Most children, in this country and much of the rest of the world, have been subjected to considerable verbal and psychological violence, and often physical violence, by the age of two—and it may only get worse. The “terrible twos” often means terrible treatment.
Toddlers are routinely yelled at, sworn at, called names, threatened. They are shaken, slapped on the hands or buttocks, sometimes slapped in the face, spanked, sometimes hit with switches, kicked, beaten—and all of these things may happen in what people think of as “good homes.”
Given the level of violence in families, it should not be surprising that in day care and nursery schools, children are heard yelling, “I hate you, I’m going to kill you!” They don’t need to watch TV to learn these messages.
“The man who inflicts violence on women was damaged during childhood. The white person who inflicts violence on people of colour was damaged during childhood. The employer who exploits workers was damaged during childhood.
The individual who endorses the state violence inflicted on indigenous peoples was damaged during childhood. The terrorist, the political leader who wages war and the soldier who kills in our name were all damaged during childhood.
The person who supports structures of violence (such as the military, police, legal and prison systems) was damaged during childhood.
The person who supports structures of exploitation (such as capitalism and imperialism) was damaged during childhood. The person who thoughtlessly participates in destruction of the natural environment was damaged during childhood.”
What do you think of Burrowes’ argument?
Do you have other explanations for this country’s high level of engagement in violence?
Clearly poverty and racism can also damage children but hordes of violent people are reapers rather than victims of those social ills. If we really want to reduce violence in and by our country, we better play closer attention to what we do in our homes.
“The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation. . . . A stereotyped but unconscious despair is concealed even under what are called games of amusement and amusements of mankind. But it is a characteristic of wisdom not to do desperate things.”
— Henry David Thoreau
Jul 12, 1817-May 6, 1862 Walden (Aug 9, 1854)
Introduction
12 Jul 2017 – I call upon the timeless words of Henry David Thoreau, a 19th Century student of Ralph Waldo Emerson (1889-1888), to open this article on the critical consequences of the socio-cultural context for human health and well-being. It is, perhaps, coincidental today is Thoreau’s birthday; his 200th year anniversary, a reminder of the enduring power of great thoughts and words. Guide me, Sir!
I offer only a few lines of Thoreau’s words as an epigram, insufficient to honor the timelessness of his thoughts, but perhaps sufficient to acknowledge his special sensitivities to the human condition of his age and our age. Thoreau’s entire works deserve reading. The unfolding industrial age in which he lived, was the source of problems paralleling the problems of our unfolding socio-technical age.
I can think of no better guide to justify the thoughts and words of this article. In so many ways, we have forgotten the tragic consequences of the psycho-social contexts of life for the human condition; we have become infatuated with “reductionism,” a wondrous gift of technological progress, but a distraction from the realities of human nature.
No one can deny the sheer wonder and glory of our growing knowledge of the CNS, brain, organs, and genetics. Yet, the magnificence of our knowledge must not detract from our understanding the socio-environmental determinants of our life milieu. Political powers, controlling funding have called for various national initiatives: “Decade of the Brain.” Similar initiatives for increasing awareness of psychosocial topics have too hidden agendas (see documentary: America’s War on Drugs) directed toward arms deals, racial oppression, and disguised foreign relations policies.
Psychosocial Contexts
Kurt Lewin (1890-1947), one of psychology’s great thinkers, contended behavior is a function of the interaction of organism and environment (B = O x E). It is the interaction of an organism and its milieu which generates behavior, and the problems of disease and disorder. Nothing exists apart from its inner and outer singular milieu. Although physicists may disagree, nothing exists in a vacuum! Life is connections.
As we become increasingly, and deservedly, awed by reductionist discoveries and revelations, and as we seek insights, answers, and solutions to major human problems within reductionist levels, we are failing to address and resolve the challenges of the psychosocial context of our lives. The psychosocial context is the life context in the behavior equation. The psychosocial context has critical implications and consequences for health and well being. It is a formative cause of problems, a precipitating cause, an exacerbating cause, and a maintaining cause. The psychosocial context requires careful attention and understanding in all of the causal relations.
We may be excessively concerned and pre-occupied with the physical aspects of our being, even to the extent of dividing solutions into medical specialties, sub-specialties, and sub-sub specialties. We journey across limb, organ, cell, gene, atom, and molecular space; this journey has proven miraculous for many diseases and disorders. However, this journey alone cannot address nor resolve the tolls exacted on human health and well being forged and sustained within the psychosocial contexts of our lives.
There are many empirical and theoretical reasons concluding many diseases, disorders, dysfunctions, deviancies, and distress arise from the psychosocial contexts of our life than from our body alone. Indeed, the experiences forged and sustained in the psychosocial contexts shape and generate many of these tragic “D” words as the body and mind become war zones for survival struggles – lives of “quiet desperation.”
Today, humans seek respite and relief from “desperation” in prescription pills, illegal drugs and substances, and/or both. Pills and substances are often temporary palliatives, unable to treat and heal the broader destructive contexts of human life, located in the “isms,” poverty, violence, war, and oppression.
There can be no doubt pills and substances alter behavior via neurochemistry and anatomical structure. However, seeking solutions to the determinants of problems requires solutions appropriate to the level generating them and their consequences. Tragically, psychosocial contexts, though obvious, are too often ignored. These are big problems! Too often local, national, and international leaders yield to the preferences to the wealthy, powerful, and positioned. The result is the medicalization of society and human existence; the abuse of power is history’s story!
Many noble minds and hearts sought to awaken humanity to the psychosocial sources of their problems (e.g., Gandhi, Martin Luther King, Jr., Cesar Chavez, Nelson Mandela, President John Fitzgerald Kennedy), but those in power, continue to dominate, “tossing bones of solace” to reaching hands. Today the world is gifted by many new heroic stalwarts, who are advancing peace and social justice (e.g., Mairead McGuire, Michael Knox, Antonio de Rosa, Glenn Paige, and numerous others). The struggle, however, is endless, and requires a person become a social and political activist. As has been suggested by many, today’s situation requires us to merge personal, occupational, and civic lives; there must be a fusion or a gathering of “self.”
FIGURE 1: PSYCHO-SOCIAL CONTEXTS FOR HEALTH AND WELL-BEING
There are so many more items that should be included, as the “interaction” of the contexts foster yet new contexts and complexity. Amidst this challenging “matrix,” it is easy to become pessimistic, to give up on solutions, and to accept forces and fates as destiny. Do not!
As the struggles appear overwhelming, find inspiration and hope from those about you, especially at local levels, making contributions to peace, justice, and dignity. They are the new heroes our times.
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Anthony J. Marsella, Ph.D., a member of the TRANSCEND Network for Peace, Development and Environment, is a past president of Psychologists for Social Responsibility, Emeritus Professor of psychology at the University of Hawaii’s Manoa Campus in Honolulu, Hawaii, and past director of the World Health Organization Psychiatric Research Center in Honolulu. He is known internationally as a pioneer figure in the study of culture and psychopathology who challenged the ethnocentrism and racial biases of many assumptions, theories, and practices in psychology and psychiatry. In more recent years, he has been writing and lecturing on peace and social justice. He has published 21 books and more than 300 articles, tech reports, and popular commentaries. He can be reached at marsella@hawaii.edu.
This article originally appeared on Transcend Media Service (TMS) on 17 July 2017.
In a world where you can be anything, be kind. Eastern Bank, #joinusforgood, posted with permission.
by Kathie MM
Big banks (the ones that claim to be too big to fail) are a big—very, very big cause for concern. The charges directed at them:
They reap profits by exploiting (not educating, not rehabilitating, not treating) men and women languishing in for-profit prisons, victims of the slow wheels of injustice that grind people up because they’re poor, powerless, and/or black/Hispanic/immigrant.
But today I want to throw a little salt on the flames by talking about different type of bank—a bank that tries to put its money and talents where its mouth is—supporting progressive agendas.
I am referring to Eastern Bank, the bank that handles the Engaging Peace account.
On average, since 1999, the bank has donated 10% of its net income to local charities, for a total of over 100 million.
This includes 7 million to nonprofits in 2016. Their 2017 Targeted Grant opportunity focuses on immigrants.
Quoting MA Congressman Joe Kennedy, they say, ““A great nation does not wall itself in. A confident nation does not close its door to the people that need her protection most. A tolerant nation does not target children who have only known her streets or retaliate against communities that protect their neighbors. And a nation built on the sweat and sacrifice of generations of immigrant families does not take that patriotism for granted.”
In keeping with their social justice orientation, Eastern Bank has regularly received awards for its success as one of the “Best Places to Work for Lesbian, Gay, Bisexual and Transgender Equality” and has been recognized as a “Leader in Diversity” for its workforce diversity initiative.”
Eastern Bank, it seems, is amodel for what a bank can do when its leaders actually want to make the world a better place. What a revolutionary idea!
As you may have seen in Schindler’s List, it is customary to leave a rock to mark your visit to a grave. It would seem that this grave has been visited quite a few times. Picture taken at Tiberias (Israel) cemetery. This file is licensed under the Creative Commons Attribution 2.0 Generic license. Author: James Emery from Douglasville, United States.
by Alice LoCicero
In a tiny village in southern France, in 2017, lives a courageous contemporary resister: Cédric Herrou [1].
Herrou is a farmer who has helped African refugees along the treacherous route to Europe through Italy and France. He has done this openly, publicly, in violation of the law, and despite much criticism. He has been tried in court and could be jailed for it, although he has not, so far.
Which of us would resist convention and law in order to help others who desperately need help in just to survive? How many of us have taken the safe, self-protective route, and advised others to do so as well? Are there ways we can increase the likelihood that we, or others, will be resisters? How can we teach selective obedience and selective disobedience? What does it take to disobey civil law, and comply with moral, spiritual, and ethical mandates?
When we look back into history and consider well known Holocaust resisters and rescuers, such as Oskar Schindler, we celebrate them, and we are sure they made the right choice.[2] But at the time they were making those choices, they were not celebrated; they were either doing so in secret, or were criticized harshly. They were disobeying the law and defying their governments. They were doing what they did at grave risk.
If we were to make the right choice today, we would face the same risks. We could be jailed. We could lose our jobs and standing. We could lose professional respect. We could be sued. We could be killed. What does it take to disobey?
Every psychology student and professor knows about Milgram’s studies of obedience and later partial replications of those studies—partial because contemporary research ethics would not allow researchers to put participants through what turned out to be an emotionally wrenching experience. Most of the participants in most of these studies obey the person they see as an authority, even when it means applying what they are led to believe are painful and—in the early studies—what they believed were deadly–shocks to a stranger.
Most, but not all. What are the qualities common to those few participants who disobey? Some recent studies by Burger [3] answer that question. Those who resist in obedience studies are no more compassionate or empathic than those who continue to shock. That is not the common theme.
The common theme is that they believe themselves to be personally responsible for their actions. They do not, in other words, attribute responsibility to others. They take responsibility. This finding is consistent with a finding reported by Kelman and Hamilton in their classic text On Obedience. [4]
At the same time, we know from a well-supported principle of social psychology, that one person who breaks with convention is likely to lead to others doing so as well. And the more who do so the more likely others will join.
Honoring Resisters, Becoming Resisters
In Oslo, there is a museum dedicated to Norway’s many resisters during World War II. [5] Most of their names will never be well-known. Most of them died without anyone thanking them or giving them glory. Without their courage—had everyone taken the safe route, and had there been no resisters to the Nazi regime–we might already be living in a tyrannical, authoritarian society.
We face a very similar challenge today. If we do not resist the anti-humanitarian, pro-war, xenophobic, white supremacist forces rampant in American society and its leadership in 2017, we will very likely be seen by future generations as complicit in the establishment of authoritarian and tyrannical rule and genocide. Silently standing by will not be seen, by future generations, as having been sufficient or acceptable.
Can we teach ourselves to take responsibility for our own behavior? Mentor others to do so as well? How can we and others be prepared to resist and disobey when given unethical orders?
Had we done a better job of teaching psychology students to take responsibility and not obey unethical orders, psychologists might have put a stop to torture at Guantanamo and in black box sites during the Bush era. Had they publicly and openly refused, their actions might have inspired others.
If we teach current psychology students to disobey, we might have more humane treatment of those with mental illnesses who are currently detained in hospitals and prisons. We might have a system of incarceration that focuses on rehabilitation rather than punishment. And we might have a chance to prevent authoritarianism in the US.
Burger, J. M., Girgis, Z. M., & Manning, C. C. (2011) In their own words: Explaining obedience to authority through an examination of participants’ comments. Social Psychological and Personality Science, 2(5), 460-468.
Burger, J.M. (2014). Situational factors in Milgram’s experiment that kept his participants shocking. Journal of Social Issues, 70 (3), 489-500. doi:10.1111/josi.12073
Dr. Alice LoCicero is currently a visiting scholar at The Wright Institute in Berkeley, California, and president-elect of the Society for the Study of Peace and Conflict (Division 48 of the American Psychological Association.) Dr. LoCicero was the first president of the Society for Terrorism Research. She is author of two books and several peer-reviewed articles on terrorism. Her recent scholarship has documented the costs of the US counterterrorism policies, focusing on the flawed Countering Violent Extremism programs, and the American Psychological Association’s actions that supported torture of detainees at Guantanamo and other sites. Dr. LoCicero was shocked to see water protectors at Standing Rock, who were committed to non-violence, being treated as if they posed a threat equivalent to terrorists.
Dr. Alice LoCicero is currently a visiting scholar at The Wright Institute in Berkeley, California, and president-elect of the Society for the Study of Peace and Conflict (Division 48 of the American Psychological Association.) Dr. LoCicero was the first president of the Society for Terrorism Research. She is author of two books and several peer-reviewed articles on terrorism. Her recent scholarship has documented the costs of the US counterterrorism policies, focusing on the flawed Countering Violent Extremism programs, and the American Psychological Association’s actions that supported torture of detainees at Guantanamo and other sites. Dr. LoCicero was shocked to see water protectors at Standing Rock, who were committed to non-violence, being treated as if they posed a threat equivalent to terrorists.