All posts tagged: collective action

Instrumental & expressive aspects of collective action

A very basic breakdown: Instrumental We join with others to take collective action in order to achieve measurable goals. Our actions are tactics within strategies, which we hope will result in tangible successes/gains/improvements to people’s lives. We are concerned with results. We evaluate whether our actions are moving us toward making substantial change. Expressive! We also join with others to take collective action because it makes us feel good. Our actions express our values, our identities, and our sense of belonging in the group or the movement. Expressive aspects of collective action and movement participation are important — this is what feeds us, makes us feel like we’re not alone, and keeps us going. WARNING: you can fulfill your expressive motivations without ever winning anything! A longer elaboration of this dualism, authored by Joshua Kahn-Russell, Zack Malitz, and yours truly, is available at BeautifulTrouble.org.

Too many Leeroy Jenkins

Another intense semester has come to an end and suddenly I have some time to relax, to catch up with friends, and even to indulge in wasting a little time on the Internet. Just now I remembered old Leeroy Jenkins — the disruptive antihero of World of Warcraft — and I thought I’d watch the Youtube video of his performance from ten years ago. Because of my predisposition to see WoW as an unforgivable waste of time, I’ve always loved Leeroy’s utter disregard for the norms, processes, and careful strategic planning of his WoW teammates. Unilaterally cutting the collective planning stage short, Leeroy enthusiastically runs headlong kamikaze-style into enemy territory, embarking on what is sure to be a suicide mission, while narcissistically shouting his own name, “LEEEEEROOOYY JEENNNKINNNSS!!!” With the action kicked off prematurely, his teammates have no choice but to follow Leeroy into the field to do battle with beasts and demons and who-knows-what-else, hoping against hope to salvage something from the unfavorable situation created by the asinine antics of their stupid/brave comrade. This time watching the clip, I realized how …

The individual rational actor paradigm (is dumb)

Boring warning: Just like yesterday’s post, this one is also boring. You have been warned. In the individual rational actor paradigm, the unit of analysis tends to be the generic, atomized, essentially selfish individual. When applied to social movements, the paradigm clumsily attempts to illuminate the “mystery” of collective action by examining the peculiar types of individuals who join collective efforts—and their individual reasons for joining—rather than by examining particular contexts or situations that tend to activate people (more often in blocs and clusters than as lone individuals). Frankly, when a scholar assumes that collective action participants are atomized individuals whose involvement can be explained by individually rational choices, I am inclined to assume that their research is probably not worth much. The use of the term entrepreneur to describe social movement innovators betrays this same view of the benefit-maximizing, cost-minimizing individual; a view that is taken for granted as the modus operandi of Homo sapiens. I think it is problematic and grotesque to transpose an individual profit-maximizing logic and terminology onto a thoroughly collective …

Political action’s psychological layer

The “classical model” of social movement theory explains the emergence of social movements in terms of collective psychological reactions to structural changes in society. In short, people are alienated and therefore join protest movements. Hating on this approach is something of a cornerstone of the sociological canon of contemporary social movement theory. Central among the numerous problems with the classical model is how it pathologizes individual social movement participants, treating them as alienated, anomic, maladjusted, and deviant specimen. Reasons for rejecting the theory are plentiful. The framework had to die; good riddance! So then, is it too soon to ask whether there might be a few useful gems buried along with the rotting corpse of the classical model? How bad of an idea is it to exhume the casket in order to pan for gold? “For the mass society theorist,” Doug McAdam explains (in Political Process and the Development of Black Insurgency), “the movement offers the atomized individual the sense of community he lacks in his everyday life.” Such a framework does not seem to …

A theory of political behavior (pt.4: imagined communities & populist alignment)

Modern society significantly complicates the group-oriented identity framework I’ve been discussing (in parts one, two, and three). Most of us juggle multiple roles in multiple spheres, each of which holds a degree of our individual identity. The temptation is to then look at identity as a predominantly individual matter. But each sphere of an individual’s fragmented life has its own group logic and group processes of constructing values and identity. It is no small development, however, that people in societies like ours now have more individual agency to choose how much of their identities to invest into which groups. The term group can mean many different things. A group may be proximate, fully definable, and localized, such as one’s village, workplace, or place of worship. It seems logical that, if we do indeed have group-oriented instincts, these would have evolved in some such proximate, localized groups. But today, “group” can mean much more; for example, one’s gender, sexual orientation, race, ethnicity, nation, economic class, political ideology, hobby, or sports team. With the label generic given …

A theory of political behavior (pt.3: political dimension of group identity)

Continuing from part 2… Values Where do values fit into this picture? Do I not construct my identity according to the values that I hold? This can certainly be the case, but those values are constructed by my identification and experiences with some group in the first place. As with identity, we may benefit by asking what beneficial purpose values serve? What is it about values that allowed them to develop into a phenomenon, to occupy a place in our cultural practices? Below is a sort of “equation” intended to capture the group-benefiting purpose that values serve: G = generic given group G needs = perceived or articulated threats or opportunities that feel relevant to the group Values = identity with G + perception/interpretation of G needs According to the above, we develop our values based significantly on 1) our identity with particular groups, and 2) our beliefs and perceptions about what will best serve our groups. What we believe will best serve a given group is shaped by the life of group itself, through …

A theory of political behavior (pt.2: evolutionary logic of identity)

Picking up where I left off in part 1, the next axiom: identity serves an evolved, group-benefiting function. I am well aware that examining an evolutionary framework to explain behavior is something that not everyone is comfortable with. Indeed, it has provoked pushback from some of my cultural studies friends and advisors (but encouragement from others). After much deliberation, I decided to keep the evolutionary lens as an explicit piece of my theoretical framework. (For more background philosophical justification, see my working philosophy of social science.) I believe that group-oriented behavior is built upon the scaffolding of evolved group-oriented instincts. We may prefer to think of our life choices as self-aware, rational choices. But the prefrontal cortex—the region attributed to the capacity for rational thought—is a new kid on the block, in the span of evolutionary time. A relatively small portion of our brain activity involves conscious rational thought, and that part is not divorced from primal and preconscious emotions and instincts. Our orientation as individuals toward the groups we are situated within certainly has …

A theory of political behavior (pt.1)

Why explore political behavior? To inform my own organizing practice, I have been working toward a more explicit theory of political behavior, which this post will begin to lay out. Leading up to this exploration, last week I discussed some of my philosophy of social science, mostly asserting my embrace of a multiply-determined reality with all sorts of factors, explanations, and lenses—e.g. economic, structural, behavioral, cultural, psychological, even evolutionary—worthy of consideration in an examination of politics and political behavior. Then in The Problem of Collective Action in the United States, I briefly discussed the constraining context that has led me to study political behavior, namely that, “social movements in the United States do not presently have anywhere close to the capacity needed to mount sustained challenges to the entrenched power structures we are up against.” I want to figure out why that is the case, and how we can change it. Political behavior: Why and how do people—as individuals and in groups—become politically active (or not), with progressive or regressive politics? Getting clearer about a …

The Problem of Collective Action in the United States

Picking up from yesterday’s post, the central problem I have attempted to apprehend from so many angles has to do with political behavior — especially collective action in the context of the United States over the past 50 or so years. How and why do people act together collectively to advance or defend their common interests? How and why do people not act together for the same — or even resist collective action that would seem to benefit them? In my estimation, social movements in the United States do not presently have anywhere close to the capacity needed to mount sustained challenges to the entrenched power structures we are up against, at least when it comes to issues for which change would threaten the current economic order (e.g. progressive taxation, public education, public health care, cutting military spending, public elections, corporate personhood, financial regulation, global warming, and so on). Thus, Occupy Wall Street has been something of a beacon of hope to many. But momentarily seizing the national narrative didn’t send the bankers and Wall …