Fri, 1 June 2018
How did humans diverge so markedly from animals? Apart from physical things like our “physical peculiarities,” as experimental psychologist Celia Heyes puts it, or our fine motor control, there’s something even more fundamentally – and cognitively -- different.
“I suppose at the broadest level,” Heyes tells interviewer David Edmonds in this Social Science Bites podcast, “we differ from animals because we are so ultra-social, so intensely cooperative. And as a result, we’ve transformed our environments, for good or ill, more radically than any other species through things like agriculture, technology, science, but also, law, trade to the point of economies and finance, fine arts, sports, all of these things.”
Heyes, a senior research fellow in theoretical life sciences at All Souls College, University of Oxford, argues that we’ve evolved those differences, or “innate modules.” That may sound like evolutionary psychology, which suggests that many of these traits are pre-coded into humans -- “we get them for free,” as Heyes translates -- and therefore are minimally dependent on what we experience in childhood. While Heyes appreciates the evolutionary aspect of natural selection and agrees there is some sort of genetic starter kit,” but she says the locus of evolution is not genetic but cultural.
She points to things like cross-cultural differences in beliefs and behavior or the ability to read, which hasn’t had time to be genetically encoded (even if it can be observed lighting up only certain parts of the brain) but it can have evolved culturally.
Heyes’ research and theories place her all over the academic map, but she describes herself as “part biologist, part philosopher, but I am first and foremost a psychologist.” A fellow of the British Academy and president of the Experimental Psychology Society, her latest book is the brand new Cognitive Gadgets: The Cultural Evolution of Thinking from Harvard University Press.
Tue, 1 May 2018
In determining what makes a successful prison, where would you place ‘trust’? Alison Liebling, a criminologist at the University of Cambridge and the director of the Institute of Criminology’s Prisons Research Centre, would place it at the top spot. As she tells interviewer David Edmonds in this Social Science Bites podcast, she believes what makes a prison good is the existence and the practice of trust.
As this recording makes clear, these aren’t starry-eyed recommendations from a novice observer. Liebling has years of going into dozens of individual lockups, and believes that good prisons are possible. “A good prison,” she details, “is one where prisoners feel safe and the environment is not threatening – and therefore they can concentrate on their own personal development.” That environment means inmates are “reasonably decently treated, not worried about getting from A to B, the regime works in a fairly predictable and clear way, and the staff are approachable,” among other things.
While she has met with ‘why bother?’-type resistance from hard-boiled staff and prisoners surrounding her research, her retort is quick and usually effective: “There isn’t any better method than research for authentically describing this invisible world.”
The best prisons, she says, are the ones that “see prisoners as people first.” This isn’t a prescription to be naïve, and she subscribes to what Onora O’Neill describes as “intelligent trust” in dealing with prisoners. Good corrections officers already intuit the concept, she adds: they are “subtle readers of human behavior ... making fine judgements about gradations of trust.”
For her research, Liebling has adopted “appreciative inquiry,” which she came too almost accidentally while trying to discover a way to describe what works in a prison and how do prisons differ from each other. (“It wasn’t a research tool, or at least it wasn’t until I corrupted it!” she jokes.) Just as plants follow the sun, appreciative inquiry also follows the heliotropic principle, trying to identify and then support what gives life energy to people or organizations. “So instead of telling me about your offending,” she would ask, “tell me something you’re most proud of.”
Talk about working in the prison environment (“I always felt really at home”), the idea that prisoners themselves my feel vulnerable, how to build trust, and how prison policies have improved over Liebling’s career – and how that improvement has stalled
Liebling has published several books on these topics, such as 1992’s Suicides in Prison, 2004’s Prisons and their Moral Performance: A Study of Values, Quality and Prison Life and The Effects of Imprisonment with Shadd Maruna in 2005, and Legitimacy and Criminal Justice, an edited volume with Justice Tankebe, in 2013.
Mon, 2 April 2018
While they aren’t as unpopular as politicians or journalists, people who work with statistics come in for their share of abuse. “Figures lie and liars figure,” goes one maxim. And don’t forget, “There are three kinds of lies: lies, damned lies, and statistics."
But some people are the good guys, doing their best to combat the flawed or dishonest use of numbers. One of those good guys is David Spiegelhalter, professor of the public understanding of risk in the Statistical Laboratory in the Centre for Mathematical Sciences at the University of Cambridge and current president of the Royal Statistical Society. Spiegelhalter, the subject of this Social Science Bites podcast, even cops to being a bit of an “evidence policeman” because on occasion even he spends some of his time “going around telling people off for bad behavior.”
There is bad behavior to police. “There’s always been the use of statistics and numbers and facts as rhetorical devices to try and get people’s opinion across, and to in a sense manipulate our emotions and feelings on things,” he tells interviewer David Edmonds. “People might still think that statistics and numbers are cold, hard facts but they’re soft, fluffy things. They can be manipulated and changed, made to look big, made to look small, all depending on the story that someone wants to tell.”
Asked at one point if he even accepts that there are ‘facts,’ Spiegelhalter gives a nuanced yes. “I’m not going to get into the whole discussion about ‘what is truth,’ although it’s amazing how quick you do go down that line. No, there are facts, and I really value them.”
Despite that policing role, Spiegelhalter explain, his methods are less prescriptive and more educational, working to get others to ask key questions such as “What am I not being told?” and “Why I am hearing this?” The goal is less to track down every bit of fake news in the world, and more to inoculate others against its influence.
One part of that, for example, is determining what communicators and organizations to trust. Spiegelhalter, acknowledging his debt to Onora O'Neill, an emeritus professor of philosophy at the University of Cambridge, argues that organizations themselves shouldn’t strive to be trusted, but to show trustworthy attributes. This goes beyond things like “fishbowl transparency,” where you lard your website with every imaginable factoid, but actively making sure people can get to your information, understand it and they can assess how reliable it is.
That ‘understanding’ part of the process is what Spigelhalter pursues as part of chairing the Winton Centre for Risk and Evidence Communication, which is dedicated to improving the way that quantitative evidence is used in society. In that role he’s become a public face of honest use of numbers, as evidenced by his role as presenter of the BBC4 documentaries Tails you Win: the Science of Chance and Climate Change by Numbers. His own research focuses on health-related use of statistics and statistical methods, and while that might include Bayesian inference using Gibbs samplinig, it can also encompass the focus of his 2015 book, Sex by Numbers.
Thu, 1 March 2018
Use social media for any amount of time and eventually you will come across something that’s designed to both appeal to the angels of your better nature and asking to make a (small) effort to support or propagate this appeal. The prime example of recent years is the ALS Ice Bucket Challenge.
When these charitable appeals take off, that’s when social psychologist Sander van der Linden perks up. He studies ‘viral altruism,’ and in this Social Science Bites podcast he details to host David Edmonds how he studies this phenomenon.
“The idea,” van der Linden says, “is that you can ‘catch’ altruism in a behavioral way. When someone acts altruistically online, you catch that behavior as a social contagion, which then causes you to adopt that behavior and encourage other people in your network to also engage in that behavior, which then spreads quickly and rapidly.”
Van der Linden observes and describes the mechanics of these processes using something he calls SMArT, breaking down the online altruistic efforts by their social influence, moral imperative, affective reactions and translational impact.
This yardstick allows van der Linden to draw conclusions from what can be a smallish data set of unique events. SMArT allows van der Linden to find shared similarities that create body of data and which can be tracked. For example, van der Linden, is currently looking at the #MeToo movement to see if it fits into his scope of inquiry.
Van der Linden is a social psychologist and assistant professor in the Department of Psychology at the University of Cambridge where he directs the Cambridge Social Decision-Making Laboratory. He is also a Fellow in Psychological and Behavioural Sciences at Churchill College, Cambridge and an affiliated researcher at the Yale Program on Climate Change Communication at Yale University.
Thu, 1 February 2018
The Western feud over “nature vs. nurture” dates back at least to an essay by John Locke in 1690. The idea that it’s an absolute binary – that our actions are determined solely by one or the other – is thankfully passé. And yet, in an academic setting, with scholars safe in their silos, the tension continues in practice if not in conversation.
For a bit of anecdotal evidence, look at Melinda Mills, the head of department and Nuffield Professor of Sociology at Oxford University. She studied the sociology and demography of families and family formation – things like when to choose to have a child, what a women’s age is when she first gives birth, or the number of children someone might have. “I was,” she tells interviewer David Edmonds in this Social Science Bites podcast, “looking at them in a very socially deterministic way. I was looking at things such as childcare institutions or gender equality or the kind of jobs that women and men have, and was childcare available and affordable and ... I was using those as explanations and predictors.
“And then I met some biologists and geneticists.”
Over drinks that day, these fellow researchers made fun of Mills: “This is Melinda and she studies fertility, but she doesn’t think it has any biological basis.” Much hilarity ensued. But the gibes bore a pleasant fruit – Mills broke free of the limits on her scholarship with which she had shackled herself. Her studies and collaborations now combined social science and molecular genetics; she now studies ‘sociogenomics,’ with a particular emphasis on how these interplay in the areas of inequality and life course. In that vein, she is the principal investigator of the SOCIOGENOME project and the ESRC National Centre for Research Methods SOCGEN project.
She notes that each part of the triad – social scientists, biologists and geneticists bring their real science to the table. “Wellbeing, depression, reproductive choice – [social scientist] are very good at measuring that. We then work with biologists and geneticists, who determine genetic loci, and then with biologists, who determine the biological function of those genes.
“As social scientists, we then create a score, your ‘reproductive score,’ and we add those to our statistical models together with the social science variables -- the usual suspects lie your family background or your partner or educational level – and we add those together with the genetic data and we look at the interaction between those.” And, as you’ll learn, there can be surprises for all concerned. Geneticists, for example, might assume that genetic loci are universal ... but are they?
The effort also harnesses the big data of genetics technology, tapping into databases like the UK Bio Bank or the direct-to-consumer testing services like 23andMe.
In addition to her sociogenomics projects, Mills is a leader of the Working Package on Childlessness and Assisted Reproductive Technology in the European Families And Societies network, editor-in-chief of the European Sociological Review, and a fellow of the European Academy of Sociology.
Tue, 2 January 2018
That some people are just naturally gifted at mathematics is pretty well accepted as conventional wisdom. With enlightened teaching we can all become adequate at math, or maths, and should set expectations accordingly. That, says Jo Boaler, who is a professor of mathematics education at Stanford University, is hogwash. Although she uses the more refined terminology of calling such thinking “a myth.”
“The neuroscience is showing us petty clearly that there’s no such thing as a maths brain, even though so many people believe that, particularly in the Western culture,” she tells interviewer David Edmonds in this Social Science Bites podcast. She doesn’t fully reject the notion about enlightened teaching, though, only the bit about merely being adequate: “If you were taught the right way ... you could excel at all levels of maths in school.”
She describes how brain pathways are formed when we learn something, and the agglomeration of those pathways are what makes one adept, and not some inherent expertise. “This isn’t to say everyone is born with the same brain,” Boaler explains, “but experiences we have much more potential to shape brains than anything we’re born with. What we’re born with is really eclipsed by the millions of experiences we have.”
Her own experiences. Apart from once having been a mathematics teacher in London comprehensive schools, include following hundreds of students over many years in both the United Kingdom and the United States. Some of those students sitting in rows in traditional classrooms, others actively exploring mathematical concepts while untethered from desks. This research has enabled to bust a number of maths myths, such as that boys are better at math than girls – turns out that boys do better at testing, but not in school performance. Boaler notes that mindset plays a key role in learning, and those afraid of making a mistake don’t benefit from one of the most productive ways of learning, which is making a mistake.
In this podcast, she also details how timed tests actually inhibit the brain from working, and that even adults use (virtual) finger in mathematics, which plays out positively for musicians.
In addition to her role at Stanford, Boaler is the faculty director of the math teaching incubator youcubed and the author of the first ‘massive open online course’ on mathematics teaching and learning. She was also the Marie Curie Professor of Mathematics Education at the University of Sussex, a fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford, and has written nine books, including the 2015 bestseller Mathematical Mindsets.
Fri, 1 December 2017
“Most people,” says Goldsmiths sociologist Bev Skeggs, “think they’re using Facebook to communicate with friends. Basically they’re using it to reveal how much they can be sold for, now and in the future, and how much their friends can be sold for.”
That was an almost accidental lesson she learned during research on how social networks were structuring, or restructuring, friendships, she explains to interviewer David Edmonds in this Social Science Bites podcast. After receiving a monstrous data dump – with permission – of individual’s social media usage, Skeggs and her colleagues were “completely diverted” as it dawned on them that Facebook was trawling its users’ habits to collect information on people’s general browsing habits.
The potentially disturbing but legal practice was only the first step in Facebook’s efforts to monetize social media – and in what Skeggs argues calcifies inequality.
“They probably have the greatest capacity to experiment with social data to see who we’re communicating with, how we’re communicating with them,” Skeggs says, “but basically 90 percent of Facebook profit is made from advertising -- selling your data to advertising companies so that they can place an advert on your browser.” And in turn, algorithmically segregating web denizens – well, their composite data profiles, at any rate -- based on their perceived wealth and influence. This “subprime silo-ing” pushes sketchy advertising, in particular for high-interest loans, at people who can least afford to take on more debt.
That, she explains, is why “we really, really need to have some strict regulation” when it comes to the trading of personal data, targeting, advertising and similar practices that flow from social media.
Skeggs, who has led the sociology departments at Manchester University and Goldsmiths, University of London, has long looked at less explored vectors of inequality, as demonstrated by her breakthrough 1997 book, Formations of Class & Gender: Becoming Respectable. She was the joint managing editor of the The Sociological Review for five years starting in 2011, a period that saw the esteemed journal transition into an independent foundation “dedicated to the advancement and study of sociology in everyday life.” (She remains an editor at large for the Review.)
Wed, 1 November 2017
Is it just a low wage that conjures up the term when we talk about “crushing poverty”? Or is it really a host of other issues that likely accompany that lack of money? Economist Sabina Alkire has spent her career crafting the measures that demonstrate that latter proposition, work that with fellow economist James Foster resulted in what is known as the Alkire-Foster Method for determining level of poverty.
In this Social Science Bites podcast, Alkire – director of the Oxford Poverty and Human Development Initiative -- explains to interviewer Dave Edmonds the need to have a consistent and reputable means of measuring poverty over time. This usually entails “a monetary measurement, either income or consumption,” she details, “and a person is deemed to be poor if they don’t have enough by some poverty line.”
But as noted above, this is only half the battle – or perhaps not even half.
“I’m not at all against income poverty level measures or consumption poverty measures, but it doesn’t tell the whole story,” Alkire explains (and notes that Foster is himself architect of some of those types of indices). “A person is also poor if they’re malnourished, and if their house is decaying and they don’t have a job and they’re not educated or their children are not attending school or if they’re victims of violence.”
What’s needed is “a more three-dimensional account,” even if that new method doesn’t perfectly correlate with traditional material measures. And so she and Foster, building on work by Nobel laureate economist Amartya Sen, created method to derive the Global Multidimensional Poverty Index. That index does not include income but does look at living standards across 10 dimensions. If someone is considered ‘deprived’ in more than a third of those 10 dimensions, they are officially identified as poor.
Looking just at the globe’s 103 developing countries, Alkire says 1.45 billion people are “multidimensionally poor.” The mixed news, she adds, is that while levels of poverty are declining, the number of poor is increasing.
Knowing where people stand is important in a policy context, Alkire says, which makes having an “official permanent statistic” that will survive changes in government, and which is drawn from demographic and health surveys in public domain, important. So far, national-level multidimensional poverty indices have proven their worth in poverty alleviation efforts, with state level governors in Mexico, for example, vying to out-lower each other. (Alkire notes that national indices do vary from the global index due to regional variation: Bhutan uses a measure of a household’s distance from a road.)
Mon, 2 October 2017
Philosopher Tom Chatfield’s media presence – which is substantial – is often directly linked to his writings on technology. But his new book is on critical thinking, and while that involves humanity’s oldest computer, the brain, Chatfield explains in this Social Science Bites podcast that new digital realities interact with old human biases.
As Chatfield tells interviewer Dave Edmonds, while he defines bias as “an inaccurate account of the way things actually are,” this like confirmation, affect and recency bias aren’t automatically toxic to critical thinking.
Basic problem is the use of heuristics, which are generally necessary and definitely useful (“sparing you the burden of endless research”), can paper over the need to leave our perceptions open to refutation and challenge. “Letting our emotional reaction double as truth, and be substituted for what we think of as truth,” is the problem, and not the mere existence of mental shortcuts.
That tolerance of heuristics is baked into his definition of critical thinking. “What I mean by critical thinking,” he explains, “is our attempts to be more reasonable about the world. And so this tends to involve coming up with reasoned arguments that support conclusions, reasoned explanations that seek to explain why things are the way they are, and perhaps most importantly, doing all this as part of a reasonable critically engaged discourse, where you’re listening to other people, you’re prepared to change your mind.”
Yes, he adds, critical thinking includes the traditional tentpoles of deductive and inductive reasoning, but also something else. “More and more we also need to roll into this the scientific and empirical method of seeking explanations, forming hypotheses, testing theories and – and this is the additional bit for me – building into all this our growing knowledge about human lives, the predictable biases in the way of thinking.”
Chatfield, a former visiting associate at the Oxford Internet Institute, is currently technology and media advisor at Agathos LLP; a faculty member at London’s School of Life; and a senior expert at the Global Governance Institute. He is a regular on the BBC online and broadcast, and has written six books since 2010 exploring digital culture such as Live This Book!, How to Thrive in the Digital Age and Netymology, with a seventh – Critical Thinking: Your Guide to Effective Argument, Successful Analysis and Independent Study– being published by SAGE this month. Chatfield also plays jazz piano and by his own admission “drinks too much coffee.”
Thu, 31 August 2017
Amid all the handwringing about kids and the damage smartphones are doing them, child psychologist Ioanna Palaiologou is upbeat. “I don’t think,” she says, “we should worry as much as the media is making it. ... If the elements are there, it’s another toy for them.”
Palaiologou, an associate at the Institute of Education, University College London’s Centre for Leadership in Learning, has the background to make a judgment in that regard. Among other things, she’s an expert on children and play, as she explains in this Social Science Bites podcast.
Play, she explains, is innate - “we are mammals, and mammals do play” – necessary and ultimately informal, she tells interviewer Dave Edmonds. That doesn’t meant there won’t be rules, but that the wellspring of play in bottom-up, from children, and not top-down, from adults. “Play cannot be initiated by adults. It can be supported by adults, it can be facilitated by adults, but cannot be initiated by adults, in my view. Play can only be initiated by children.”
This doesn’t mean play is anarchy, or even that all play is the same. Palaiologou has identified five types of play -- physical, with objects, symbolic (such as drawing), pretending/dramatic, and games with rules – and adults may have a role. But that role is not dominant: “Instruction is fine, but we actually need play to interact with the environment and to make sense of the world with our own senses, our own minds, and to internalize that.”
In the discussion, Palaiologou and Edmonds also talk about cultural differences in play and how it is a vital part of children’s emotional development. All work and no play, it seems, does more than make Jack a dull boy.
Palaiologou has spent more than two decades studying education and early childhood in the United Kingdom and is a chartered psychologist of the British Psychological Society and is the treasurer (and past chair) or the British Educational Studies Association. She is the co-director of Canterbury Educational Services where she is head of children’s services.
She’s published widely on early childhood, including authoring last year’s third edition of Child Observation: A Guide for Early Childhood and editing Early Years Foundation Stage: Theory and Practice and Doing Research in Education: Theory and Practice (the latter with David Needham and Trevor Male).