteem was too high. And most of the time self-esteem makes surprisingly little difference. Self-esteem is, literally, how favorably a person regards himself or herself. It is perception (and evaluation), not reality. For example, I think the world would be a better place if we could all manage to be a little nicer to each other. But that's hard: We'd all have to discipline ourselves to change. The self-esteem approach, in contrast, is to skip over the hard work of changing our actions and instead just let us all think we're nicer. That won't make the world any better. People with high self-esteem are not in fact any nicer than people with low self-esteem—in fact, the opposite is closer to the truth. High self-esteem means thinking well of oneself, regardless of whether that perception is based on substantive achievement or mere wishful thinking and self-deception. High self-esteem can mean confident and secure—but it can also mean conceited, arrogant, narcissistic, and egotistical. A recent, widely publicized study dramatized the fact that self-esteem consists of perception and is not necessarily based on reality. In an international scholastic competition, American students achieved the lowest average scores among all participating nationalities. But the American kids rated themselves and their performance the highest. This is precisely what comes of focusing on self-esteem: poor performance accompanied by plenty of empty self-congratulation. Put another way, we get high self-esteem as inflated perceptions covering over a rather dismal reality. Looking ahead, it is alarming to think what will happen when this generation of schoolchildren grows up into adults who may continue thinking they are smarter than the rest of the world—while actually being dumber. America will be a land of conceited fools. All of this might fairly be discounted if America were really suffering from an epidemic of low self-esteem, such as if most American schoolchildren generally had such negative views of themselves that they were unable to tackle their homework. But that's not the case. On the contrary, as I'll explain shortly, self-esteem is already inflated throughout the United States. The average American already regards himself or herself as above average. At this point, any further boosting of self-esteem is likely to approach the level of grandiose, egotistical delusions. Benefits of Self-Esteem Let us begin with the positive consequences of high self-esteem. Much has been claimed, but very little has been proven. Some years ago California formed a task force to promote self-esteem, and its manifesto was filled with optimistic assertions about how raising self-esteem would help solve most of the personal and social problems in the state. Here is a sample of its rhetoric: "the lack of self-esteem is central to most personal and social ills plaguing our state and nation," and indeed self-esteem was touted as a social vaccine that might inoculate people "against the lures of crime, violence, substance abuse, teen pregnancy, child abuse, chronic welfare dependency, and educational failure."' Such rhetoric is especially remarkable in light of another fact. That same task force commissioned a group of researchers to assemble the relevant facts and findings about self-esteem. Here is what the experts in charge of the project concluded from all the information they gathered: "The news most consistently reported, however, is that the associations between self-esteem and its expected consequences are mixed, insignificant, or absent." In short, self-esteem doesn't have much impact. Even when the occasional study does link low self-esteem to some problem pattern, there is often a serious chicken-and-egg ambiguity about which comes first. For example, if someone showed that drug-addicted pregnant unmarried school-dropout teenagers with criminal records have low self-esteem, this might mean only that people stop bragging after they mess up their lives. It would not prove that low self-esteem caused the problems. The few researchers who have tried to establish causality have usually concluded that self-esteem is mainly an outcome, not a cause. At best there is a mutual influence of spiraling effects. To be sure, there are some benefits of high self-esteem. It helps people bounce back after failure and try again. It helps them recover from trauma and misfortune. In general, high self-esteem makes people feel good. Low self-esteem accompanies various emotional vulnerabilities including depression and anxiety. (Again, though, there is no proof that low self-esteem causes these problems, or that raising self-esteem will prevent them.) Children who do well in school have slightly higher self-esteem than those who do poorly. Unfortunately the effect is small, and in fact anyone who believes in the value of education should wish for a stronger effect simply on the basis that successful students deserve higher self-esteem. Across multiple studies, the average correlation between grades and self-esteem is .24, which means about 6 percent of the variance. In other words, moving from the very highest self-esteem scores to the very lowest would yield about a 6 percent difference in school performance. A small increase in self-esteem, such as might be produced by a school program aimed at boosting self-esteem, would probably make only a 1 percent difference or less. And even that assumes that self-esteem is the cause, not the effect, contrary to many indications. To the extent that it is school success or failure that alters self-esteem and not the other way around, any independent effort to raise self-esteem would have no effect at all on school performance. Once again I must say how disappointing I've found these facts to be. Self-esteem is not altogether useless but its benefits are isolated and minor, except for the fact that it feels good. When I embarked on a career in research on self-esteem, I had hoped for a great deal more. The Dark Side of High Self-Esteem The very idea that high self-esteem could have bad consequences strikes some people as startling. The self-esteem movement wants to present self-esteem as having many good and no bad effects. But very few psychological traits are one-sidedly good, and those few are mostly abilities (like intelligence or self-control). High self-esteem can certainly cause its share of problems. If you pause to recall that the category of high self-esteem includes people who think they are great without necessarily being great, this conclusion may seem less startling. A large, important study recently adopted a novel approach to separating self-esteem from all its cause and correlates. The researchers measured how each individual rated himself or herself compared to how that person was rated by others who knew him or her. They were particularly interested in the category of people with inflated self-esteem—the ones who rated themselves higher than their friends rated them. This after all, is where the self-esteem movement leads: Concentrate on getting kids to think well of themselves, regardless of actual accomplishments. The researchers had no difficulty finding plenty of students who fit that category. They are, in a sense, the star products and poster children of the self-esteem movement. And what were they like? The researchers' conclusions did not paint an encouraging picture of health, adjustment, or success. On the contrary, the long-term outcomes of these people's lives found above average rates of interpersonal and psychological problems. A second study, with laboratory observations of live interactions, showed these people to be rather obnoxious. They were more likely than others to interrupt when someone else was speaking. They were more prone to disrupt the conversation with angry and hostile remarks. They tended to talk at people instead of talking to or with them. In general, they irritated the other people present. Does any of this sound familiar? This is what comes of inflated self-esteem. The picture is one of a self-centered, conceited person who is quick to assert his or her own wants but lacks genuine regard for others. That may not be what the self-esteem movement has in mind, but it is what it is likely to produce. In practice, high self-esteem usually amounts to a person thinking that he or she is better than other people. If you think you're better than others, why should you listen to them, be considerate, or keep still when you want to do or say something? Over the past several years, I have been writing a book on evil and violence (Evil: Inside Human Violence and Cruelty, to be published by Freeman this fall). Given my longstanding interest in self-esteem, I naturally wanted to acknowledge any part that it plays. Various pundits and so-called experts have long asserted that low self-esteem causes violence, but I've had enough experience with self-esteem to know that I'd better check the data rather than relying on vague generalizations and ostensibly "common" knowledge. Two graduate students and I reviewed literally hun¬dreds of studies on the topic. What we found was so surprising that in addition to my book, we recently published a lengthy article in psychology's most eminent journal, the Psychological Review. We combined evidence from all spheres of violence we could find: murder, assault, rape, terrorism, bullies, youth gangs, repressive governments, tyranny, family violence, warfare, oppression, genocide, and more. We concluded that the idea that low self-esteem causes violence is simply and thoroughly wrong. It is contradicted by a huge mass of information and evidence. People with low self-esteem are generally shy, humble, modest, self-effacing individuals. Violent perpetrators—from Hitler, Hussein, and Amin, down to the common wife-beater or playground bully—are decidedly not like that. If anything, high self-esteem is closer to the violent personality. Most perpetrators of violence are acting out of some sense of personal superiority, especially one that has been threatened or questioned in some way. I am not saying that high self-esteem, per se, directly causes violence. Not all people with high self-esteem become violent. But violent people are a subset of people with high self-esteem. The main recipe for violence is threatened egotism—that is, a belief in personal superiority that is challenged, questioned, or "dissed" by somebody else. Inflated self-esteem often leads to that pattern. Consider some of the evidence. In the first place, whenever there are two groups with different levels of self-esteem, the more egotistical group is nearly always the more violent one. The most familiar example is gender. Men have higher self-esteem and higher rates of violence. When self-esteem fluctuates, the risk of violence rises with the favorable views of self, such as in manic-depressive illness. Indeed, people who are intoxicated with alcohol show increases in self-esteem and increases in violent tendencies. A recent study found that nowadays many homicides occur in connection with other crimes such as robbery, but in the remaining cases the homicide is often the result of an altercation that begins with challenges and insults, in which someone's favorable self opinion is disputed by the other person. The person who feels he (or less often she) is losing face in the argument may resort to violence and murder. Even within samples of offenders, it appears that indicators of egotism can discriminate violent and troublesome tendencies, and it is the favorable view of self that are linked to the worse actions. A group of researchers administered the California Psychological inventory to young men (in their late teens) on parole. The researchers were able to predict future parole violations (recidivism) better than previous attempts. Among the traits that predicted high recidivism were being egotistical and outspoken (as well as "touchy" which suggests being easily offended). Meanwhile being modest and unassuming (associated with low self-esteem) were among the traits linked to be least likely to violate parole. These results all seem fit the view linking favorable views of self to violent tendencies. Aggression starts in childhood, and bullies are the most notable examples. They are of particular importance because childhood bullies have been found to be four times more likely than other children to engage in serious criminal behavior during their subsequent adult life. Dan Olweus is an expert who has studied bullies for years, and he recently summarized the conclusions that his program of research has yielded. Unlike victims of bullying (who show multiple indications of low self-esteem), the bullies themselves seemed relatively secure and free from anxiety. In contrast to a fairly common assumption among psychologists and psychiatrists, we have found no indicators that the aggressive bullies (boys) are anxious and insecure under a tough surface," said Olweus, adding that multiple samples and methods had confirmed the conclusion, and concluding that bullies "do not suffer from poor self-esteem."' One of the most earnest and empathic efforts to understand the subjective experience of committing crimes was that of sociologist Jack Katz. Homicide as well as assault emerged in his study as typically caused by threats to the offender's public image. In Katz’s view, the offender privately holds a positive view of self, but the eventual victim impugns that view and implicitly humiliates the offender, often in front of audience. The response is unplanned violence resulting in injury or death. Katz insisted that feelings of being humiliated are quickly transformed into rage. He argued that many men feel that almost anyone can judge them and impugn their esteem, whereas for women’s self-esteem is most heavily invested in their intimate relationships—with the result that men will attack strangers while women mainly just murder their intimate partners, because only the partners can threat their self-esteem to a sufficient degree to provoke such a violent response. Another example of the relationship between inflated self-esteem and violence focuses on juvenile delinquency. The classic study by Glueck and Glueck compared juvenile delinquents against a matched sample of nondelinquent boys. Although the study was an early one and has been criticized on methodological grounds, it benefited from a large sample and extensive work, and nearly all of their findings have been replicated by subsequent studies. The Glueck and Glueck study did not measure self-esteem directly (indeed it antedated most modern self-esteem scales), but there were plenty of related variables. The pattern of findings offers little to support the hypothesis that low self-esteem causes delinquency. Delinquent boys were more likely than controls to be characterized as self-assertive, socially assertive, defiant, and narcissistic, none of which seems compatible with low self-esteem. Meanwhile, the delinquents were less likely than the comparison group to be marked by the factors that do indicate low self-esteem, including severe insecurity, feelings of helplessness, feelings of being unloved, gen¬eral anxiety (a frequent correlate of low self-esteem), submissiveness, and fear of failure. Thus, the thoughts and actions of juvenile delinquents suggested that they held quite favorable opinions of themselves. It is useful to look for convergences between the Gluecks' study and more recent studies of youthful violence, not only because of the seminal nature of the Gluecks' work, but also because their data were collected several decades ago and on an almost entirely white sample, unlike more recent studies. Converging findings thus confer especially high confidence in conclusions that can be supported across time and ethnicity. One of the most thorough research projects on youth gangs was that of Martin Sanchez Jankowski, whose work involved 10 years, several cities, and 37 gangs. Although as a sociologist he was disinclined to use self-esteem or personality factors as explanatory constructs, his study did furnish several important observations. Jankowski specifically rejected the notion that acting tough is a result of low self-esteem or feelings of inadequacy. In his words, "There have been some studies of gangs that suggest that many gang members have tough exteriors but are insecure on the inside. This is a mistaken observation" (p. 27). He said that for many members, the appeal of the gang is the positive respect it enjoys in the community as well as the respectful treatment from other gang members, which he found to be an important norm in nearly all gangs he studied. He said most gang members "expressed a strong sense of self-competence and a drive to compete with others.” When they failed, they always blamed something external rather than personal inadequacy or error. This last observation is especially relevant because several controlled studies have shown that it is characteristic of high self-esteem and contrary to the typical responses of people with low self-esteem. Recently I appeared on a radio talk show. The hostess seemed to have difficulty accepting the conclusion that low self-esteem is not a cause of violence, possibly because she had swallowed the propaganda line that all good things come from high self-esteem. To explain our findings, I offered the example of the Ku Klux Klan. The KKK has long advocated beliefs in white superiority and has turned violent in response to effort to extend full equality to black citizens (thereby eroding the superior status of whites). I thought KKK violence was a good, clear example of threatened egotism. For a moment the hostess seemed to see the point but then she jumped back on the self-esteem band wagon. "What about deep down inside?" she asked. I inquired whether she thought that Klansmen believed that they, as whites were inferior to blacks, which would fit the low self-esteem view. She balked at the word "inferior" but offered that the violent Klansmen believe deep down inside that they are "not superior"—in other words, equal—to blacks. I didn't know what to say to this basically loony argument. Her theory that Klan violence could be traced to a 'deep down’ inner belief that blacks are equal to whites has two parts, both of which are bizarre: first that members of the KKK truly believe in racial equality, and second, that belief in racial equality causes violence. It struck me that attempts to defend the self-esteem movement against the facts end up having to make such preposterous assertions. Although this particular hostess's idea was absurd she was invoking a point that the proponents of self esteem have on occasion raised as a possibly valid defense. When obnoxious or socially undesirable acts are performed by egotistical people, thus contradicting the belief that high self-esteem is generally good, some propose that these obnoxious individuals must secretly have low self-esteem. Indeed, the editorial reviewers who evaluated our article on violence for the Psychological Review insisted that we tackle this theoretical question head-on in the final published version of the paper. There are two main reasons to reject the "hidden low self-esteem" view. The first is that plenty of researchers have tried and failed to find any indications of this allegedly hidden low self-esteem. It's not for lack of trying, and indeed it would be quite a feather in any researcher's cap to show that actions are caused by low self-esteem hidden under a veneer of high self-esteem. Studies of childhood bullies, teen gang members, adult criminals, and various obnoxious narcissists keep coming to the same conclusion: "We've heard the theory that these people have low self-esteem or a negative self-image underneath, but we sure can't find any sign of it." The other reason is even more compelling. Suppose it were true (which it does not seem to be) that some violent people have high self-esteem on the surface but low self-esteem inside. Which view of self (the surface veneer or the hidden one) would be the one responsible for violence? We already know that genuine low self-esteem, when not hidden, does not cause violence. Hence one would have to say that low self-esteem is only linked to violence when it is hidden. That means that the crucial cause of violence is what is hiding the secret insecurity—which means that the "veneer" of high self-esteem is the cause, and so we are back anyway to the position that egotism is the cause. There isn't space here to exhaust the dark side of high self-esteem, but let me touch on a few other features. People with high self-esteem are less willing than others to heed advice, for obvious reasons—they usually think they know better. (Whether children with inflated self-esteem are less willing to listen to teachers is one possible implication of this, but to my knowledge this has not yet been studied.) They respond to failure by blaming everyone and everything but themselves, such as a flawed test, a biased or unfair teacher, or an incompetent partner. They sometimes extend their favorable self-opinion to encompass people close to or similar to themselves, but unfortunately this often translates into prejudice and condescension toward people who differ from them. (High self-esteem is in fact linked to prejudice against out-groups.) Finally, when their egotism is threatened, they tend to react irrationally in ways that have been shown to be risky, self-defeating, and even self-destructive. Boosting Self-Esteem: The Problem of Inflation Most (though not all) of the problems linked to high self-esteem involve inflated self-esteem, in the sense of overestimating oneself. Based on the research findings produced in laboratories all over North America, I have no objection to people forming a sober, accurate recognition of their actual talents and accomplishments. The violence, the self-defeating behaviors, and the other problems tend to be most acute under conditions of threatened egotism, and inflated self-esteem increases that risk. After all, if you really are smart, your experiences will tend to confirm that fact, and so there's not much danger in high self-esteem that is based on accurate recognition of your intelligence. On the other hand, if you overestimate your abilities, reality will be constantly showing you up and bursting your bubble, and so your (inflated) self-opinion will be bumping up against threats—and those encounters lead to destructive responses. Unfortunately, a school system that seeks to boost self-esteem in general is likely to produce the more dangerous (inflated) form of self-esteem. It would be fine, for example, to give a hard test and then announce the top few scores for general applause. Such a system recognizes the successful ones, and it shows the rest what the important criteria are (and how much they may need to improve). What is dangerous and worrisome is any procedure that would allow tin other students to think that they are just as accomplished as the top scorers even though they did no perform as well. Unfortunately, the self-esteem movement often works in precisely this wrong-headed fashion. Some students will inevitably be smarter, work harder, learn more, and perform better than others There is no harm (and in fact probably some positive value) in helping these individuals recognize their superior accomplishments and talents. Such self-esteem is linked to reality and hence less prone to causing dangers and problems. On the other hand, there is considerable danger and harm in falsely boosting the self-esteem of the other students. It is fine to encourage them to work harder and try to gain an accurate appraisal of their strengths and weaknesses, and it is also fine to recognize their talents and accomplishments in other (including nonacademic) spheres, but don't give them positive feedback that they have not earned. (Also, don't downplay the importance of academic achievement as the central goal of school, such as by suggesting that success at sports or crafts is just as good.) To encourage the lower-performing students to regard their performance just as favorably as the top learners—a strategy all too popular with the self-esteem movement—is a tragic mistake. If successful, it results only in inflated self-esteem, which is the recipe for a host of problems and destructive patterns. The logical implications of this argument show exactly when self-esteem should be boosted. When people seriously underestimate their abilities and accomplishments, they need boosting. For example, a student who falsely believes she can't succeed at math may end up short-changing herself and failing to fulfill her potential unless she can be helped to realize that yes, she does have the ability to master math. In contrast, self-esteem should not be boosted when it is already in the accurate range (or higher). A student who correctly believes that math is not his strong point should not be given exaggerated notions of what he can accomplish. Otherwise, the eventual result will be failure and heartbreak. Along the way he's likely to be angry, troublesome, and prone to blame everybody else when something goes wrong. In my years as an educator I have seen both patterns. But which is more common? Whether boosting self-esteem in general will be helpful or harmful depends on the answer. And the answer is overwhelmingly clear. Far, far more Americans of all ages have accurate or inflated views of themselves than underestimate themselves. They don't need boosting. Dozens of studies have documented how inflated self-esteem is. Research interest was sparked some years ago by a survey in which 90 percent of adults rated themselves "above average" in driving ability. After all, only half can really be above average. Similar patterns are found with almost all good qualities. A survey about leadership ability found that only 2 percent of high school students rated themselves as below average. Meanwhile, a whopping 25 percent claimed to be in the top 1 percent! Similarly, when asked about ability to get along with others, no students at all said they were below average. Responses to scales designed to measure self-esteem show the same pattern. There are always plenty of scores at the high end and plenty in the middle, but only a few straggle down toward the low end. This seems to be true no matter which of the many self-esteem scales is used. Moreover, the few individuals who do show the truly low self-esteem scores probably suffer from multiple problems that need professional therapy. Self-esteem boosting from schools would not cure them. Obviously there's precious little evidence of low self-esteem in such numbers. By definition, plenty of people are in reality below average, but most of them refuse to acknowledge it. Meanwhile large numbers of people clearly overestimate themselves. The top 1 percent can really only contain 1 percent, not the 25 percent who claim to belong there. Meanwhile, the problem that would justify programs aimed at boosting self-esteem—people who significantly underestimate themselves—is extremely rare. Conclusion What is to be done? In response to the question about whether schools should boost self-esteem, my answer is: Don't bother. Efforts at boosting self-esteem probably feel good both for students and for teachers, but the real benefits and positive consequences are likely to be minor. Meanwhile, inflated self-esteem carries an assortment of risks and dangers, and so efforts to boost self-esteem may do as much harm as good, or possibly even more. The time, effort; and resources that schools put into self-esteem will not be justified by any palpable improvements in school performance, citizenship, or other outcomes. There is one psychological trait that schools could help instill and that is likely to pay off much better than self-esteem. That trait is self-control (including self-discipline). Unlike self-esteem, self-control (or lack thereof) is directly and causally involved in a large set of social and personal problems." Addiction, crime, violence, unwanted pregnancy, venereal disease, poor school performance, and many other problems have self-control failure as a core cause. Also unlike self-esteem, self-control brings benefits to both the individual and society. People with better self-control are more successful (socially and academically), happier, and better adjusted, than others. They also make better parents, spouses, colleagues, and employees. In other words, their self-control benefits the people close to them. Indeed, I am convinced that weak self-control is a crucial link between family breakdown and many social problems. Study after study has shown that children of single parents show up worse than average on almost every measure, ranging from math achievement tests to criminal convictions. Most single parents I know are loving, dedicated, hard-working individuals, but all their energy goes toward providing food and shelter and their children's other basic needs. It seems to take a second parent to provide the supervision and consistent rule enforcement that foster self-control in the child. How much the schools can do to build self-control is unclear. Still, just recognizing the priority and value of self-control will help. Obviously, self-control is not something that is instilled directly (as in a "self-control class") but rather should be cultivated like a cluster of good habits in connection with regular academic work, especially in the context of clear, consistent enforcement of academic and behavioral standards. The disciplinary and academic culture of a school should be aimed at recognizing and encouraging the self-control of individual students, including rewarding good self-control and punishing its failures or absences. With each new plan, policy, or procedure, school officials might pause to ask "Will this help strengthen self-control?" instead of "Might this hurt anybody's self-esteem?" In the long run, self-control will do far more for the individuals and for society as a whole than will self-esteem. Moreover, self-control gives people the ability to change and improve themselves, and so it can bring about changes in substantive reality, not just in perception. And if one can make oneself into a better person, self-esteem is likely to increase too. Raising self-control may thus end up boosting self-esteem—but not in the dangerous or superficial ways that flourish now. My final message to all the people working in today's schools and seeking to help the next generation get a good start is, therefore, as follows: Forget about self-esteem, and concentrate on self-control. _________________ Note: The format of this document has been altered to make for easier readability, to remove extraneous characters, and to provide more space for annotations. The original document can be accessed at this link.

Saturday, March 26, 2011

Radio piece on veganism

In a few weeks I'll be recording a script explaining the rationale for going vegan for the "Speak Your Mind" segment on the local public radio station, WFIU. (The delay is because they have a backlog and only broadcast these once a week.) May as well post it here so people who don't listen to WFIU can see it! Here it is:

"This is Jeff Melton. Nothing shapes our beliefs, values and actions more profoundly than our culture, yet we often don't notice its effects. Stealthily, it leads us to believe things without necessarily pondering their implications or why we believe them.

Consider our attitudes toward animals. Many of us call ourselves animal lovers. Many of us consider our pets to be family members, and grow very attached to them. If you took a poll of your friends and relatives, most would say that it is wrong to unnecessarily harm animals.

Yet, we unnecessarily harm animals every day when we eat them or their products, wear their fur or skin, or use them in other ways. In the US, 10 billion animals are killed for food or other uses every year, generally far short of their natural lifespan, and they suffer greatly during their lives. Whether raised for their flesh or because they produce milk or eggs, animals in the livestock industry are essentially treated as our slaves. Animal agriculture also causes many environmental problems; for example, it is one of the leading causes of global warming.

We don't need to consume animal products for our health; in fact, the evidence is overwhelming that a plant-based diet is very healthy and that, conversely, heavy consumption of animal products is very bad for our health. Nor do we need to eat them to enjoy delicious meals, as anyone who has eaten a well-prepared vegan meal can attest.

In short, we don't need to consume meat, dairy or other animal products at all. There is no logical justification for treating some species of animals as loved family members, while treating others as commodities that we use to satisfy our taste for animal flesh or other desires, and both we and our fellow animals would be better off if we didn't. Just as every human, regardless of their intelligence or any other characteristic, has the right not to be treated as others’ property, other animals should be accorded that right as well. So please consider going vegan. It’s not difficult, it’s healthy, and it’s the right thing to do. For Speak Your Mind, this is Jeff Melton."

Sunday, April 4, 2010

Does "Meatout Day" Help Animals?

For the last several years, an organization called the Farm Animal Rights Movement has organized an annual event called "Meatout" that calls for people to give up meat for one day, the first day of spring, and also organizes "Meatless Mondays." Other self-proclaimed animal rights organizations, including PETA, Vegan Outreach, Mercy For Animals, and several others also promote the event and are listed as supporters on the Meatout (www.meatout.org) home page, as are numerous celebrity promoters such as Alicia Silverstone and Ed Asner.

Undoubtedly the organizations and individuals involved in promoting Meatout believe that they are serving the cause of animal rights by doing so. But are they? What if anti-slavery activists had supported a promotional campaign in favor of slaveowners giving their slaves Sunday off? Or what if activists in the Civil Rights movement had promoted "Lynching-Free Wednesdays"?

Of course, neither of these movements did these things, and there's a good reason why: Nothing says "I don't take my ethical principles seriously" like advocating that others give up actions contrary to one's ethics one day a week--or, in the present case, give up ONE unethical behavior (eating meat) for one day per year. Animals are sentient beings who can experience pain and suffering just as humans can. Treating them as mere "things," as nothing more than property to be used for humans' pleasure and convenience, is not any more ethically justifiable on Tuesday, Wednesday, Thursday, Friday, Saturday or Sunday than it is on Monday. Using them as milk slaves, having them fight with each other, kidnapping them from the wild and putting them on exhibit to a curious public in cages, or other uses that revolve around our needs and desires and ignore theirs are no more ethically justifiable than killing them for their flesh. Anyone who is serious about the notion that nonhuman animals have the right to not be treated as "things" should not be promoting "Meatout" or "Meatless Mondays."