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Grouse-moor shooters of Britain be warned: your time is running out | Patrick Barkham | Opinion | The Guardian
I was delighted by a new piece of idiomatic Swedish I learned this holiday. We British see Swedes as perfect parents, with their progressive leave and forest nurseries. But Swedish parents have the same anxieties about their shortcomings as we do about ours. Curlingföräldrar is their term for mums and dads who seek to obsessively smooth the way for their offspring, just as curlers sweep the ice in front of a gliding stone. Forget “helicopter parents” – “curling parents” sums up our follies much more precisely.
sweden  parents  psychology 
21 hours ago by juliusbeezer
Psychologists surveyed hundreds of alt-right supporters. The results are unsettling. - Vox
A lot of the findings align with what we intuit about the alt-right: This group is supportive of social hierarchies that favor whites at the top. It’s distrustful of mainstream media and strongly opposed to Black Lives Matter. Respondents were highly supportive of statements like, “There are good reasons to have organizations that look out for the interests of white people.” And when they look at other groups — like black Americans, Muslims, feminists, and journalists — they’re willing to admit they see these people as “less evolved.”

But it’s the degree to which the alt-righters differed from the comparison sample that’s most striking — especially when it came to measures of dehumanization, support for collective white action, and admitting to harassing others online. That surprised even Forscher, the lead author and a professor at the University of Arkansas, who typically doesn’t find such large group difference in his work.
alt-right  psychology  racism  america  vox  statistics 
21 hours ago by laurenipsum
‘22 Push-Ups for a Cause’: Depicting the Moral Self via Social Media Campaign #Mission22
Discussion
This article has provided the first “big data” analysis of the #Mission22 movement that went viral across multiple social media platforms in 2016. We began by arguing that Web 2.0 has ushered in profound changes to how people depict and construct identities that articulate with wider transformations in self and identity in conditions of late-modernity. The “confessional” quality of Web 2.0 means individuals and groups are presented with unprecedented opportunities to “mass self-depict” through new communication and Internet technologies. We suggest that the focus on how Web technologies are implicated in the formation of moral subjectivities is something that has been overlooked in the extant research on identity and Web 2.0 technologies.

Filling this gap, we used the #Mission22 movement on Twitter as an empirical site to analyse how contemporary subjects construct and visually depict moral identities in online contexts. A central finding of our analysis of 225883 Twitter posts is that most engagement with #Mission22 was through retweeting. Our data show that retweets were by far the most popular way to interact and engage with the movement. In other words, most people were not producing original or new content in how they participated in the movement but were re-sharing – re-depicting – what others had shared. This finding highlights the importance of paying attention to the architectural affordances of social media platforms, in this case, the affordances of the ‘retweet’ button, and how they shape online identity practices and moral expression. We use moral expression here as a broad term to capture the different ways individuals and groups make moral evaluations based on a responsiveness to how people are faring and whether they are suffering or flourishing (Sayer). This approach provides an emic account of everyday morality and precludes, for example, wider philosophical debates about whether patriotism or nationalistic solidarity can be understood as moral values.

The prominence of the retweet in driving the shape and nature of #Mission22 raises questions about the depth of moral engagement being communicated. Is the dominance of the retweet suggestive of a type of “moral slacktivism”? Like its online political equivalent, does the retweet highlight a shallow and cursory involvement with a cause or movement? Did online engagement translate to concrete moral actions such as making a donation to the cause or engaging in some other form of civic activity to draw attention to the movement? These questions are beyond the scope of this article but it is interesting to consider the link between the affordances of the platform, capacity for moral expression and how this translates to face-to-face moral action. Putting aside questions of depth, people are compelled not to ignore these posts, they move from “seeing” to “posting”, to taking action within the affordances of the architectural platform.

What then is moving Twitter users to morally engage with this content? How did this movement go viral? What helped bust this movement out of the “long tail distribution” which characterises most movements – that is, few movements “take-off” and become durable within the congested attention economies of social media environments. The Top 10 most retweeted tweets provide powerful answers here. All of them feature highly emotive and affective visual depictions, either high impact photos and statements, or videos of people/groups doing pushups in solidarity together. The images and videos align affective, bodily and fitness practices with nationalistic and patriotic themes to produce a powerful and moving moral cocktail. The Top 50 words also capture the emotionally evocative use of moral language: words like: alone, fight, challenge, better, believe, good, wrong, god, help, mission, weakness and will.

The emotional and embodied visual depictions that characterise the the Top 10 retweets and Top 50 words highlight how moral identity is not just a cerebral practice, but one that is fundamentally emotional and bodily. We do morality not just with our minds and heads but also with our bodies and our hearts. Part of the power of this movement, then, is the way it mobilises interest and involvement with the movement through a physical and embodied practice – doing push-ups. Visually depicting oneself doing push-ups online is a powerful display of morality identity. The “lay morality” being communicated is that not only are you somebody who cares about the flourishing and suffering of Others, you are also a fit, active and engaged citizen. And of course, the subject who actively takes responsibility for their health and well-being is highly valued in neoliberal risk contexts (Lupton).

There is also a strong gendered dimensions to the visual depictions used in #Mission22. All of the Top 10 retweets feature images of men, mostly doing push-ups in groups. In the case of the second most popular retweet, it is two men in suits doing push-ups while three sexualised female singers “look-on” admiringly. Further analysis needs to be done to detail the gendered composition of movement participation, but it is interesting to speculate whether men were more likely to participate. The combination of demonstrating care for Other via a strong assertion of physical strength makes this a potentially more masculinised form of moral self-expression.

Overall, Mission22 highlights how online self-work and cultivation can have a strong moral dimension. In Foucault’s language, the self-work involved in posting a video or image of yourself doing push-ups can be read as “an intensification of social relations”. It involves an ethics that is about self-creation through visual and textual depictions. Following the more pessimistic line of Bauman or Turkle, posting images of oneself doing push-ups might be seen as evidence of narcissism or a consumerist self-absorption. Rather than narcissism, we want to suggest that Mission22 highlights how a self-based moral practice – based on bodily, emotional and visual depictions – can extend to Others in an act of mutual care and exchange. Again Foucault helps clarify our argument: “the intensification of the concern for the self goes hand in hand with a valorisation of the Other”. What our work does, is show how this operates empirically on a large-scale in the new confessional contexts of Web 2.0 and its cultures of mass self-depiction.
db  dp  SocialMedia  Psychology  Morals 
22 hours ago by walt74
How To Spot A Liar | Pamela Meyer | Best Images Collections HD For Gadget windows Mac Android
How to location a liar | Pamela Meyer http://www.ted.com On any given day we’re lied to from 10 to 200 times, and the clues to detect people lie can be subtle and counter-intuitive. Pamela Meyer, author of Liespotting, displays the manners and “hotspots” used by people educated to understand deception — and she argues honesty […]
IFTTT  WordPress  How  to  clues  Culture  deception  honesty  Liars  Lies  Liespotting  lying  manners  Meyer'  Pamela  psychology  science  society  Ted  TEDGlobal  TEDTalks 
yesterday by wotek
Sigmund Fraud?
"That is where his ‘genius’ will be found," Crews writes, "not in having understood anyone’s mind but in having created an impression of success from stories that, regarded objectively, constitute evidence of his own obsession, coercion, and want of empathy."
books  psychology  history  science 
yesterday by terry

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