June 29, 2009

Honey, I'm shrinking the kids:

I've just discovered a New York Times article from earlier this year about psychologists who are studying their own kids in the service of top flight scientific research.

Studying one's own kids has a long and proud tradition in psychology. Perhaps the first person to do so formally was Charles Darwin, who in 1877 published his paper A Biographical Sketch of an Infant which was based on observations of his own children.

Freud, of course, studied and analysed his own children (most famously Anna Freud) but perhaps the most influential was child psychologist Jean Piaget who based many of his ideas on observations of his own three children.

Also notable was one of the first women ever to be awarded a PhD in psychology, Milicent Washburn Shinn, who did her research on her own niece.

The New York Times piece covers many modern cognitive science projects that are based on observations of the researchers' children to get the sort of in-depth data it would otherwise be impossible to obtain.

The 'human speechome' project is probably the most well-known where developmental psychologist Deb Roy is recording virtually every sound made by his young child from birth to "observe and computationally model the longitudinal language development of a single child at an unprecedented scale".

Roy discusses the project and additional audio and video illustrates the article with more detail on the project.

The article also tackles some of the ethical issues of using your own children as research participants. This is an important topic because currently, there are no widely agreed guidelines on this long-established practice.

This exact topic sparked an article in the prestigious Journal of the American Medical Association earlier this year to mull over the rights and wrongs of the situation.

The article covers a wide range of studies although is quite US-centric. One of the most notable examples this side of the pond resulted in a book by UK psychologist Charles Fernyhough released as A Thousand Days of Wonder in the US and The Baby in the Mirror in the UK which describes the development of his daughter through her first three years of life.

Link to NYT 'Test Subjects Who Call the Scientist Mom or Dad'.
Link to JAMA article on 'Parent investigators: a dilemma'.
Link to PubMed entry for same.

—Vaughan.

The effect of the rats on the rat race:

Not Exactly Rocket Science covers an intriguing study on how people try less hard in a competition as the number of competitors increases.

The researchers started off with a simple observation that US students tended to get better marks when they took their exams in smaller exam rooms.

This could have been for many reasons of course, so they set about running several experiments to see if the effect was genuinely down to competitiveness.

These additional studies found that smaller groups do indeed increase competitiveness, and several also allowed them to attempt to explain why:

...they told 50 students that they would have a week to win $100 by adding as many Facebook friends as possible. They found that the students felt more motivated to compete when facing 10 competitors compared to 10,000, and they were also more likely to compare themselves against the others within the smaller contest. The number of competitors predicted the students' motivations to compete, but that association disappeared after adjusting for their tendency to compare themselves with others.

This same experiment allowed them to rule out the possibility that the students were more motivated in the smaller group, simply because they thought the task would be easier. They certainly felt that way (albeit wrongly - in both cases, the prizes went to the top 20% and the students understood that) but it didn't affect their behaviour. Adjusting for this perception of difficulty didn't strongly affect the link between number of competitors and motivation.

In other words, the effect of the number of competitors on our motivation seems to work through how likely we are to compare ourselves to others.

But contrary to what we might expect, those who compare themselves most to others are more likely to be competitive when there are fewer people.

The authors suggest that this may be because personal comparisons are easier when we can think of our competitors as individuals rather than having a more abstract idea of a nebulous 'group'.

Anyway, another great piece from Not Exactly Rocket Science, where you can get a more detailed low-down on the study.

Link to NERS on competitors and the motivation to compete.

—Vaughan.

June 27, 2009

It's just a booty call:

I've recently discovered the NCBI ROFL blog which collects funny and unusual studies from the PubMed medical research database. The latest post is an academic study on the booty call as an 'adaptive mating strategy':

The "Booty Call": A Compromise Between Men's and Women's Ideal Mating Strategies.

J Sex Res. 2009 Feb 27:1-11. [Epub ahead of print]

Jonason PK, Li NP, Cason MJ.

Traditionally, research on romantic and sexual relationships has focused on 1-night stands and monogamous pairs. However, as the result of men and women pursuing their ideal relationship types, various compromise relationships may emerge. One such compromise is explored here: the "booty call." The results of an act-nomination and frequency study of college students provided an initial definition and exploration of this type of relationship. Booty calls tend to utilize various communication mediums to facilitate sexual contact among friends who, for men, may represent low-investment, attractive sexual partners and, for women, may represent attractive test-mates. The relationship is discussed as a compromise between men's and women's ideal mating strategies that allows men greater sexual access and women an ongoing opportunity to evaluate potential long-term mates.

I suspect this study was completed just to allow the world's most awesome chat-up line to come into existence: "Hi, my name's Dr Jonason and I'm researching booty calls. Would you be interested in taking part in my study?"

Actually, where's that grant application form...

Link to NCBI ROFL blog.
Link to PubMed entry for booty call study.

—Vaughan.

June 23, 2009

Mass hysteria and dancing manias:

The July edition of the The Psychologist has an absolutely fantastic article on the 'dancing manias' that swept through Europe in the middle ages and triggered an exhausting compulsion to dance.

The piece looks at the history of these manias and discusses them in terms of dissociation, the 'unconscious compartmentalisation of normally integrated mental functions', which is something we discussed the other day with respect to modern day possession and trance rituals.

Dissociation is usually discussed as something individual, whether the person induces it deliberately through ritual, lets themselves be affected through hypnosis, or is affected involuntarily, as in the case of 'conversion disorder'.

However, there are hundreds if not thousands of cases of 'mass hysteria' or 'mass psychogenic illness' that have been documented and are that are thought to involve a similar mental process.

Unfortunately, these 'mass hysterias' tend to be widespread but fleeting affairs, meaning they're hard for researchers to study.

One of the commonest findings, however, is that they often occur where people find themselves in an intolerable situation that they're not able to influence or otherwise complain about.

If you're interested in learning more, I really recommend a 2002 article from the British Journal of Psychiatry by sociologist Robert Batholomew and psychiatrist Simon Wessely as an excellent introduction to the field.

Otherwise, Batholomew's books are excellent. My favourite is his 2001 book Little Green Men, Meowing Nuns and Head-Hunting Panics: A Study of Mass Psychogenic Illnesses and Social Delusion (ISBN 0786409975).

Anyway, The Psychologist article is a great place to start and one of the most enjoyable articles I've read on the topic for a while.

Link to The Psychologist on 'Dancing plagues and mass hysteria'.
Link to article from the British Journal of Psychiatry.

Full disclosure: I'm an occasional columnist and unpaid associate editor of The Psychologist. I also love dancing manias.

—Vaughan.

June 20, 2009

Hushed thunder:

ABC Radio National has a fantastic programme on El, a 27 year old woman with selective mutism - essentially a speaking phobia that enforces an anxiety-driven silence with everyone except her family.

The documentary is deeply poignant but has several moments of sublime irony that really stopped me in my tracks.

El stopped speaking to anyone except her family as a young child and has spent the large part of her life not being able to utter a word to anyone else.

The programme details the painful impact this has had on her life, how she was verbally attacked by pupils and staff in school, and how she has found it difficult to get a job, or hasn't been respected in the work she's done.

In one aside, she mentions she has a degree in communication.

In my mind, a thousand stories were unfurled by the breeze of this simple fact.

El, by the way, is an incredibly articulate communicator. The photo to the right is one of her own artworks and her words, spoken by an actress, are clear and evocative.

The ending to the programme is like hushed thunder.

The documentary is part of an innovative ABC Radio National series entitled Stories of Silence that explores the many meanings of quiet.

Link to El's story (via AITM Blog).

—Vaughan.

June 19, 2009

A phantom head:

I've just been reminded of one of the most remarkable case studies in the psychiatric literature, of a patient who believed he had two heads and who seriously injured himself with a gunshot wound trying to remove the 'second' head.

He described a second head on his shoulder. He believed that the head belonged to his wife's gynaecologist, and described previously having felt that his wife was having an affair with this gynaecologist, prior to her death. He described being able to see the second head when he went to bed at night, and stated that it had been trying to dominate his normal head.

He also stated that he was hearing voices, including the voice of his wife's gynaecologist from the second head, as well as the voices of Jesus and Abraham around him, conversing with each other. All the voices were confirming that he had two heads; the voice from the second head had been telling him that it was the 'king pin', and would also say to him that it was going to take his wife away. He did not describe any other hallucinatory or delusional experiences.

"The other head kept trying to dominate my normal head, and I would not let it. It kept trying to say to me I would lose, and I said bull-shit." "I am the king pin here" it said and it kept going on like that for about three weeks and finally I got jack of it, and I decided to shoot my other head off."

He stated that he fired six shots, the first at the second head, which he then decided was hanging by a thread, and then another one through the roof of his mouth. He then fired four more shots, one of which appeared to have gone through the roof of his mouth and three of which missed. He said that he felt good at that stage, and that the other head was not felt any more. Then he passed out. Prior to shooting himself, he had considered using an axe to remove the phantom head.

I was reminded of the case study by McKay and colleagues chapter in the academic book Delusion and Self-Deception. I've been sent a free copy to review for an academic journal and am currently ploughing through it. It's not very accessible for the general reader but is full of thought provoking theories on the cognitive science of delusions.

Link to case study.
Link to PubMed entry for same.

—Vaughan.

June 17, 2009

Possession and trance :

Neuroanthropology has collected videos of trance states in religious rituals, where intense movement, music and mental involvement lead to profoundly altered states of consciousness.

Trance is a fundamental part of many (probably most) religions. Although it is typically associated in the popular mind with 'voodoo' it's also common in many Christian denominations.

Indeed, there's a video of trance states in Candomblé, a fusion of Catholicism and voodoo-related Orisha worship, and one of trance states in a charismatic Christian church in the US.

Trance is usually described as involving 'dissociation' - originally defined by the French psychiatrist Pierre Janet as the 'unconscious compartmentalisation of normally integrated mental functions'.

Dissociation is thought to underlie a wide range of phenomena, including hypnosis, reaction to trauma, trance and some forms of spirit possession, hysteria, conversion disorder and, more controversially, multiple personality disorder.

One of the best guides to the range of experiences and the possible neuroscience behind these states is an excellent article by anthropologists Rebecca Seligman and Laurence Kirmayer.

One notable omission from the list on Neuroanthropology is video of the female possession rituals of the Zar Cult from Northern Sudan which has been quite widely discussed in the anthropology literature.

There's some brief footage of it online and in another video anthropologist Gerasimos Makris discusses the structure and social meaning of the possession rituals.

Link to Neuroanthropology collection of trance videos.
Link to article on trance, dissociation and neuroscience.
Link to good page on anthropology of possession.

—Vaughan.

June 11, 2009

Beautiful otherness:

New Scientist has a gallery of artwork by savant artists, people who show exceptional artistic talents despite having impaired mental abilities in other areas.

Savantism is typically associated with autism to the point where many people assume that having a stand-out exceptional ability is present in everyone with the diagnosis.

This is not the case and although many people with autism-spectrum conditions will have a special interest, only about 10% will have what autism researchers Francesca Happé and Uta Frith call 'the beautiful otherness of the autistic mind'.

Perhaps the most famous artist with autism is Stephen Wiltshire who can create stunningly vivid landscape paintings from a barely more than a single glance.

However, my favourite such artist is Jessica Park who paints the most striking paintings of buildings and architectural features but in the most inventively colourful way.

The New Scientist gallery is interesting take on the area as each picture has been selected to illustrate something about the psychology of savant abilities.

Link to New Sci 'Savant art: A window into exceptional minds'.
Link to excellent Happé and Frith article on savantism.

—Vaughan.

June 09, 2009

Why sigh?:

An interesting study from Psychophysiology attempting to understand why we sigh by studying in what contexts these wistful expressions are most likely to occur. It seems, we are most likely to sigh when relieved.

Why do you sigh? Sigh rate during induced stress and relief.

Psychophysiology. 2009 May 21. [Epub ahead of print]

Vlemincx E, van Diest I, de Peuter S, Bresseleers J, Bogaerts K, Fannes S, Li W, van den Bergh O.

Whereas sighing appears to function as a physiological resetter, the psychological function of sighing is largely unknown. Sighing has been suggested to occur both during stress and negative emotions, such as panic and pain, and during positive emotions, such as relaxation and relief. In three experiments, sigh rate was investigated during short imposed states of stress and relief. Stress was induced by exposure to a loud noise stressor or by anticipation of it. Relief was induced by the end of the stressor or the anticipation that no stressor would follow. Breathing parameters were recorded continuously by means of the LifeShirt System. Results consistently showed that more sighing occurred during conditions of relief compared to conditions of stress.

Link to

—Vaughan.

June 03, 2009

Revenge is sweet but corrosive:

Revenge may be a dish best served cold but it will probably leave you with a nasty aftertaste, at least according to an article in the latest edition of the American Psychological Society's Monitor magazine.

The piece looks at some of the growing number of studies on the psychology of retribution, examining cultural differences in triggers for revenge and explanations for why it is so common.

One of the most interesting bits is where it covers a study finding that while we think revenge will make us feel better after an injustice, it seems to have the opposite effect and makes us feel more unhappy.

The study in question involved participants taking part in a group investment game where, when it came to the crunch, one of the participants deliberately acted selfishly and took a whole lot of the money at the others' expense.

Then Carlsmith offered some groups a way to get back at the free rider: They could spend some of their own earnings to financially punish the group's defector.

"Virtually everybody was angry over what happened to them," Carlsmith says, "and everyone given the opportunity [for revenge] took it."

He then gave the students a survey to measure their feelings after the experiment. He also asked the groups who'd been allowed to punish the free rider to predict how they'd feel if they hadn't been allowed to, and he asked the non-punishing groups how they thought they'd feel if they had.

In the feelings survey, the punishers reported feeling worse than the non-punishers, but predicted they would have felt even worse had they not been given the opportunity to punish. The non-punishers said they thought they would feel better if they'd had that opportunity for revenge—even though the survey identified them as the happier group.

Link to article 'Revenge and the people who seek it'.

—Vaughan.

The benefits of blushing:

The New York Times has a short-but-sweet article on the social function of blushing, looking at several studies that have found that a flushed face has a placating and cohesive effect on those around us.

The article reports on studies where blushing has been found to soften other people's judgements of bad or clumsy behaviour and subsequently reinforces social ties.

Interestingly, it's not just when someone makes a mistake, one study looked the effect of blushing on friendliness after a blokey bout of name calling and piss-taking:

In a 2001 paper that contrasts teasing and bullying, an act of aggressive isolation, Dr. Keltner and colleagues from Berkeley discuss one experiment in which members of a fraternity at the University of Wisconsin came into his lab, four at a time, to tease one another, using barbed nicknames. Each group included two senior house members and two recent pledges.

The young men ripped each other with abandon, calling each other “little impotent,” “heifer fetcher” and “another drunk,” among many other names that cannot be printed. The researchers carefully recorded the interactions and measured how well individuals got along by the end. The newer members were all but strangers to the more senior ones when the study began.

“It was a subtle effect, but we found that the frequency of blushing predicted how well these guys were getting along at the end,” Dr. Keltner said. Blushing seemed to accelerate the formation of a possible friendship rather than delay it.

Link to NYT piece on blushing.

—Vaughan.

What makes a headline suicide?:

There's good evidence that media reporting of suicide can have an influence on the likelihood of further suicides, something known as the 'copycat suicide effect'. In light of this, a new study examined what makes a suicide likely to newsworthy and whether media reporting reflects the actual demographics of people who kill themselves.

The researchers, led by psychologist Thomas Niederkrotenthaler, looked at all 2005 press reports of suicides in the Austria and compared them to the national suicide statistics.

Additionally, the details of all Austrian suicides are recorded in a national database but not all get reported in the media. This allowed the researchers to see which characteristics of a suicide made it most likely that it would get written about in the press.

It turns out that suicides involving murder or murder attempt were over-represented in the media whereas reporting on mental disorders was under-represented.

In terms of which attributes made a media report more likely, younger people who killed themselves were more likely to hit the headlines, as were foreign citizens.

While hanging is the most common method of suicide in Austria, these cases were under-reported, while drowning, jumping, shooting and unusual methods were more likely to make the papers.

Media reporting of suicide is a serious public health issue because numerous studies, most recently in 2006, have found that these news reports are likely to increase the suicide rate.

For this reason, there are guidelines for journalists writing about suicide, although I sure you can remember cases high profile cases where the guidelines get ditched and the more sensationalist angles get the media focus.

Link to study.
Link to PubMed entry for same.

—Vaughan.

May 19, 2009

Send a signal to table three please:

There's a brief but interesting article in The New York Times about how we use consumer goods to 'send signals' to other people. It illustrates this with a fantastic example and then misses the point. Luckily another recent study on unconscious influences on doctors hits the punchline.

The idea that each product has a meaning and that we use our purchases to construct an identity from the 'language of brands' is not completely new, indeed, we've covered it before on Mind Hacks, but there's a nice illustration of this in the most recent NYT article:

Most of us will insist there are other reasons for going to Harvard or buying a BMW or an iPhone — and there are, of course. The education and the products can yield many kinds of rewards. But Dr. Miller says that much of the pleasure we derive from products stems from the unconscious instinct that they will either enhance or signal our fitness by demonstrating intelligence or some of the Big Five personality traits: openness, conscientiousness, agreeableness, stability and extraversion.

In a series of experiments [pdf], Dr. Miller and other researchers found that people were more likely to expend money and effort on products and activities if they were first primed with photographs of the opposite sex or stories about dating.

After this priming, men were more willing to splurge on designer sunglasses, expensive watches and European vacations. Women became more willing to do volunteer work and perform other acts of conspicuous charity — a signal of high conscientiousness and agreeableness, like demonstrating your concern for third world farmers by spending extra for Starbucks’s “fair trade” coffee.

Unfortunately, the article then goes on to say that we may do these things because we try and send signals to others but that people don't notice because who can really remember whether the guy we met the other day was wearing a designer shirt or not?

The reason this misses the point is that the influence can be both dramatic and entirely conscious as nicely demonstrated by a recent study on doctors that was also reported in the NYT and, ironically, seems to have done unnoticed.

Researchers asked medical students about their attitudes to two blockbuster anticholesterol drugs: Lipitor and it's competitor, Zocor.

The students were tested in two groups, but in one the researchers incidentally used Lipitor branded pens, clipboards and the like - the typical sort of banal junk that drug companies leave scattered around a typical doctor's office.

The researchers then tested unconscious associations using the IAT and found that students in the condition where researchers used the branded promotional material had much stronger positive associations with Lipitor.

Interestingly, the students reported no explicit preference for the drug, suggesting that the effect of the branding slipped in under the radar of consciousness. The message got through despite it being not being held as a conscious memory.

Social psychology has taught us that we are more much complex than we can understand at any one moment, but many of those messages still get through.

Link to NYT piece on consumer signalling.
Link to NYT piece on small gifts influencing doctors.
Link to full-text of study.

—Vaughan.

May 18, 2009

Medical fetish lacks passion:

Dr Petra has alerted me to an excellent article in The Boston Globe about a new campaign to get the 'doctor out of the bedroom' and de-medicalise sex and sexual problems.

The piece is particularly focused on how sex is being increasingly portrayed in terms of physiology, bodily mechanics and disorders while ignoring the role of psychology and relationships.

This is particularly pertinent at the moment, owing to millions being pumped into the so-far fruitless search for a 'female Viagra' intended to increase sexual desire in women.

Eager to replicate the outsized profits that erectile dysfunction drugs have brought, several pharmaceutical firms are in hot pursuit of a women's version. Because female sexual desire is far less straightforward than men's, success has been thus far elusive, but there are several candidates in the pipeline. Whether any of them will work well enough - and without significant adverse health effects - to gain FDA approval remains to be seen. (In Europe, a testosterone patch to boost sex drive in post-menopausal women has been approved, but its efficacy is debated.)

For critics, the problem is not whether a women's Viagra will work, but what happens if it does. They argue that the very concept of "female sexual dysfunction," the condition that such drugs would be targeting, is not an actual medical condition so much as a creation of the pharmaceutical industry. While surveys show that 20 to 40 percent of women describe themselves as having a lack of interest in sex (the higher figures tend to come from studies funded by pharmaceutical companies), only about a quarter of those women describe that as a problem. It's hard to call something a disorder or a dysfunction, some sex researchers argue, if the people who experience it don't tend to see it that way.

The piece looks at a group of sex researchers and clinicians who are arguing for a 'New View' that doesn't think of all sexual difficulties as medical disorders and focuses upon the important role of psychology in sexual arousal, motivation and exploration.

As Petra notes, it's unusual to see a mainstream article straying from the now well-worn path so get it while it's, er, hot.

Link to Boston Globe article 'The New Romantics'.
Link to Dr Petra on the piece.

—Vaughan.

May 13, 2009

The Dark End of the Street:

I've just found Steven Okazaki's 1999 documentary Black Tar Heroin: The Dark End of the Street on YouTube that follows the chaotic lives of heroin addicts in Southern California.

It's not polemic and tries as much as possible to simply document, but it's a dark journey into the void with many of the people involved in the 1990s heroin scene.

It's not easy to watch, but it is a rare insight into the lives of people who are often hidden in plain sight.

Link to Part 1 (links to other parts on right).

—Vaughan.

British twins in emotional sex shocker:

If you're all aflutter over the recent news reports that 'emotionally intelligent women have more orgasms' you may be interested to know that these sexual adventures have been exaggerated in the re-telling.

I really recommend Petra Boyton's analysis of the study which picks up on what was actually done and where its drawbacks were. As it turns out it was a postal survey of over 2,000 female twins, with a fairly low response rate and not particularly well-pitched questions on sexual experiences.

It also included an emotional intelligence measure, and found a small but statistically reliable link between 'EQ' and orgasm frequency during masturbation and sex.

And this is where it gets a bit over-the-top. The authors suggest, rather cautiously in the research article and, rather more strongly in the press reports, that higher emotional intelligence may help women communicate what they want in the bedroom and hence lead to more orgasms.

I shall now present the correlations between EQ and orgasm frequency as reported in the study:

EQ and frequency of orgasm during intercourse 0.13
EQ and frequency of orgasm during masturbation 0.23

If you're familiar with how to read correlations, you'll notice that the link is very small.

The correlation was done using a Spearman correlation that ranks everyone by EQ and then ranks everyone by orgasm frequency, and then sees how the rankings match.

A result of 1 mean the rankings are identical, a result of -1 means that one ranking is in exactly the opposite order to the other, and a result of 0 means there is no link at all between the two rankings. So in this case, the relationship is very minor.

And here's a neat trick you can do with the results of correlations. If you square them, you get the amount of variability or change in one value accounted for by change in the other as a percentage.

This means EQ accounts for 1.7% of self-estimated intercourse orgasm frequency and 5.3% of self-estimated masturbation orgasm frequency.

It's also worth noting that the relationship is stronger for masturbation than orgasm during intercourse, which kinda pours cold water on the 'asking for what you want in bed' angle.

Interesting, these results are statistically reliable, and the small but reliable effect was confirmed by a regression analysis, meaning that they are reasonably unlikely to have occurred by chance.

As Petra notes, it's an interesting preliminary study that merits further investigation, but even if we could be completely confident in the methods, the effect is nothing to shout about.

Link to Dr Petra on 'Do high EQ women have better sex?'
Link to study.
Link to DOI entry for same.

—Vaughan.

May 12, 2009

The study of a lifetime:

It is not often that articles on psychology studies are described as beautiful, but a piece in The Atlantic on the Harvard Study of Adult Development is quite sublime.

The project has followed two groups of men for almost seventy years, tracking physical and emotional health, opinions and attitudes, successes and failures, all in the hope of understanding what makes us happy.

It weaves the staccato train of numerical data with reflections and insights from the men themselves to attempt the impossible - it hopes to record lives.

From their brash early adulthood to their deaths or dotage the stories are brief but profound, sometimes tragic, sometimes joyful, sometimes mundane.

The study itself has generated some remarkable findings, such as the massive impact of relationships, the fading long-term effects of childhood experiences, or the role of defences in managing emotional well-being, but the piece is as much about the life of the project as its conclusions.

It serves as a meditation on the tension between meaning and measurement when trying to understand the individual, and on the potentially futile attempt to extrapolate an experience of a generation to a world of other times, people and places.

But the article also about psychiatrist George Valliant, who has been coordinating the study for over 40 years, and whose life is intricately woven into the project.

The ending of the article is both surprising and poignant, because it questions what we can truly learn from the lives of others.

Link to Atlantic article 'What Makes Us Happy?'

—Vaughan.

May 11, 2009

Binge and tonic:

There’s more to alcohol than getting pissed but you’d never know it from the papers. In a period of public hand wringing over ‘binge drinking culture’, our understanding of the ‘culture bit’ usually merits no more than an admission that people do it in groups and this is often implicit in the work of psychologists.

In a recent Psychological Bulletin review on the determinants of binge drinking, psychologists Kelly Courtney and John Polich devote only a few sparse paragraphs to the social issues in an otherwise impressive review, despite the fact that drinking alcohol is one of the most socially meaningful and richly symbolic activities in our culture.

In the UK at least, the social meaning of booze is often hidden behind the ordinariness of day-to-day consumption. If you can’t quite see past the barrier of banality, try buying one of your male colleagues a Babycham in public view and the symbolism of alcohol will quickly be made apparent.

But it is not just the meaning of drinks which determine the role alcohol plays in our lives, it is the meaning of drinking as well. Sociologists have been exploring this territory for years and we would do well to read their maps, because it shows us how culture influences not only our views on drunkenness, but the experience of being intoxicated itself.

In their classic 1969 book Drunken Comportment, MacAndrew and Edgerton compared alcohol use in cultures around the world, finding that what concerns us most today, drunken disorderliness, is not an inevitable result of getting pissed. A striking example was the Papago people of Mexico, who, during their traditional cactus-wine ceremonies, would imbibe so much as to become “falling-down drunk”.

Despite the large scale community boozing, the events were exclusively peaceful, harmonious and good tempered. Later, the availability of whisky brought with it the cultural connotations of European-style drinking, meaning it ‘produced’ an aggressive, anti-social drunkenness, despite it being the same chemical in a different style.

Recent research on binge-drinking in Western youth has indicated that the negative effects, both personally toxic and anti-social, have been reframed as an adventure and bonding experience.

While health campaigns are focusing on risk reduction, research by Sheehan and Ridge with teenage girls in Australia found that any harm encountered along the way tends to be “filtered through a ‘good story,’ brimming with tales of fun, adventure, bonding, sex, gender transgressions, and relationships”.

Puking in the gutter has been turned into Sex and the City. Not the complete story, of course, but we neglect the culture of alcohol at the cost of failing to understand why binge drinking is in fashion.

This is one of the occasional columns I write for The Psychologist and the editor, Jon Sutton, has kindly agreed for them to be posted on Mind Hacks as long as I include the following text:

The Psychologist is sent free to all members of the British Psychological Society (you can join here), or you can subscribe as a non-member by emailing sarsta[at]bps.org.uk.

He's also said that he might print particularly good or insightful comments in the magazine, after which fame and fine living will surely follow. If he's interested in publishing your comment, he'll contact you first to get permission.

—Vaughan.

May 09, 2009

Back channelling to the future:

The staff at Linköping University joke that the cognitive science students have kogvet-sjukan, Swedish for 'cognitive science disorder', because they have an incurable enthusiasm for anything related to understanding the mind. After two fantastic days at a conference there, I can see why.

I've been to a fair few conferences in my time, but few have been as friendly, interesting and well-organised as KVIT, and it is all the more impressive that it is entirely organised by students.

One of the most bits for me was linguist Jens Allwood's talk on intercultural communication, where he described cultural differences in how people manage conversation flow.

I've always been fascinated by why people from some cultures make sounds during conversations that, to my English-attuned ears, sound unusual. For example, Japanese speakers often make expressions of surprise or interest that seem quite colourful.

These 'yes, I'm listening' or 'yes, continue' vocal prompts and noises that we make are known as 'back channelling', and can also include movements such as nods, or the use of eye-contact.

In some cultures, such as in Japan, eye contact is used far less during conversation, because it might be considered too intense, or it's considered disrespectful, or even threatening.

So people from cultures that use less eye contact need to signal that they're following the conversation in other ways, and hence they rely much more on vocal noises, which, to many English speakers, sounds a little odd.

In contrast, people from cultures where eye-contact is frequently used during conversations, like in Latino countries, speakers typically use much less vocal back channelling.

There's a great review of some of this research in one of Allwood's papers that's available online as a pdf.

The others speakers at the conference included an art curator, a primate researcher, an AI consciousness engineer, a psychologist, an interaction designer and an emergency response co-ordinator, all of whom apply cognitive science to their work. Can you think of a more interesting line-up?

However, despite it being attended by people from Holland, Germany, and countries across Scandanavia, I was surprised to see few people from the rest of Europe.

As perhaps one of the best kept secrets in cognitive science, you should seriously consider going next year. The kogvet-sjukan affected Swedes will give you a warm welcome, stimulate your brain and put on impressive dinners with a tradition of raucous and risqué cognitive science sketches and songs.

Link to KVIT conference page.
pdf of Allwood's chapter on intercultural communication.

—Vaughan.

May 05, 2009

Mad pride of place:

Newsweek has a good article on the 'Mad Pride' movement in the US, a British import where those diagnosed with mental illness reject the medical view of their experiences and decide to live with 'extreme mental states' both good and bad.

It makes a good complement to last year's New York Times article on 'mad pride' although this focuses on the impressive The Icarus Project, a group of activists who campaign for mental health reform and work to support those who decide to forego psychiatric treatment.

After all, aren't we all more odd than we are normal? And aren't so many of us one bad experience away from a mental-health diagnosis that could potentially limit us? Aren't "normal" minds now struggling with questions of competence, consistency or sincerity? Icarus is likewise asking why we are so keen to correct every little deficit—it argues that we instead need to embrace the range of human existence.

While some critics might view Icaristas as irresponsible, their skepticism about drugs isn't entirely unfounded. Lately, a number of antipsychotic drugs have been found to cause some troubling side effects.

There are, of course, questions as to whether mad pride and Icarus have gone too far. While to his knowledge no members have gravely harmed themselves (or others), Hall acknowledges that not everyone can handle the Icarus approach. "People can go too fast and get too excited about not using medication, and we warn people against throwing their meds away, being too ambitious and doing it alone," he says.

Link to Newsweek article 'Listening to Madness'.

—Vaughan.

May 01, 2009

Between a rock and a kind face:

Newsweek has an article on human good and evil that trots out the usual Milgram-fuelled moral pondering before morphing into a fascinating piece on the psychology of compassion.

The most interesting part is where it discusses which psychological traits predict compassionate behaviour:

A specific cluster of emotional traits seem to go along with compassion. People who are emotionally secure, who view life's problems as manageable and who feel safe and protected tend to show the greatest empathy for strangers and to act altruistically and compassionately.

In contrast, people who are anxious about their own worth and competence, who avoid close relationships or are clingy in those they have tend to be less altruistic and less generous, psychologists Philip Shaver of the University of California, Davis, and Mario Mikulincer of Bar-Ilan University in Israel have found in a series of experiments. Such people are less likely to care for the elderly, for instance, or to donate blood.

The Newsweek article labels these characteristics 'emotional traits' but the researchers are actually using the psychological concept of attachment - an approach to relationships and human interaction style that can be seen throughout the lifespan.

The same research team has completed studies showing that increasing people's perceived security increases altruistic behaviour.

Link to Newsweek on 'Adventures In Good And Evil'.

—Vaughan.

April 27, 2009

Turn left at the surge of excitement:

We covered Christian Nold's brilliant project to create emotion maps of cities before, and I had the pleasure of going to the launch of his new book on Emotional Cartography on Friday. It's awesome for lots of reasons, but one of the best ones is that you can download it free from the project website.

Nold came up with the idea of fusing a GSR machine, a skin conductance monitor that measures arousal, and a GPS machine, to allow stress to be mapped to particular places. He then gets people to walk round and creates maps detailing high arousal areas of cities.

The biomapping website has some of the fantastic maps from the project.

His book, called Emotional Cartography: Technologies of the Self contains some of the wonderful maps images, but also chapters by artists, psychogeographers, designers, cultural researchers, futurologists and neuroscientists who examine the relationship between space and the self.

One of the chapters is written by our very own Tom Stafford who explores the neuroscience of the self through a case study of an amnesic patient from the scientific literature called SS, who seemed to be unaware of his own depression because of his profound memory problems. Tom also gave a great talk at the launch, which you can also read online.

If you want to read the books, and I highly recommend it, you can download the book as a screen quality or print quality PDF, and its released under a Creative Commons license so you can take it to your nearest copy shop if you want a hard copy.

Link to Emotional Cartography website.
Link to Biomapping website.

—Vaughan.

April 24, 2009

The suicidal attraction of the Golden Gate Bridge:

I've just found this morbidly fascinating article from a 2003 edition of The New Yorker that discusses the attraction of San Francisco's Golden Gate Bridge to people who are suicidal.

It's full of interesting snippets, like the fact that suicidal people tend to ignore the nearby and equally fatal Bay Bridge in favour of its more famous and more attractive cousin.

It also has quotes from some of the very few people who have ever jumped off the bridge and survived, and describes exactly what impact such a jump has on the body.

The article also touches on the debates over the erection of a suicide barrier on the landmark (it was finally decided in 2008 to put one in place) and the people-based suicide prevention methods.

It also has this lovely snippet about one of the police patrolmen, who has a wonderfully gentle way of talking to suicidal people:

Kevin Briggs, a friendly, sandy-haired motorcycle patrolman, has a knack for spotting jumpers and talking them back from the edge; he has coaxed in more than two hundred potential jumpers without losing one over the side. He won the Highway Patrol’s Marin County Uniformed Employee of the Year Award last year.

Briggs told me that he starts talking to a potential jumper by asking, “How are you feeling today?” Then, “What’s your plan for tomorrow?” If the person doesn’t have a plan, Briggs says, “Well, let’s make one. If it doesn’t work out, you can always come back here later.”

Apparently the article was the inspiration for the 2006 documentary film The Bridge which covered similar territory.

Link to New Yorker article 'Jumpers'.

—Vaughan.

April 09, 2009

What are we celebrating?:

I've just re-read the fantastic Social Issues Research Centre article on social and cultural aspects of drinking and it has an amusing section illustrating the difference between British and French drinking cultures which helps to explain why the British have a reputation for drunkenness when they visit the continent.

The article discusses the link between alcohol and the marking of celebrations in different cultures, noting that in the UK, serving alcohol socially is usually associated with marking the occasion as 'special' or 'different' in some way whereas in France, booze has a more neutral meaning, so social drink doesn't so strongly imply something is being celebrated.

The British visit France. Hilarity ensues.

McDonald (1994) provides an amusing illustration of the different perceptions of the drinking/festivity connection in different European cultures, and the misunderstandings that can result:

"Many modern visitors from Britain on a first visit to France have had experience of this for themselves. Drinks may be offered at ten o’clock in the morning, for example. This is obviously going to be one of those days. What are we celebrating? During the midday meal, wine is served. What fun! What are we celebrating? The bars are open all afternoon, and people seem to be drinking. What a riot! What are we celebrating?

Pastis is served at six o’clock. Whoopee! These people certainly know how to celebrate. More wine is served with dinner. And so on. Wine has different meanings, different realities, in the two contexts, and a festive and episodic drinking culture meets a daily drinking culture, generating a tendency to celebrate all day. This has often happened to groups of young British tourists, now renowned in France and elsewhere in Europe for their drinking and drunkenness."

Link to SIRC article 'Social and Cultural Aspects of Drinking'.

—Vaughan.

April 08, 2009

Follow your pride:

The New York Times has an interesting article on the psychology of pride and how it has an impact on ourselves and others.

The piece starts with the predictable 'credit crunch' hook, but goes on to discuss some of the few studies that have investigated the effects of pride.

Considering that it's supposedly one of the 'deadly sins', one study struck me as particularly interesting. The researchers asked participants to take a test and then gave them rigged scores...

The researchers manipulated the amount of pride each participant felt in his or her score. They either said nothing about the score; remarked, in a matter-of-fact tone, that it was one of the best scores they had seen; or gushed that the person’s performance was wonderful, about as good as they had ever seen.

The participants then sat down in a group to solve similar puzzles. Sure enough, the students who had been warmly encouraged reported feeling more pride than the others. But they also struck their partners in the group exercise as being both more dominant and more likable than those who did not have the inner glow of self-approval. The participants, whether they had been buttered up or not, were completely unaware of this effect on the group dynamics.

“We wondered at the beginning whether these people were going to come across as arrogant jerks,” Dr. DeSteno said. “Well, no, just the opposite; they were seen as dominant but also likable. That’s not a combination we expected.”

The article also makes the interesting point that pride is one of those psychological concepts we discuss on a day-to-day basis but which has been largely neglect by research psychologists.

Wisdom is another, and probably by this measure, one of the most neglected psychological areas.

However, I noticed this week that the Archives of General Psychiatry published a review article entitled 'Neurobiology of wisdom: a literature overview' which seemed very commendable if not a little over-enthusiastic.

I've no idea why it was published in a psychiatry journal. Presumably, a drug company will shortly try and market one of their medications as a treatment for 'judgement deficit disorder' or 'experience-based reasoning fatigue'.

You laugh now, but just wait six months.

Link to NYT article 'When All You Have Left Is Your Pride'.
Link to summary of wisdom article.

—Vaughan.

April 03, 2009

Solitary confinement as psychological torture:

The New Yorker magazine has just published an important article questioning whether the widespread use of solitary confinement in the US prison system should be outlawed as a form of torture.

It's an in-depth piece that piece that looks at numerous cases of people who have experienced solitary confinement first hand, either as hostages or legitimate prisoners, and discusses the psychological impact of this extreme form of social isolation.

I've just looked up the research on the effects of solitary confinement and there's remarkably little, although everything I could find that directly addressed the question found that it had a negative impact on the mind.

In fact, the 'The Istanbul statement on the use and effects of solitary confinement' [pdf], an international consensus statement on solitary confinement, notes that it "harms prisoners who are not previously mentally ill and tends to worsen the mental health of those who are" and questions whether it breaches UN Human Rights laws.

It also describes the punishment as being linked to "long list of symptoms ranging from insomnia and confusion to hallucinations and psychosis".

The New Yorker article contrasts the research findings with the fact that the US has a whole 'supermax' prison system dedicated to solitary confinement and the highest population of prisoners kept in these conditions in the world.

It also notes the fact that there is no evidence that solitary confinement actually reduces prison violence, which it is intended to do.

The article is an important and hard-hitting piece that tries to get to convey the impact of extreme social isolation and asks some difficult questions over a common practice in the US justice system.

Link to New Yorker article 'Hellhole'.

—Vaughan.

April 02, 2009

Chicks dig men in flashy cars, no word on penis size:

A study 'in press' for the British Journal of Psychology sadly supports the stereotype that chicks dig men in flashy cars.

The attractiveness-boosting effect only affects women's perceptions of men, however. Men were unmoved by chicks in hot rods, and neither sex's attractiveness ratings for same-sex drivers was affected by the car they were in.

Effect of manipulated prestige-car ownership on both sex attractiveness ratings.

Dunn MJ, Searle R.

Br J Psychol. 2009 Mar 19. [Epub ahead of print]

Previous studies have shown that male attractiveness can be enhanced by manipulation of status through, for example, the medium of costume. The present study experimentally manipulated status by seating the same target model (male and female matched for attractiveness) expressing identical facial expressions and posture in either a 'high status' (Silver Bentley Continental GT) or a 'neutral status' (Red Ford Fiesta ST) motor-car.

A between-subjects design was used whereby the above photographic images were presented to male and female participants for attractiveness rating. Results showed that the male target model was rated as significantly more attractive on a rating scale of 1-10 when presented to female participants in the high compared to the neutral status context. Males were not influenced by status manipulation, as there was no significant difference between attractiveness ratings for the female seated in the high compared to the neutral condition.

It would appear that despite a noticeable increase in female ownership of prestige/luxury cars over recent years males, unlike females, remain oblivious to such cues in matters pertaining to opposite-sex attraction. These findings support the results of previous status enhancement of attractiveness studies especially those espousing sex differences in mate preferences are due to sex-specific adaptations.

An interesting study testing a well-known stereotype, but what the world really wants to know is whether the cliché about men with flashy cars having small penises is true.

Considering the car industry and scientific psychology were born at about the same time, it's disgraceful that such a fundamental study in the psychology of social willy waving has yet to be completed.

Link to PubMed entry for study.

—Vaughan.

April 01, 2009

Hallucinating roman chariots and goats in overcoats:

I've just found a description of some spectacular and fantastical hallucinations from a case of Charles Bonnet syndrome, reported in a review article on the neuroscience of this curious hallucinatory state.

It's one of the most florid cases I've ever come across and the experience seems both wondrous and terrifying in equal measure:

A 73-year-old woman who lived alone presented with anxiety-provoking visual hallucinations. Inch-long black ants scurried across her kitchen floor, walls and windows. In desperation, she began spraying insecticide throughout the house. Her neighbour, whose features were seemingly masked by the insects, called an ambulance. Floating seahorses and featherless chickens joined the colonies of ants in the Emergency Department.

A Roman chariot, the rider dressed in gold, flashed across the curtain several times. On the ward, tropical vines grew from the foot of her bed. A man stood with thick brown tree trunks for legs and thick green branches for arms. Nurses’ heads would shrink and then expand before melting into the floor. Brightly coloured fairies carrying wands invited her for walks around the hospital grounds.

She once caught herself telling them to get off a road at which point they donned diamond coats, jumped into a wooden carriage, and rode up to her bedside. Ants in the mirror were at times replaced by an elephant’s trunk blotting out half her face. Her hair in the reflection flowed with cobwebs and the basin was matted with hair and whiskers.

Cobwebs spilled from her cereal bowl at breakfast. The bathroom floor was covered with water that vanished whenever she tried to mop it up. The carpet in the room would lift away from the floor, roll up in the form of a snake, and slither out the door. A little girl and boy with a black and white dog stood next to the bed, as did extraterrestrial-like beings with large domed-shaped heads and slitted black eyes.

Twisted heads with grotesque faces and bulbous eyes peered out from the wall, while little red carriages, trains and push bikes disappeared into it. Further history revealed an experience of ‘ant’ hallucinations 4 months previously but the images disappeared after 2 weeks. She did not seek medical advice at that time fearing that she might be considered ‘a bit odd’.

Throughout the hospital admission she was rarely free from hallucinations and would repeatedly ask for reassurance that she was ‘not going mad’. Two months after discharge the hallucinations were still intrusive. She owned a small black dog but would see several dogs resembling oversized greyhounds with unusually long snouts in her daughter’s yard.

A man and a goat, both wearing grey hats and overcoats, often stood beside her before wandering off together down a crooked road. She grew accustomed to seeing a baby seated on the lounge chair wearing grey clothes. It smiled but made no sounds. Caterpillars and tree frogs began joining her for the evening bath.

She began to notice that distractions, such as listening to the radio and attending to household chores, dampened the hallucinations, while solitude, particularly during the evening hours, tended to heighten them.

At follow-up 1 year later, she was experiencing very much the same hallucinations but was more cognisant of their unreality and less anxious as a result. The only new hallucination that had since appeared was that of a bright kaleidoscopic array which would transiently emanate from her central field of vision.

The article has another case study which is also quite spectacular, and, curiously, also features a Roman chariot.

One of the most interestingly things about Charles Bonnet syndrome is that fact that it is typically associated with the most complex hallucinations, but usually due to damage to the retina or early visual pathway.

In other words, damage to the part of the visual system which deals with the most basic aspects of vision (detecting lines, light and dark and so on) can cause the most spectacular visual distortions.

It's not fully clear why this is, but one of the most popular theories is that visual information gathered by the initial part of the system is used to limit the interpretations made by the perceptual processes later in the stream which are focussed on working out significance and meaning.

We can see this system breaking down a bit when we see momentary 'pictures' in TV static or in flames, as the fuzzy input means many interpretations can be made.

However, when we're looking at more ordered scenes, our interpretation is usually more constrained - it's more difficult to interpret light patterns from a pencil as something else.

The theory goes that when we can't process light patterns very successfully, owing to damage to the early visual system, the interpretation processes go wild, so hallucinations are 'released' and cavort unconstrained through our conscious mind.

Link to article on the neuroscience of Charles Bonnet syndrome.
Link to PubMed entry for same.

—Vaughan.

March 30, 2009

The attractions of humour:

The new edition of Scientific American Mind is out an it has an excellent cover article on the psychological effects of humour and laughter.

It's a remarkably wide-ranging article, covering everything from the effect on the immune system, to laughter's pain killing properties to its beneficial effect on mental health.

There's also an interesting aside on the role of humour in attraction:

In 2006 psychologists Eric R. Bressler of Westfield State College and Sigal Balshine of McMaster University in Ontario reported that women are more likely to consider a man in a photograph a desirable relationship partner if the picture is accompanied by a funny quote attributed to the man. In fact, the women preferred the funny men despite rating them, on average, less intelligent and less trustworthy.

Although the men in Bressler and Balshine’s study did not prefer witty women as partners, other research indicates that both men and women value a “sense of humor” when choosing a partner. Either way, males do seem to like ladies who laugh at their jokes. A 1990 study suggests that when women and men chat, the amount of laughing by the woman indicates both her interest in dating the man and her sexual appeal to the man. (The man’s laughter did not relate to attraction in either direction.)

The issue also has freely available online articles on 'brain training', the psychological effect of architecture and personality disorder with many more in the print edition.

Link to April's SciAmMind.

—Vaughan.

March 28, 2009

Copyshop suicide:

Bad Science has a great article on the 'copycat suicide' effect, where media reporting of suicide can increase the chances of suicide in other people.

Copycat suicide is sometimes called the 'Werther Effect', after Goethe published his 1774 novel 'The Sorrows of Young Werther' which depicted Werther's suicide and was reportedly followed by people imitating the same method to end their lives.

It's an interesting effect because it shows the influence on the media on what people usually think of the most extreme of decisions.

An excellent 2003 review article on the subject found that the effect holds for all media reports of suicides (including fictional ones) but celebrity suicide is most associated with subsequent deaths. Interestingly, it notes that the largest known increase followed the death of Marilyn Monroe.

The review also found found that the greater the coverage of the suicide, and the more details in the reporting, the larger the increase in subsequent deaths.

Because of this, there are now media guidelines for reporting suicide, and the Bad Science article reports on a particularly bad example where the journalist reported exactly the sort of thing most associated with increased risk in a single story - virtually nothing except details of the suicide method.

One of the most interesting bits of the Bad Science piece doesn't appear in the print version. However, it discusses research that found the majority of people who attempt suicide and survive are pleased they did some years later:

There is a literature which I think is extremely powerful, and yet unanimously ignored by mainstream media, and that is the follow-up data on what happens later in life to people who have felt so suicidal that they have made serious attempts on their own lives.

In extremis Pajonk et al followed up a large number of people who they picked up in intensive care after very serious suicide attempts. Amongst those who survived, and did not have serious psychotic illnesses, six years later, the majority were happy and well, living productive family lives, and were – we might reasonably interpolate - glad to be alive.

Link to Bad Science article on media reporting of suicide.
Link to review article on media and suicide (with open-access link).

—Vaughan.

March 27, 2009

Focus me:

The Journal of Sex Research has a fascinating article on the role of attention in sexual arousal and how we use our mental focus to explore and control excitement during sex.

We can see from our everyday lives that attention is important for sex. We can distract ourselves to avoid sexual arousal when our mind has wandered onto sexual topics and we don't want to get aroused, or we want to prolong sexual enjoyment without getting over-aroused.

We also can do the reverse and focus strongly on sexual fantasises or our partner to dispel other thoughts and lose ourselves in the sexual moment.

However, the article looks at the scientific research on attention during sex and discusses how this can help us understand and treat sexual problems.

The drug industry has a lot invested in telling people that sexual difficulties are almost entirely due to problems with the genitals.

For example, the website for Viagra promotes the line that erectile dysfunction is a problem with your cock, saying that "It happens when not enough blood flows to the penis".

Which is a bit like saying poverty is when not enough money gets to poor people. It describes the outcome but not the cause.

The article makes clear that many sexual problems can be best understood in terms of how the mind is working and many sexual problems can be equally well treated with psychological methods.

In other words, it's often not that the genitals are 'not working', but that we've got into a situation where it's hard to achieve the necessary level of sexual arousal because of, for example, distraction, anxiety or low self-confidence which cause a negative feedback loop that takes our focus away from making love and onto other non-arousing things.

Based on such findings, Barlow (1986) posited a model of erectile dysfunction, central to which is the idea that increased autonomic arousal results in a narrowing of attentional focus (Wiegel, Scepkowski, & Barlow, 2007). The model outlines a process whereby a male focuses his attention on either erotic cues or nonerotic, self-evaluative cues (e.g., fears over performance). In both cases, autonomic arousal (due to sexual arousal in functional men and anxiety in dysfunctional men) creates a feedback loop, further narrowing the man's attentional focus on the information to which he is already attending.

In sexually functional men, attention becomes increasingly focused on erotic information, creating a positive feedback loop. This feedback loop facilitates sexual response and erection, which in turn leads to approach behavior. In the case of sexually dysfunctional men, attention becomes more focused on nonsexual, task-irrelevant material, creating a negative feedback loop.

In clinical psychology, many problems, particularly with anxiety, are understood as malfunctioning feedback loops, where the person's attempt to control their anxiety actually serve to maintain it in the long-term.

Interestingly, the article touches on the use of mindfulness meditation, known to cause attention changes and anxiety reduction, in the treatment of sexual problems.

For example, some preliminary studies have been completed by psychologist Lori Brotto and colleagues with promising results.

Link to 'The Role of Attention in Sexual Arousal'.
Link to PubMed entry for same.

—Vaughan.

March 26, 2009

Why children don't make us happy (on average):

The Psychologist has a counter-intuitive article on research that indicates, contrary to popular belief, that having children tends not to make people happier. In fact, parents reliably report that they feel less happy than in their child free days, and less happy when compared to childless couples.

Over the past few decades, social scientists like me have found consistent evidence that there is an almost zero association between having children and happiness. My analysis in the Journal of Socio-economics (Powdthavee, 2008) is a recent British example of parents and non-parents reporting the same levels of life satisfaction, on average.

But the warnings for prospective parents are even more stark than ‘it’s not going to make you happier’. Using data sets from Europe and America, numerous scholars have found some evidence that, on aggregate, parents often report statistically significantly lower levels of happiness (Alesina et al., 2004), life satisfaction (Di Tella et al., 2003), marital satisfaction (Twenge et al., 2003), and mental well-being (Clark & Oswald, 2002) compared with non-parents.

It's an interesting article as it tackles not only why having children tends not to make us happier, but also why we think it does in cultures across the world.

Link to 'Think having children will make you happy?'.

Full disclosure: I'm an occasional columnist and unpaid associate editor for The Psychologist.

—Vaughan.

March 19, 2009

Psychotherapy with the Amish:

NPR has a fascinating segment on psychotherapist Jim Cates, who works with Amish youth who are experiencing the turbulent time of 'Rumspringa' - a period when they get to experience non-Amish life so they can decide whether they want to commit to their parents' culture and traditions.

The Amish are a community based around Anabaptist Christianity who, to varying degrees, refuse modern technology and the common social practices of North America.

However, during the time of Rumspringa, the youth are free to wear modern clothes, use technology, and may experiment with drink, drugs and sex - on the basis that the Amish want their youth to freely enter their tradition having had the opportunity to experience the alternative.

For some young people, this causes some difficulties, not least with some who encounter difficulties with drink, drugs or emotional adjustment and Jim Cates is a psychotherapist who helps the young people work through the issues.

He describes how he needs to take a radically different approach when conducting psychotherapy with Amish youth, owing to the markedly different way of thinking, particularly about the role of the individual in society.

Cates notes that while traditional American culture is individualist, Amish culture is strongly collectivist, to the point where talking about yourself is seen as prideful and individual work without the involvement of the family is at best uncomfortable and at worst inconceivable.

In the NPR piece, Cates gives some fascinating insights into his take on Amish psychology and discusses the innovative approach he needs when working with the culture.

It's one of the most interesting and surprising radio pieces I've heard in a while, and is by the excellent Alix Spiegel, who also produced the gripping 81 words.

Link to NPR 'One Man Tackles Psychotherapy For The Amish'.

—Vaughan.

March 16, 2009

The PTSD Trap:

Scientific American has a knock-out article that questions whether the diagnosis of post-traumatic stress disorder is a coherent psychological concept or whether it is actually making the situation worse for soldiers with post-combat mental health problems.

As we've noted before, PTSD is a controversial diagnosis for two major reasons. The first is that it is not clear that the diagnosis describes anything different from other forms of anxiety and depression, except for that fact that it is related to a specific traumatic incident.

The second is that the diagnosis was largely introduced after pressure from veterans' lobbying groups after the Vietnam war. In fact, PTSD was originally called 'post-Vietnam syndrome' and there are concerns that while it was politically expedient at the time, the concept doesn't lead to good mental health care.

In fact, combat stress reactions have taken various forms through the years of which PTSD is the latest reincarnation.

The SciAm article tackles research in the US military suggesting that the syndrome is over-diagnosed and that the treatment plan is counter-productive and actually encourages people to remain disabled.

But one of the most interesting things about the article is that it tackles the one of the core features of the diagnosis - that the anxiety symptoms are directly tied to a specific traumatic event.

Many people who are diagnosed with PTSD turn out not to have been traumatised by the event they later attribute the trauma to, or may not have even been traumatised at all.

J. Alexander Bodkin, a psychiatrist at Harvard's McLean Hospital, screened 90 clinically depressed patients separately for PTSD symptoms and for trauma, then compared the results. First he and a colleague used a standardized screening interview to assess symptoms. Then two other PTSD diagnosticians, ignorant of the symptom reports, used another standard interview to see which patients had ever experienced trauma fitting DSM-IV criteria.

If PTSD arose from trauma, the patients with PTSD symptoms should have histories of trauma, and those with trauma should show more PTSD. It was not so. Although the symptom screens rated 70 of the 90 patients positive for PTSD, the trauma screens found only 54 who had suffered trauma: the diagnosed PTSD "cases" outnumbered those who had experienced traumatic events. Things got worse when Bodkin compared the diagnoses one on one. If PTSD required trauma, then the 54 trauma-exposed patients should account for most of the 70 PTSD-positive patients. But the PTSD-symptomatic patients were equally distributed among the trauma-positive and the trauma-negative groups. The PTSD rate had zero relation to the trauma rate. It was, Bodkin observed, "a scientifically unacceptable situation."

This does not necessarily mean the people are lying, but may simply be attributing true symptoms to an unlikely source.

It's a wonderfully thought-provoking article that's sure to ruffle a few feathers.

The writer, David Dobbs, has also put a load of background material and links to the relevant studies on his blog, so you can get a more in-depth perspective if it sparks your interest in the area.

Link to article 'Soldiers' Stress: What Doctors Get Wrong about PTSD'.
Link to David Dobb's background material for the article.

—Vaughan.

March 11, 2009

Far from the madding crowd:

The Economist has an excellent piece on crowd psychology and why group behaviour is essential in calming down street confrontations before they turn violent.

Crowds are often associated with senseless aggression, and perhaps the most widely quoted, and most colourful example, is from Gustave Le Bon's 1895 book The Crowd.

He wrote that crowds showed several special characteristics such as "impulsiveness, irritability, incapacity to reason, the absence of judgment and of the critical spirit, the exaggeration of the sentiments, and others besides - which are almost always observed in beings belonging to inferior forms of evolution - in women, savages, and children, for instance".

You can imagine how he went down at parties.

Nevertheless, this association between crowds and violence has remained a research focus for many years. Concepts such as deindividuation - a reduction in the feeling of personal identity and responsibility - are invoked to explain why 'bad things' supposedly happen when people congregate in groups. This also typically includes explaining why 'bad things' are allowed to happen without people intervening - the so-called bystander effect

The Economist article is interesting because it looks at research which seems to turn these assumptions on their head.

It discusses the work of psychologist Mark Levine, who studies crowd behaviour and has found that crowds actually act to reduce violence in many situations.

He has been analysing CCTV footage of incidents that control room operators thought might turn violent, not all of which did.

His first observation was that bystanders frequently intervene in incipient fights. The number of escalating gestures did not rise significantly as the size of the group increased, contrary to what the bystander effect would predict. Instead, it was the number of de-escalating gestures that grew. A bigger crowd, in other words, was more likely to suppress a fight.

Some incidents did end in violence, of course. To try to work out why, Dr Levine and his colleagues constructed probability trees to help them calculate the likelihood that a violent incident such as a punch being thrown would occur with each successive intervention by a bystander. Using these trees, they were generally able to identify a flashpoint at which the crowd determined which way the fight would go.

Judging the fight to begin with the aggressor’s first pointing gesture towards his target, the researchers found that the first intervention usually involved a bystander trying to calm the protagonist down. Next, another would advise the target not to respond. If a third intervention reinforced crowd solidarity, sending the same peaceful message, then a violent outcome became unlikely. But if it did not—if the third bystander vocally took sides, say—then violence was much more likely.

It's a really eye-opening piece that's well worth reading in full as it overturns both some common popular assumptions and some well-worn psychological clichés.

Link to Economist on 'The kindness of crowds'.

—Vaughan.

Delusions of pregnancy:

There is a small but fascinating medical literature on delusional pregnancy that reports cases of people who, in the context of psychotic mental illness, come to believe they are expecting a child. Interestingly, the cases are not solely women of child bearing age - delusional pregnancy has also been reported in men and the elderly.

In fact, almost as many cases of delusional pregnancy have been reported in men as in women. Unfortunately, no studies have been done on how common this delusion is or what it is associated with, so it's not clear whether men are equally as likely to have a delusions of pregnancy, or whether it's just because these cases seem more unusual and is more likely to be published.

Below is one of the cases from a classic 1994 article on delusion of pregnancy from The British Journal of Psychiatry:

B was a 39-year-old, single, female schizophrenic patient with treatment-resistant psychotic symptoms including delusions of pregnancy of 20 years' duration and amenorrhoea for the previous 18 years. On examination she was convinced that she had a triplet pregnancy - two boys and a girl - of four months gestational age. She reported that they moved about inside her abdomen and also talked to her.

When she was 19, her dancing partner kissed her and she believed that he had been repeatedly impregnating her by means of the same kiss. Regarding her previous pregnancies she believed that their father did not want her to deliver them and hence he 'withdrew' them. She did not have any physical symptoms of pregnancy other than amenorrhoea and attributed this to the 'supernatural nature' of the pregnancy.

In a curious twist, a recent article reported on a patient who had the delusional denial of pregnancy - where she was clearly heavily pregnant but had the delusion that she was not.

It's important to note that these cases are not the same as 'phantom pregnancies', something medically named pseudocyesis, where a women can show the signs of expecting a child (swollen breasts, enlarged abdomen etc) without actually being pregnant.

This is not a delusion, as the patient can be well aware that they are not actually pregnant or will accept the possibility that they are not when the results of medical tests come though.

Indeed, 'phantom pregnancy' can be due to clear disturbance to the hormones - one case was due to a brain tumour that disrupted the endocrine system - but other cases seem to be related to the strong desire to be pregnant.

However, even this has its male equivalent. Couvade syndrome is where men experience some of the physical effects of pregnancy (morning sickness, aches, weight gain) in response to their partner's pregnancy.

Link to classic 1994 paper on delusion of pregnancy.

—Vaughan.

Perfectionism and the impossibility of a perfect world:

The Boston Herald has an interesting article on perfectionism - a pathological pursuit of usually unobtainable high standards that is strongly linked to anxiety, depression and eating disorders.

Perfectionism is variously described as a personality trait or a type of dysfunctional assumption where people feel their self-worth is dependent on 100% or perfect success.

It can be quite hard to shift, owing to the fact that some people find it hard to see why doing something perfectly isn't a useful goal to aim for. However, when a desire for perfection is over-applied it tends to lead to harsh self-criticism and is self-defeating - ironically, people often perform worse as a result.

Psychologists Roz Shafran and Warren Mansell published an influential article on the role of perfectionism in mental illness in 2001, that really opened many people's eyes to the importance of understanding perfectionist tendencies in psychopathology.

The Boston Globe article is a little more of a gentle introduction, but does a great job of succinctly describing the personal impact of perfectionism, some of the research in the area, and current approaches to treating the problem:

"Perfectionism is a phobia of mistake-making," said Jeff Szymanski, executive director of the Obsessive Compulsive Foundation, which is based in Boston. "It is the feeling that 'If I make a mistake, it will be catastrophic.' "

Striving for perfection is fine, said Smith College psychology professor Randy Frost, a leading researcher on perfectionism. The issue is how you interpret your own inevitable mistakes and failings. Do they make you feel bad about yourself in a global sense? Does a missed shot in tennis make you slam your racket to the ground? Do you think anything less than 100 percent might as well be zero?

Link to 'When perfectionism becomes a problem'.
Link to review article on perfectionism and psychopathology.
Link to PubMed entry for same.

—Vaughan.

March 10, 2009

Delusions of a second jaw:

There's a brief but interesting case study in the General Hospital Psychiatry journal of a patient who is described as having 'extremely grotesque somatic delusions'.

The case was a 54-year-old man. He had no past history or family history of psychiatric disorders. His social and occupational histories were quite normal. In August of 2005, he felt that “something has stuck between under front teeth.” From September, he felt that “there is another lower jaw with teeth between the real upper jaw and real lower jaw, and there is another tongue between the false lower jaw and the real lower jaw”; “the teeth on the false lower jaw are growing steadily”; “I try to cut the false teeth off with the real teeth, but the false teeth do not stop growing”; “the false teeth melt into holes in the false lower jaw, but later grow again from those holes”; “something like spaghetti is coming into and going out from the holes” and “the false lower jaw rolls up and is coming into the throat.” Because of these annoying sensations, he had mild depressive symptoms such as depressed mood, decrease in appetite, restlessness and fatigue. Despite these symptoms, he was able to continue working.

The patient was treated with the antipsychotic drug risperidone and reportedly recovered well.

As part of his assessment he was also given a SPECT brain scan, that found reduced blood flow in the temporal and parietal lobes.

Although still not well studied, various other single case studies have found that delusions concerning body size, shape or transformation correlate with changes in parietal lobe function.

Owing to the role of the parietal lobe in maintaining our 'body image', it is thought that problems in this area could lead to unusual experiences of body distortion which could, in part, spark delusional beliefs.

Link to case study.
Link to PubMed entry for same.

—Vaughan.

March 07, 2009

Psychological characteristics of vicious dog owners:

An article on the psychological characteristic of vicious dog owners has just appeared online in the compelling academic publication, The Journal of Forensic Sciences, finding that those who who own dangerous dogs are more likely to endorse antisocial and psychopathic character traits and more likely to report criminal behaviour.

The study was led by psychologist Laurie Ragatz who collected data from 869 college students who completed an anonymous online questionnaire assessing type of dog owned, criminal behaviors, attitudes towards animal abuse, psychopathy, and personality.

It's only a correlational study but the introduction has a nice summary of the research findings as well as a previous study on the same topic:

Each year, 4.7 million people are bitten by dogs, of which 386,000 are seriously injured and over 200 die. Several dog breeds have been labeled "vicious" or of "high-risk" for aggression. To date, only one empirical study has examined the characteristics of persons who choose to own their high-risk dogs. Barnes et al. reports that owners of Akitas, Chow-Chows, Dobermans, Pit Bulls, Rottweilers, and Wolf-mixes endorsed approximately 10 times more criminal convictions than owners of nonvicious dogs. Further, vicious dog owners reported more crimes involving aggression, children, alcohol, and domestic violence than owners of nonvicious dogs.

The current research sought to replicate and extend these findings with a college sample. The present study compared nondog owners and owners of vicious, large, and small dogs on engagement in criminal behavior, general personality traits (i.e., impulsive sensation seeking, neuroticism-anxiety, aggression-hostility, activity, and sociability), psychopathy, and attitude towards animal maltreatment.

...As hypothesized, a significant difference in criminal behavior was found based on dog ownership type. Owners of vicious dogs were significantly more likely to admit to violent criminal behavior, compared to large dog owners, small dog owners, and controls. The vicious dog owner sample also engaged in more types (i.e., violent, property, drug, and status) of criminal behavior compared to all other participant groups.

Personality traits were examined and vicious dog owners were significantly higher than controls on impulsive sensation seeking. Examining psychopathic traits, owners of high-risk dogs endorsed significantly more characteristics of primary psychopathy (e.g., carelessness, selfishness, and manipulative tendencies) than small dog owners.

Comparing owners of vicious dogs to other groups, no significant differences were found regarding secondary psychopathy (e.g., impulsiveness or self-defeating behaviors) or attitudes towards animal maltreatment.

Among the college sample, the vicious dogs were predominantly male and weighed 68 pounds. The owners had more self-reported overall criminal behaviors as well as violent criminal behavior. They endorsed significantly more sensation seeking and primary psychopathic traits.

Link to article.
Link to DOI entry for same.

—Vaughan.

March 05, 2009

The cognitive neuroscience of eye contact:

The latest Trends in Cognitive Sciences has a fantastic review article on the cognitive neuroscience of eye contact, demonstrating how this fleeting social connection has a powerful impact on the mind and brain.

Past research has shown that making eye contact has an impact on social perception and subsequent behaviour.

The article notes that eye contact has been found to increase the likelihood of recognising someone and helps work out whether someone is male or female.

It also seems to increase general arousal and fixes attention - we're less likely to notice things happening on the periphery of our vision if we're staring at a face with eye contact than at a face where the eyes are diverted to the side.

In neuroimaging studies eye contact has been found to increase activity in a group of areas (medial prefrontal cortex, superior temporal gyrus, fusiform gyrus) that have often been associated with social interaction across a wide range of studies.

Interestingly, the authors suggest that basic eye contact information might be detected by a specific subcortical mechanism that quickly detects simple light/dark differences, presumably to pick out the direction of the pupil, which then triggers more complex social processing to make sense of its social meaning.

It's an interesting field, not least because recognising eye contact and following the gaze direction of others are thought to be some of the most fundamental building blocks on which social communication develops in babies.

Children with autism have been found to show radically different patterns of eye contact recognition and gaze direction, and the authors suggest that one cause could be a problem with the these eye contact neural circuits which leads to slow or impaired social understanding.

Link to article on eye contact.
Link to DOI entry for same.

—Vaughan.

The cognitive fallacy of East is East and West is West:

New Scientist has an excellent article on East-West psychological differences and why they may be more to do with local lifestyle than broad cultural generalisations.

Experiments that compare the responses of, for example, Americans and East Asians, are often used to support theories that Westerners have an analytical, individualistic world-view, while Easterners have a holistic, collectivist outlook.

This has been reported in studies that have compared how Westerners and Easterners categorise objects (shared features vs functional relationships), reasoning about causes for people's behaviour (individual state of mind vs social situation) and, most famously in recent years, how people view visual scenes (focus on objects vs focus on background).

However, the NewSci article discusses a number of studies suggesting that these differences may not be to be with broad cultural definitions but to do with the lifestyle of the local population. In fact, these exact same differences can be found within both Eastern and Western cultures.

So it's not all that surprising, perhaps, that other studies find that local and current social factors rather than the broad sweeps of history or geography tend to shape the way a particular society thinks. For example, Nisbett's group recently compared three communities living in Turkey's Black Sea region who share the same language, ethnicity and geography but have different social lives: farmers and fishers live in fixed communities and their trades require extensive cooperation, while herders are more mobile and independent.

He found that the farmers and fishers were more holistic in their psychology than herders, being more likely to group objects based on their relationships rather than their categories: they preferred to link gloves with hands rather than with scarves, for instance (Proceedings of the National Academy of Sciences, vol 105, p 8552). A similar mosaic pattern of thought can be found in the east. "Hokkaido is seen as the Wild West of Japan," says Nisbett. "The citizens are regarded as cowboys - highly independent and individualistic - and sure enough, they're more analytic in their cognitive style than mainland Japanese."

Even more surprisingly, the article describes how these same cognitive tendencies are malleable - they can be changed in individuals by simply priming them with individualistic or collectivist concepts.

The article is a thought-provoking challenge to the East - West psychological stereotypes common in both the popular press and the scientific literature and discusses some intriguing studies I was completely unaware of.

By the way, the author is Ed Yong, who writes the Not Exactly Rocket Science blog we often link to.

An excellent article that is highly recommended.

Link to 'Beyond east and west: How the brain unites us all'.

—Vaughan.

March 03, 2009

Uncannily beautiful:

Below are a couple of strangely beautiful delusions described in a 1993 paper on 'The reliability of three definitions of bizarre delusions' published in the American Journal of Psychiatry:

A 22-year-old woman had the delusion that thoughts and feelings emanating from her mother’s unconscious were being carried in raindrops that fell on her air conditioner. When the raindrops hit the air conditioner they made a noise, and simultaneously these thoughts and feelings merged with her own unconscious. This merging had resulted in her own mental illness.

A 27-year-old man had the delusion that the voice he heard throughout the day was that of an invisible girlfriend. His girlfriend gave him advice and told him to do things. At night she would come to him, although still invisible, and they would make love.

Link to PubMed entry for paper.

—Vaughan.

February 25, 2009

Match maker's intuition:

The BPS Research Digest covers an intriguing study finding that observers can reliably tell within 10 seconds whether a girl and a guy who have just met fancy each other.

The research was based on a speed dating study, which, to be honest, immediately put me off as they typically just correlate features of the individuals with their date choices - but this study is a little different.

The speed dating was used just to record videos of the daters meeting and interacting with each other, and the participants in the study were just asked to watch the videos and rate when they thought the chemistry was flowing between any particular couple.

From the BPS Research Digest write-up:

Skyler Place and colleagues made their finding using footage of couples on speed-dates. Fifty-four students observed dozens of 10-, 20- or 30-second clips of real speed dating interactions and attempted to say in each case whether each person was romantically interested in the other.

The researchers had access to the daters' real decisions about whether they were interested in any of their speed dates, and were able to compare these with the students' judgements.

The students performed more accurately than would be expected had they simply been guessing. They judged the interest of the male daters with 61 per cent accuracy and the female daters with 58 per cent accuracy. Their accuracy was unaffected by the length of each clip, but was higher when the clip was taken from the middle or the end of a dating interaction. Students currently in a romantic relationship outperformed those who weren't.

I was particularly interested in the results described in the last sentence.

In the scientific paper, the researchers suggest that this "could stem in part from learning through relationship experiences. Alternatively, it is possible that the social skills necessary to succeed in finding and maintaining a relationship also support the ability to correctly perceive romantic interest."

Link to BPSRD on perceiving the hots study.
Link to DOI entry for scientific article.

—Vaughan.

February 23, 2009

Social influences on the drug hit:

BBC Radio 4's eclectic sociology programme Thinking Allowed recently had a fascinating discussion on how drug users learn to experience the effects of a substance and how society has an influence on the personal drug experience.

We tend to assume that drugs have fairly fixed effects but sociology has a long history of studying how users learn to manage and steer the effects of particular drugs.

The programme touches on Becker's classic study [pdf] 'Becoming a Marihuana User' where he charted the informal social initiation into dope smoking in 1960s America.

Importantly, it wasn't just the rituals that accompanied the smoking that were socially acquired, but also knowledge about what 'counted' as the enjoyable aspects of the drug, how to steer the effects and so on.

This is known to be particularly important for psychedelic drugs, with the so-called set and setting having a big influence over the likelihood of having an enjoyable trip.

However, the same applies to drugs such as alcohol, where the effects of having a drink varies between cultures, largely ascribed to the beliefs each culture instils about what are the likely and permissible effects of drunkenness.

This was tackled in another sociological classic, David Mandelbaum's 1965 paper 'Alcohol and culture' where he described the different effects of alcohol in cultures around the world.

However, if you're looking for a punchy overview of the field, the Social Issues Research Centre has a great page on the social and cultural aspects of drinking which I highly recommend.

These situation or culture specific effects have been tackled on the cognitive and neural level, but unfortunately I can't access one of the key papers in the field [update: pdf], although the abstract has the main punchline:

In situations involving inter-neuronal events, these processes of adjustment may take the form of learned modifications that can be re-evoked on future occasions by events that co-occurred at the time of the original modifications.

Sensitization, defined as the enhancement of a directly elicited drug effect, though adaptive, appears to represent facilitation within a system, making the effect easier to elicit on future occasions.

Like tolerance, sensitization of a drug effect can become linked to the events that co-occurred when the effect was originally elicited, making it possible for sensitization to come under selective event control.

In other words, the article argues that learned associations have an effect on the overall experience of repeat drug taking. Of course culture can create learned associations, but changing the context can also mean certain associations are no longer triggered, leaving a great deal of room for situation specific effects.

UPDATE: Thanks to commenter dangermusic for finding a copy of the 'key paper' noted above. I've added a link into the text above or you can just grab it here as a pdf.

Link to Thinking Allowed on the sociology of drug effects.
pdf of 'Becoming a Marihuana User'.
Link to excellent SIRC page on 'Social and Cultural Aspects of Drinking'.

—Vaughan.

February 14, 2009

Love and immortality:

We have a burning instinct for life and yet we know, ultimately, that we will die. We fear the one thing we cannot escape.

The question 'why live?' has preoccupied thinkers from the alpha to the omega of human history, but only relatively recently have we considered the question of 'how' - how do we live with this fear, this knowledge of our own demise?

We recognise love as our companion and protector and we now think that it may even shield us from death itself, at least while we're alive.

'Terror management theory' sounds oddly militaristic to the modern ear, but it was never intended to makes us think of politics. It was developed by psychologist Sheldon Solomon and his colleagues to help explain how we live with existential angst.

The theory suggests we have various ways of keeping the fear of death out of our conscious mind, and of understanding what makes our life meaningful.

Traditionally, researchers have focused on the effect of a social element - how we feel we fit in to our culture's ideas about what makes a meaningful life, and a personal element - how we feel about ourselves, but more recently psychologists have been focusing on love as one of the most important ways of managing our existential fears.

Love beyond life is a constant poetic theme, and yet these are not simply poetic theories, they have been drawn from empirical research.

Never afraid to strip the poetry from the profound, cognitive scientists have labelled their most important existential paradigm 'mortality salience'.

It involves reminding people of death - an experimental memento mori - and numerous studies have found that simply focusing people on their time-limited lives changes how they think and behave.

One of the most reliable effects, is that being reminded of death makes us more socially minded - more likely to want to be physically close to others, more likely to want to have children, but also more likely to support the norms and stereotypes of your own social group.

A group of Israeli psychologists were inspired to wonder whether love might protect us against our fear of death, and whether our anxieties motivate us to seek out love.

In an ingenious 2002 study, they found that reminding people of their demise increased their self-professed romantic commitment, that thinking about a committed relationship reduced the effects of morality salience on harsh social judgements, and that thinking about the end of a relationship increased thoughts of death.

A year later, they reviewed research on love and death and came to the conclusion that close relationships help us manage the anxiety of mortality, partly through the strength of the bond, but partly through the fact that romantic partnerships give us a symbolic way of transcending death - as families provide a way for our contribution to 'live on' after the final curtain.

These studies are some of the first on what has been called 'experimental existential psychology' that seek to understand how we manage our lives in the face of the unknown.

But the fact remains that we will die, and hopefully, we will love. Perhaps we have no profounder response.

Link to 'The existential function of close relationships: introducing death into the science of love'.
Link to PubMed entry for same.

—Vaughan.

February 12, 2009

Leadership can be based on quantity not quality:

Time magazine reports on an intriguing new study finding that groups select natural leaders on the basis of how much each person contributes to group discussions, even when their contributions have no relation to their actual competence.

Psychologists Cameron Anderson and Gavin Kilduff, asked several groups to complete tasks for a $400 dollar prize.

They found that those who spoke more were rated as more competent and influential. Wondering whether this genuinely reflected their actual competence, they decided to test this out with a similar task where the group had to solve math problems.

But this time, they had the participants' mathematics exam results and could see exactly how many problems each person had solved.

When the work was finished, the people who spoke up more were again likelier to be described by peers as leaders and likelier to be rated as math whizzes. What's more, any speaking up at all seemed to do. Participants earned recognition for being the first to call out an answer, but also for being the second or third — even if all they did was agree with what someone else had said. Merely providing some scrap of information relevant to solving the problem counted too, as long as they did so often enough and confidently enough.

When Anderson and Kilduff checked the participants' work, however, a lot of pretenders were exposed. Repeatedly, the ones who emerged as leaders and were rated the highest in competence were not the ones who offered the greatest number of correct answers. Nor were they the ones whose SAT scores suggested they'd even be able to. What they did do was offer the most answers — period.

The researchers conclude that one way dominant people attain influence is simple through acting in ways that make them appear competent, even when this isn't the case.

Link to Time article 'Competence: Is Your Boss Faking It?'.
Link to PubMed entry for study.

—Vaughan.

February 05, 2009

Looking into the mind of God:

This week's New Scientist has an interesting article summarising the current thinking on the psychology of religion.

The research treats religion and belief in God or other supernatural entities as a natural consequence of how the brain works.

This has taken two main strands in the research literature: the first is that these tendencies to believe in supernatural forces have evolutionary benefits for social cohesion and kinship, which is why they have been selected for.

The other is that these beliefs are a side-effect of the actions of other useful cognitive processes we have developed. In other words, we have certain mental abilities, typically attributing intention and desire, which we unwittingly over-apply and hence attribute random uncontrollable events to mysterious but intelligent beings.

The article is not particularly in-depth but is notable for its breadth of coverage and will give you a taste for the direction in which the cognitive science of religion is heading.

Link to NewSci article 'How your brain creates God'.

—Vaughan.

February 03, 2009

Like tears in the rain:

The New York Times has a great short article on the science of crying, covering recent studies that have investigated the common idea that it is a useful way of releasing pent-up emotion.

The idea that crying is cathartic has been researched more than I realised with numerous large scale studies tackling in what situations people cry, as well what impact it has on our emotional state.

Now, some researchers say that the common psychological wisdom about crying — crying as a healthy catharsis — is incomplete and misleading. Having a “good cry” can and usually does allow people to recover some mental balance after a loss. But not always and not for everyone, argues a review article in the current issue of the journal Current Directions in Psychological Science. Placing such high expectation on a tearful breakdown most likely sets some people up for emotional confusion afterward...

In a study published in the December issue of The Journal of Social and Clinical Psychology, Dr. Rottenberg, along with Lauren M. Bylsma of the University of South Florida and Ad Vingerhoets of Tilburg University in the Netherlands, asked 5,096 people in 35 countries to detail the circumstances of their most recent crying episode. About 70 percent said that others’ reactions to their breakdown were positive, comforting. But about 16 percent cited nasty or angry reactions that, no surprise, generally made them feel worse.

The science of crying was also covered in a recent BPS Research Digest post that discussed another one of Rottenberg's studies that focused entirely on females.

Link to NYT piece 'The Muddled Tracks of All Those Tears'.

—Vaughan.

Hello, my name is Trouble:

Time magazine has an interesting article on links between given names and behaviour, with a new study finding children with unpopular names are more likely to be get in trouble with the law.

This doesn't mean that being called an unusual name causes criminality - the article notes that boys with unpopular names are likelier to live in single-parent households and be poorer, which are also known to be linked to higher levels of offending.

However, it does add to a growing body of research suggests that our names have a curious influence on our life.

A great review article in The Psychologist from last year covered much of findings, including the fact that people tend to buy products they share initials with, those whose names start with C or D are more likely to receive those grades than are other students, and people called Louis are more likely to live in St. Louis, Mary in Marysville and so on.

The same effect also seems to happen with initials, so Marys are also more likely to live in Manchester.

However, the Time article focuses more on how your name affects how others react towards you and perceive you, which may have a reciprocal impact on your own life chances:

The short answer is that our names play an important role in shaping the way we see ourselves — and, more important, how others see us. Abundant academic literature proves these points. A 1993 paper found that most people perceive those with unconventionally spelled names (Patric, Geoffrey) as less likely to be moral, warm and successful.

A 2001 paper found that we have a tendency to judge boys' trustworthiness and masculinity from their names. (As a guy whose middle name is Ashley, I can attest to the second part.) In a 2007 paper (here's a PDF), University of Florida economist David Figlio found that boys with names commonly given to girls are likelier to be suspended from school.

And an influential 1998 paper co-authored by psychologist Melvin (a challenging first name if there ever was one) Manis of the University of Michigan reported that "having an unusual name leads to unfavorable reactions in others, which then leads to unfavorable evaluations of the self."

Link to Time on the effects of names.

—Vaughan.

January 28, 2009

The economics of crack hustling:

I just found this fascinating TED lecture by economist Steven Levitt on the social structure and economics of ghetto crack dealing. What's surprising is that hustling rocks is a below-minimum-wage occupation with a 7% per annum employee death rate - despite the hype, a very shitty job.

Levitt is famous for being one of the co-authors of the book Freakanomics but is mostly known in the academic world for his research on the economics of crime and the underworld.

His lecture recounts some of the findings of a 10-year research project into the economics of a crack-dealing gang from an inner city US housing project.

Unsurprisingly, being a hustler is incredibly dangerous, but perhaps more of an eye-opener is that the business is run very much like a franchise and that most street dealers had second jobs, moonlighting in the mainstream economy, because dealing crack pays below the minimum wage.

The career prospects are slightly better higher up the ladder, but are still surprisingly modest in the grand scheme of things.

In other crack news, The New York Times recently published an article discussing research on 'crack babies', now many children whose mothers were addicted to crack while they were pregnant have grown up to be adolescents.

During the 1990s, a huge fear was that the children of 'crack moms' would be neurologically impaired, as when born they tend to be smaller in body and head size.

Although there are detectable differences in the teenage years, these aren't as bad as expected, and it seems that being a 'crack baby' isn't a life sentence as it was once thought.

Link to Steven Levitt on sociology and economics of crack dealing.
Link to NYT on 'The Epidemic That Wasn't'.

—Vaughan.

War trauma and brain impact:

Although much of The Telegraph's science coverage seems to have gone down the pan recently, they've just published a remarkably well balanced and informative article on war trauma and how it is associated with measurable changes in brain structure.

Brain imaging studies have found that people with post-traumatic stress disorder tend to have smaller hippocampi, an area known to be key for emotional memory.

But it's not clear whether this is a direct consequence of PTSD, or simply that people with smaller hippocampi are more likely to develop the disorder after trauma.

The article does a fantastic job of presenting a balanced look at the causality hypnotheses, and quotes psychiatrist Simon Wessely, known for his research on the psychology, neuroscience and history of combat trauma.

But Prof Wessely has found that the very thing that exposes soldiers to PTSD might also help them deal with it: their job. According to his research at King's, group cohesion and firm leadership are critical in reducing the impact of psychological distress.

"You have to remember we are talking about professional soldiers who have been highly trained," he says. "Their training is designed to harden them against the unpleasant nature of war. The military is actually very effective at reducing the risk of PTSD with their training, their professionalism, esprit de corps and morale. War is a stressful business and this all prepares soldiers for that."

The flip side is that the memories that provoke trauma are not necessarily those of gruesome battles or injuries. "The kind of events that affect them are not simply seeing bad things and coming under fire – it is when the rules they have come to expect are somehow broken. It is when errors of omission or commission lead to the feeling they have been let down, or that they have let their comrades down, that mental health problems occur. This is why 'friendly fire' incidents are so psychologically damaging – it violates the soldiers' rules of who is supposed to be shooting at them. They will feel anger at those responsible."

The only bizarre bit is the second to last paragraph where it mentions "new treatment is being developed, drawing on neurolinguistic programming, relaxation techniques and even Eye Movement Desensitisation Therapy".

It mentions EMDR as if it is something unusual, when it is an increasing well researched evidence-based treatment, and NLP as if it is nothing out-of-the-ordinary, when it is largely pseudoscience that lacks even the most basic empirical support.

Link to 'How brain scans show the trauma of war'.

—Vaughan.

January 24, 2009

Corseting female sexuality :

The New York Times has an interesting and in-depth article on research into female sexuality that looks at the work of some of the most prominent female researchers in the field.

It does a great job of discussing the often surprising results of recent scientific studies but a commentary on Neuroanthropology really nails why it misses the mark.

The whole article is pitched to support that old tired cliché of sexuality that 'women are complicated, men are simple' and it uses the differences in research findings to suggest women are enigmatic, complex, they don't know what they want, or are torn by competing sexual desires.

But this is largely because the scientific studies have looked at specific research questions that don't relate to 'what do women want?' line, as if this is a question that could actually be answered.

Neuroanthropology uses a great analogy that demonstrates why this is just bad spin:

One can imagine an article with the title, ‘What do diners want?’, which bemoaned the fickleness and impenetrable complexity of culinary preferences: Sometimes they want steak, and sometimes just a salad. Sometimes they put extra salt on the meal, and sometimes they ask for ketchup. One orders fish, another chicken, another ham and eggs.

One day a guy ordered tuna fish salad on rye, and the next, the same guy ordered a tandoori chicken wrap, hold the onions! My God, man, they’re insane! Who can ever come up with a unified theory of food preferences?! Food preferences are a giant forest, too complex for comprehension. What do diners want?!

You get my drift. The line of questioning is rhetorically time-tested (can we say clichéd even?) but objectively and empirically nonsensical. So many of these experiments seem to be testing a series of different, related, but ultimately distinct questions.

Can they all be glossed as, ‘What do women want?’ Yeah, sort of, but you’re going to get a hopeless answer.

Rather ironically, the NYT article celebrates the complexity of female sexuality but ultimately suggests that it's the one-dimensional question that's important when this is nothing but a caricature of human nature.

It's worth reading for the coverage of the research, but the whole premise of the article is slightly askew. The Neuroanthropology piece is an excellent way of getting a broader vista.

Link to NYT article 'What Do Women Want?'.
Link to excellent Neuroanthropology commentary.

—Vaughan.

January 20, 2009

Cocaine nights, moral relativism, orgasms and gangs:

BBC Radio 4's wonderfully eclectic and vastly under-rated social science programme Thinking Allowed has had some fascinating programmes lately, covering the concern of 'cocaine girls' in 1915 London, the history of the orgasm, moral relativism, gang culture, the social meaning of scents and the culture of detectives, to mention just a few of the topics.

The programme is a mixture of social history and the latest in sociology research on contemporary issues that looks at the most amazingly diverse range of issues.

Although there are no mp3 downloads, you can listen to all of the programmes online as streamed audio.

Some of my recent favourites have included an exploration of the social panic about the cocaine scene in 1915 London, evidence for the existence of 'gang culture' in the UK and the psychology of the police interviews but you'll find discussions on pretty much anything you can think of (and probably plenty you'd never have thought about before) in the archive.

Some of the most interesting points relate to how our concerns of 'new threats' to society, for example the influence of popular culture or new technology, are old acquaintances but are presented as new by every generation.

Other interesting programmes often reveal a new angle to something I'd never considered. The programme on the sociology of smell discusses the 'language' of scents and perfumes. It asks why we think some scents are 'feminine' or 'masculine' and how have we come to associate certain smells with specific social meanings.

Link to Thinking Allowed website and archive.

—Vaughan.

January 16, 2009

I don't care about the bruises, just mind the clipboard:

Psychologist Jesse Bering has an interesting article in Scientific American about dangerous psychology studies where researchers have risked life and limb to carry out some of the more extreme experiments in psychology.

Some of the investigations are quite unethical by today's standards - two researchers simulating a sexual assault in the street to see how people would react, putting periscopes in public urinals to measure urine flow - but are an interesting insight into studies of by gone years.

Actually, psychologists are wusses in comparison to sociologists and anthropologists who often do ethnographic research in the most extreme of situations.

One of my favourites examples is sociologist Simon Winlow who was in a research group studying violence in the night time economy.

After debating how one could research the sociology of night time violence in all its gory detail, he decided that the only way to fully understand the culture was to get a job as a bouncer and see what transpires.

As it turned out, what transpired was a fair amount of fighting, most of which he wrote up and published as a fascinating insight into the culture of commercial violence.

His paper, 'Get Ready to Duck. Bouncers and the Realities of Ethnographic Research on Violent Groups', is fascinating, and full of wonderfully euphemistic academic phrases.

I love: "Before our covert research could begin we debated the safety and ethical issues that would no doubt arise". Translation: is it ethical to kick nine shades of shit out of your research subjects if they're fronting up for a scrap?

He wrote the whole lot up as a book, which I've not read, but is apparently excellent.

However, he wasn't the first sociologist to take a beating in the course of his research. In the paper he notes:

Sanchez-Jankowski (1990) in his ten-year study of gangs in Los Angeles, New York and Boston, was the subject of physical attack both as part of initiation rituals, and as a result of being falsely accused of being an informant, while Jacobs (1998) was robbed at gunpoint, and suffered telephone harassment by a crack dealer who was one of his research informants.

To return to Bering's SciAm piece, it turns out he's now writing a regular column for the magazine called 'Bering in Mind' which is freely available online.

As Bering is one of the most interesting evolutionary psychologists around, it should be a good read.

Link to 'Dangerous Psychology Experiments from the Past'.
Link to Winlow's ethnographic study of bouncers and violence.

—Vaughan.

January 14, 2009

Unusual forms of drug addiction, 1933:

I've just found a curious paper from 1933 on unusual forms of drug addiction that contains some charming old-world views on the diversity of intoxication.

It was apparently presented at the wonderfully named 'Society for the Study of Inebriety' and uses the term 'addiction' synonymously with general drug use but does describe a number of curious ways of drug taking in different cultures.

...perhaps our author is more to be trusted in his description of the curious method used by the Zulu Kafis when indulging in the drug [cannabis]. It appears that these people place some burning manure on top of a handful of hashish, and, having covered up all with a small mound of earth, they dig air holes in the heap with their fingers.

Each man then lies down in turn and inhales the smoke through these vents. After a few whiffs they retain the vapour in their respiratory organs for a while with the object of inducing a violent attack of coughing and expectoration. It is evident that they like their dope full flavoured and take their pleasures as sadly as an Englishman is reputed to take his!

Full flavoured indeed!

It also notes that the word 'muggles' was used as slang for marijuana in '30s New Orleans. Is there something you aren't telling us J.K. Rowling?

Link to paper 'Some Unusual Forms of Drug Addiction'.

—Vaughan.

January 12, 2009

The dialectics of the borderline:

Time magazine has an interesting piece on borderline personality disorder (BPD), a sometimes stigmatised diagnosis that implies the patient has unstable impulsive emotional reactions and tumultuous relationships.

In contrast to popular perception, the 'borderline' part doesn't imply the condition is between 'normal' and 'abnormal' but that the patient is on the borderline between a psychotic and non-psychotic disorder, as low-level distortions of perception (fleeting hallucinated voices for example) and magical or paranoid thinking are not uncommon.

The stigma of the diagnosis comes from the fact that people with the label are widely considered by mental health professionals to be 'difficult' or 'challenging'. The fact that self-harm is common in this group often leads to informal negative labels indicating that the patient is a 'cutter' or 'manipulative'.

This has been borne out by various studies. Two studies have found that the label of personality disorder is associated with staff perceiving the person as less deserving of care, more difficult, manipulative, attention-seeking, annoying, and more in control of their suicidal urges and debts - even when everything else about them is the same.

A study specifically with psychiatric nurses found that they were more likely to offer belittling or contradicting responses to statements from patients with the diagnosis.

Borderline is, perhaps, one of the mythologised conditions in psychiatry.

The fact that many mental health professionals believe that the condition is 'lifelong' and 'untreatable' is contradicted by studies that have found that the majority of people who have the diagnosis improve drastically. The most comprehensive study has found that 75% of patients with BPD no longer qualify for the diagnosis after six years.

The article also discusses one of the most promising new treatments - a type of psychotherapy called dialectical behaviour therapy (DBT) - that has been found in early trials to improve the emotional tolerance, self-control and day-to-day functioning of patients with BPD.

It was invented by psychologist Marsha Linehan (who according to the article, used to be a nun), based in part on the Buddhist techniques of mindfulness and emotion regulation.

The Time piece is a little overly-dramatic in places, but is generally well-written and avoids the usual clichés associated with BPD and is well worth a look.

Link to Time on 'The Mystery of Borderline Personality Disorder'.

—Vaughan.

January 10, 2009

Personal genomics as a psychological mirror:

Psychologist Steven Pinker explores the impact of personal genome sequencing services and how this information may help us understand our behaviours and preferences in an article for The New York Times.

Pinker is known for advocating that many psychological traits and cognitive abilities are highly heritable. He's recently volunteered to have his entire genome sequenced and made freely available on the internet and so he explores what this information can actually tell us about ourselves.

One aspect of this information is that it can indicate the future course of your life - such as the vastly increased risk of Alzheimer's disease if you're the carrier of two ApoE ε4 alleles.

Like James Watson, Pinker has opted not to find out his ApoE ε4 status, preferring to avoid any additional "existential dread" that the knowledge might cause.

However, other genes predict weaker tendencies and 'cognitive genetics', the science of how genes interact with our mental functions, is beginning to blossom:

Dopamine is the molecular currency in several brain circuits associated with wanting, getting satisfaction and paying attention. The gene for one kind of dopamine receptor, DRD4, comes in several versions. Some of the variants (like the one I have) have been associated with “approach related” personality traits like novelty seeking, sensation seeking and extraversion.

A gene for another kind of receptor, DRD2, comes in a version that makes its dopamine system function less effectively. It has been associated with impulsivity, obesity and substance abuse. Still another gene, COMT, produces an enzyme that breaks down dopamine in the prefrontal cortex, the home of higher cognitive functions like reasoning and planning. If your version of the gene produces less COMT, you may have better concentration but might also be more neurotic and jittery.

The article covers a great deal of ground, aiming to educate about some of the basic principles of genetics as well as tackling the implications of knowing more about our own genetic codes.

By the way, if you're interested in a thorough grounding in the science of behavioural and cognitive genetics, I highly recommend the somewhat expensive but very well written and remarkably comprehensive book Behavioural Genetics.

Link to NYT piece 'My Genome, My Self'.

—Vaughan.

January 07, 2009

The attractive face unmasked:

Science News has an excellent cover article discussing the psychology of facial attractiveness and rounds-up some of the latest cognitive science research in the area.

It covers research on quite well-worn areas, such as symmetry, masculinity and femininity in faces, but also picks up on some of the new developments that have been tackled only recently.

Other missing elements in evaluating beauty have begun to emerge with the use of new technology. Video techniques have allowed for dynamic rather than static interpretations of beauty.

“Real faces move,” says Edward Morrison of the University of Bristol in England. “If you show someone a moving face, they can recognize it quicker. There is more information.”

And it turns out that how faces move may contribute to how good they look. In a 2007 paper [pdf] in Evolution and Human Behavior, Morrison reported that more of the movements known to be indicators of femininity — blinking, nodding and head tilting — made women’s faces more attractive to male and female volunteers.

“Movement can convey important meanings,” Morrison says. “If that person likes you or doesn’t. If that person is being aggressive. If the person is being flirtatious. The face can start to convey these kinds of things.”

Link to ScienceNews piece 'It’s written all over your face'.

—Vaughan.

January 06, 2009

Deodorants boost sexiness by getting men in the groove:

I keep running into fascinating articles that The Economist ran over the Christmas period and this one is no exception - it covers research that suggests that men's deodorants do increase sexual attractiveness, but by increasing confidence and hence the behaviour of the wearer. The smell alone seems to have little impact on women.

Craig Roberts of the University of Liverpool and his colleagues—working with a team from Unilever’s research laboratory at nearby Port Sunlight—have been investigating the problem. They already knew that appropriate scents can improve the mood of those who wear them. What they discovered, though, as they will describe in a forthcoming edition of the International Journal of Cosmetic Science, is that when a man changes his natural body odour it can alter his self-confidence to such an extent that it also changes how attractive women find him.

Half of Dr Roberts’s volunteers were given an aerosol spray containing a commercial formulation of fragrance and antimicrobial agents. The other half were given a spray identical in appearance but lacking active ingredients. The study was arranged so that the researchers did not know who had received the scent and who the dummy. Each participant obviously knew what he was spraying on himself, since he could smell it. But since no one was told the true purpose of the experiment, those who got the dummy did not realise they were being matched against people with a properly smelly aerosol.

Over the course of several days, Dr Roberts’s team conducted a battery of psychological tests on both groups of volunteers. They found that those who had been given the commercial fragrance showed an increase in self-confidence. Not that surprising, perhaps. What was surprising was that their self-confidence improved to such an extent that women who could watch them but not smell them noticed. The women in question were shown short, silent videos of the volunteers. They deemed the men wearing the deodorant more attractive. They were, however, unable to distinguish between the groups when shown only still photographs of the men, suggesting it was the men’s movement and bearing, rather than their physical appearance, that was making the difference.

The abstract of the actual study (I don't have access to the full-text unfortunately) also reports that non-verbal attractiveness (presumably, sexiness of 'body language') was predicted by the men's liking of the deodorant, independent of their facial attractiveness.

The researchers conclude by highlighting the remarkable influence of personal odour on self-perception, and how this can even influence how others perceive us, even when they can't actually smell the scent.

The Economist article also discusses the link between natural scent, genetic and pheromones, and sexual allure. An intriguing article and an excellent study.

Link to Economist article 'The scent of a man'.
Link to DOI entry for deodorant and sexual attractiveness study.

—Vaughan.

January 02, 2009

Sex, orgasm and childbirth: a discomforting mix:

Petra Boyton has a fantastic piece on the experience of orgasm during birth - the focus of an upcoming documentary and a subject likely to cause discomfort in some.

Petra discusses the relationship between sexual stimulation and labour noting that sexual pleasure has been reported during childbirth in the medical literature.

This is from a 1987 review article on sexuality and childbirth:

Newton (1971 , 1973) argued that women's three reproductive acts: coitus, parturition, and lactation are psychophysiologically interrelated and trigger caretaking behavior, a necessity for species survival. Features that are evident in both coitus (sexual arousal and orgasm) and in undisturbed childbirth include changes in respiration (hyperpnea and tachypnea), vocalization, strained facial expression, rhythmic uterine contractions, loosening of the cervical mucous plug, frequent supine position with thighs adducted, a tendency to become uninhibited, exceptional muscular strength, an altered state of consciousness with rapid return to alert awareness after orgasm or birth, and a profound feeling of joy or ecstasy following orgasm or delivery. In addition, clitoral engorgement usually associated with sexual arousal has been described in labor in a number of parturients, beginning at 8-9cm cervical dilation (clitoral engorgement has also been described on occasion during stressful situations, without sexual stimulation) (Rossi, 1973). Intense orgasmic sensations have also been described during the second stage of labor (Masters and Johnson, 1966; Sarlin, 1963).

However, there is also evidence that sexual stimulation during labour has been shown to help delivery and ease labour-related pain - such as research on the benefits of breast stimulation during birthing.

However, Petra's write-up makes clear that systematic research is still lacking, so we're still not sure about how many women experience orgasm during birth, or how effective all types of active sexual stimulation might be to assist birth.

However, this topic is contentious owing to the psychological discomfort it causes. Perhaps the clash between the stereotypes that birth is innocent and pure while sex is dirty and salacious mean that some people will just find the whole subject too much to handle.

There are many of these areas in medicine. For example, sexual relationships between people with learning disabilities.

The thought of two people with Down syndrome having sex causes great discomfort in many people, despite the fact that it is perfectly possible for some people with Down's understand and consent to the situation.

If we assume that all people who are able to consent and have found a willing consenting partner should be able to freely participate in a sexual relationship, perhaps it would be useful to develop a test to help evaluate people with learning abilities to make sure they are both able to understand and consenting.

These sorts of tests are common for testing the capacity for other sorts of decisions - such as financial responsibility, or decisions to refuse medical care - but discomfort factor tends to mean that these areas are under-researched.

With reference to the upcoming documentary, the website for the film has quite a curious tone, and I have to say, is slightly sensational.

Buy the DVD or CD!

Share Orgasmic Birth with your friends and family this holiday season with our special 5 pack of DVD’s and CD soundtrack and SAVE. Subtitled in French, Spanish, German, and Portuguese.

I can't say a 5 pack of the Orgasmic Birth (and soundtrack!) would the first thing that comes to mind when buying Christmas presents, but there you go.

Link to Dr Petra on 'Is there such a thing as an ‘orgasmic birth’?'

—Vaughan.

December 29, 2008

Voodoo correlations in social brain studies:

I've just come across a bombshell of a paper that looked at numerous headline studies on the cognitive neuroscience of social interaction and found that many contained statistically impossible or spurious correlations between behaviour and brain activity.

The article is currently 'in press' for the journal Perspectives on Psychological Science but the preprint is available online as a pdf file.

Social cognitive neuroscience is a hot new area and many of the headline studies use fMRI brain imaging to look at how activity in the brain is correlated with social decision-making or perception.

This new analysis, led by neuroscientist Edward Vul, was inspired by the fact that some of these correlations seem to good to be true, and so the research team investigated. The abstract of their study is below, and it's powerful stuff - indicating that many of the results are due to flawed analyses.

If you're not familiar with neuroimaging research it might be useful to know that what a 'voxel' is before reading the abstract.

Essentially, brain scanners digitally divide the scanned area into a block of tiny boxes and each one of these is called a voxel (think 3D pixel).

This allows the scans to be analysed by comparing the activity or tissue density in each voxel to another measure - which could be the same voxel during another scan, or it could be something entirely different, such as a measure of emotion or social decision-making.

The newly emerging field of Social Neuroscience has drawn much attention in recent years, with high-profile studies frequently reporting extremely high (e.g., >.8) correlations between behavioral and self-report measures of personality or emotion and measures of brain activation obtained using fMRI. We show that these correlations often exceed what is statistically possible assuming the (evidently rather limited) reliability of both fMRI and personality/emotion measures. The implausibly high correlations are all the more puzzling because social-neuroscience method sections rarely contain sufficient detail to ascertain how these correlations were obtained.

We surveyed authors of 54 articles that reported findings of this kind to determine the details of their analyses. More than half acknowledged using a strategy that computes separate correlations for individual voxels, and reports means of just the subset of voxels exceeding chosen thresholds. We show how this non-independent analysis grossly inflates correlations, while yielding reassuring-looking scattergrams. This analysis technique was used to obtain the vast majority of the implausibly high correlations in our survey sample. In addition, we argue that other analysis problems likely created entirely spurious correlations in some cases.

We outline how the data from these studies could be reanalyzed with unbiased methods to provide the field with accurate estimates of the correlations in question. We urge authors to perform such reanalyses and to correct the scientific record.

The paper notes that some of the most widely-reported studies in recent years contain this flaw and this new paper has the potential to really shake up the world of social cognitive neuroscience.

pdf of preprint of 'Voodoo Correlations in Social Neuroscience'.

—Vaughan.

December 25, 2008

A Quantum of Christmas:

A not very good photo of an enjoyable Christmas afternoon spent watching James Bond movie A Quantum of Solace on the psychiatric ward of Hospital San Vincente de Paúl in Medellín.

In the service of international understanding, I'm being taught about Colombian cuisine and salsa music, and in return I've taught the hospital canteen how to make chip buttys and have introduced the tradition of the Bank Holiday Bond Movie.

Peace on Earth and Goodwill to All.

—Vaughan.

December 24, 2008

Seasonal wishes :

I would just like to take this opportunity to wish Mind Hacks readers a happy seasonal festival and I hope you experience an appropriate positive emotion during your marking of the period.

If you're interested in a little seasonal psychology, Frontal Cortex has an excellent piece on the psychology of Hanukkah, the Jewish festival that involves 8 days of gift giving.

Curiously, it involves the peak-end rule and research with colonoscopies and I'll leave you to discover the rest.

I'll be having a very Paisa Christmas with everything kicking off today so Feliz Navidad y Próspero Año Nuevo from Colombia.

Link to Frontal Cortex on Hanukkah and Colonoscopies.

—Vaughan.

December 23, 2008

Humour as social bargaining :

3QuarksDaily has an interesting piece on the psychology of humour and how it is used to negotiate and establish social hierarchies.

The article looks at two theories of humour that try understand what makes something funny. A common explanation is the 'incongruity' idea, that suggests when something is suddenly out of context it is more likely to seem funny.

But as the article notes, these theories "fail to explain why we are amused by certain instances of incongruity – a man showing up to his job at a real-estate agency with a “kick me” sign on his back – but not others – a man showing up to his job at a real-estate agency with a cure for cancer".

The other approach is the 'superiority' theory, that suggests that humour is used to establish social hierarchies - those considered objects of humour are further down the social ranking.

But it's also the case that we seem to use it as a form of flattery for our superiors - various studies (nicely summarised in this NYT article) find that we are much more likely to laugh at the jokes of people higher up the social hierarchy.

The 3QD piece considers the role, development, and rather intriguingly the morality of humour. It's a little short on links to actual studies which is a little frustrating but it otherwise an interesting and informative exploration.

Link to 3QuarksDaily article 'Is Humor Immoral?'.

—Vaughan.

December 19, 2008

Dreams and the Fear of the Dead:

Neuroanthropology has an excellent piece riffing on my recent article on grief hallucinations where I wondered about cultural differences in re-experiencing the dead.

The post discusses work by the evocatively-named anthropologist Donald Tuzin who studied the Ilahita Arapesh of northeastern Papua New Guinea and how they mesh their beliefs and practices of death and afterlife with everyday experience.

Some of Tuzin's work in this area is published in a wonderful article entitled 'The Breath of a Ghost: Dreams and the Fear of the Dead'.

It gets a bit spuriously psychoanalytic in places but has some wonderful descriptions of how funeral practices are linked to beliefs about ghosts and their influences. Crucially he argues that it is the demands of everyday life that shape these beliefs, and not vice versa.

At Neuroanthropology Daniel discusses it in light of more up-to-date work and the wider perspective from Tuzin's long career.

It's certainly an interesting area, but although re-experiencing of the dead is so common, I didn't realise quite what a touchy subject it could be. All hell broke loose (excuse the pun) in the comments to the original article.

This is my favourite:

Mr. Vaughn [sic] Bell might find himself in court for libel after accusing everyone who has seen or felt a presence of being a drug addict, alcoholic or ill in some way. His one-sided argument could be the result of stupidity or perhaps some mental defect that prevents him from being intelligent enough to know the difference between a hallucination and an actual ghost/spirit/spectre/haunt. Next he will tell us that the earth is flat, and anyone who thinks it is round is a heretic, and that big yellow thing we call the sun is just an illusion.

Sir, I grew up in Britain. We know the sun is an illusion.

Link to Neuroanthropology on 'Donald Tuzin and the Breath of a Ghost'.

—Vaughan.

December 16, 2008

'Internet addiction' built on foundations of sand:

A study just published in the journal CyberPsychology and Behavior has reviewed all of the available scientific studies on internet addiction and found them to be mostly crap. And not just slightly lacking, really pretty awful.

To quote from the research summary:

The analysis showed that previous studies have utilized inconsistent criteria to define Internet addicts, applied recruiting methods that may cause serious sampling bias, and examined data using primarily exploratory rather than confirmatory data analysis techniques to investigate the degree of association rather than causal relationships among variables.

Rather disappointingly though, the authors just suggest that better research is needed when it's quite obvious that the whole concept is fundamentally flawed.

So badly flawed that it's a logical fallacy, a category error, in fact. To revisit the point, the internet is a medium of communication and it is not possible to be addicted to a medium of communication because the medium does not specify an activity.

It's like saying someone is a 'language addict' or is 'addicted' to transport. It just makes no sense.

Unfortunately, none of the so-called diagnostic scales or indeed, researchers, actually get this point, so it's perfectly possible to be diagnosed with internet addiction if you're putting in a lot of long-stressful hours running a business. If you use the internet to communicate with your employees that is.

If, on the other hand, you're putting in a lot of long-stressful hours running a business and you use an alternative medium of communication, then you're not an internet addict. Same motivations, same emotional impact, same psychological effect. But if you use the internet you have a mental illness, and if you don't, well, you don't.

You can switch 'running a business' for anything that is stressful, preoccupying and intrusive (following a sports team perhaps) and if you use the internet as a tool, you're diagnosable.

At least with the current methods - which, it turns out, are not even based on even a semblance of scientific reliability.

This is not to say that there aren't people who use the internet excessively to the detriment of themselves and their families. But there are people who follow football in a similarly problematic way, and people who spend too much time going to folk concerts, and people who can't tear themselves away from the stock market.

This doesn't make them addicts and the sooner we stop trying to apply addiction to people as a clumsy way to trying to avoid the language of blame the quicker we can tackle their social and emotional difficulties in a more relevant and appropriate way.

There's a good write-up from Dr Shock and another on PsychCentral both of which I recommend as antidotes to the internet addiction foolishness.

Link to study.
Link to DOI entry for same.

—Vaughan.

December 08, 2008

Does going to Mecca make Muslims more moderate?:

As the annual Muslim Hajj pilgrimage comes to an end, I'm reminded of this interesting Slate article from earlier this year which reported on research that looked at whether going to Mecca makes Muslims more moderate.

Although Islam has been associated with extremism in recent years, one of the key parts of the Hajj is the wearing of Ihram clothing to emphasise the fact that all people are created equal.

The article discusses a recent study that used a quirk of the distribution of Saudi Arabian visas to Pakistani Muslims. Only some of those who apply will be randomly allocated a visa to attend the Mecca pilgrimage, meaning the researchers could compare the views of those who went with those who didn't.

Six months after the Hajjis of '06 returned home to Pakistan, Clingingsmith, Khwaja, and Kremer had a survey team track down 1,600 Hajj applicants, half of whom had been selected to go to Mecca and half who hadn't. The Hajjis were asked questions on topics ranging from religious practices (frequency of prayer and mosque attendance, for example) to women's issues. Perhaps not surprisingly, the study found that after a monthlong immersion in communal prayer, the pilgrims were 15 percent more likely to report following mainstream Muslim practices, such as praying five times a day and reciting the Quran. This came at the expense of local Pakistani religious traditions—Hajjis were 10 percent less likely to follow local rituals like using amulets or visiting the tombs of local saints...

Even more surprising, Hajjis were 25 percent less likely to believe that it was impossible for Muslims of different ethnicities or sects to live together in harmony—a finding that would seem to be of particular interest for those trying to bring peace to the streets of Baghdad. This greater sense of goodwill among peoples even extended to non-Muslims (who were obviously not represented in Mecca). Hajjis were more likely than non-Hajjis to hold the opinion that people of all religions can live in harmony. Hajjis were also less likely to feel that extreme methods—such as suicide bombings or attacks on civilians—could be justified in dealing with disagreements between Muslims and non-Muslims.

The article discusses some of the other findings from the study, including more tolerant views on the place of women in society, which suggests that the Hajj has an effect of increasing pilgrims' goodwill towards both fellow Muslims and other people in the world.

Link to Slate article 'The Pilgrim's Progressiveness'.
Link to study.

—Vaughan.

The big tease:

The New York Times has an interesting article arguing that the recent public trend for outlawing 'teasing' as a form of bullying is a step too far, owing to psychological research showing that it's part of normal social interaction and can actually enhance relationships.

The piece is by psychologist Dacher Keltner, and looks at teasing among children, as well as in adults and romantic partners.

He argues that teasing is not only wrongly outlawed, but is a form of social play that is essential for learning to manage complex social interactions.

Our rush to banish teasing from social life has its origins in legitimate concerns about bullies on the playground and at work. We must remember, though, that teasing, like so many things, gets better with age. Starting at around 11 or 12, children become much more sophisticated in their ability to hold contradictory propositions about the world — they move from Manichaean either-or, black-or-white reasoning to a more ironic, complex understanding. As a result, as any chagrined parent will tell you, they add irony and sarcasm to their social repertory. And it is at this age that you begin to see a precipitous drop in the reported incidences of bullying. As children learn the subtleties of teasing, their teasing is less often experienced as damaging.

In seeking to protect our children from bullying and aggression, we risk depriving them of a most remarkable form of social exchange. In teasing, we learn to use our voices, bodies and faces, and to read those of others — the raw materials of emotional intelligence and the moral imagination. We learn the wisdom of laughing at ourselves, and not taking the self too seriously. We learn boundaries between danger and safety, right and wrong, friend and foe, male and female, what is serious and what is not. We transform the many conflicts of social living into entertaining dramas. No kidding.

It's quite a comprehensive piece, looking at how we use the subtleties of language to signal the 'teasing mode' as well as passing on important social messages without being explicit.

I wonder how this translates across cultures. I'm always struck who the British tendency to 'take the piss' out of each other and themselves is not necessarily shared by other cultures, at least to the same degree or in the same situations.

Link to NYT piece 'In Defense of Teasing'.

—Vaughan.

December 04, 2008

Happiness ripples through social networks:

This week's British Medical Journal has a wonderful social network study that examined how happiness moved through social networks. It found that even when friends of friends become happy, the effect can ripple through and boost your own contentment.

It's a wonderfully conceived study that looks at how people in social networks change over time, both geographically and psychologically. It turns out the effect is stronger if we live near the person, but happiness doesn't ripple through workplaces, unless we consider the happy person our friend.

While there are many determinants of happiness, whether an individual is happy also depends on whether others in the individual’s social network are happy. Happy people tend to be located in the centre of their local social networks and in large clusters of other happy people.

The happiness of an individual is associated with the happiness of people up to three degrees removed in the social network. Happiness, in other words, is not merely a function of individual experience or individual choice but is also a property of groups of people.

Indeed, changes in individual happiness can ripple through social networks and generate large scale structure in the network, giving rise to clusters of happy and unhappy individuals. These results are even more remarkable considering that happiness requires close physical proximity to spread and that the effect decays over time.

However, the article is also notable for being astoundingly well written. It's not only a description of a scientific study, it's a plain language guide to social network analysis.

I don't think I've ever read a scientific paper that's so clear and informative. If you want to learn about how social network analysis works, this is a great place to start.

Link to text of BMJ study.
Link to write-up from The New York Times.
Link to write-up from Washington Post.

—Vaughan.

Roll out the barrel:

This week's British Medical Journal has an excellent short article on 'Diogenes syndrome', an unofficial name for the situation where an older person is living in squalor without seeming to have mental or neurological impairments that might explain it, but without seeming to mind either.

The syndrome is named after the Ancient Greek philosopher Diogenes of Sinope who gave up mainstream life to live in poverty and made his home in a barrel.

Older adults found fit the description of the syndrome are often referred to psychiatrists, but the author, psychiatrist Brian Murray, wonders whether we're missing Diogenes' point - that happiness has nothing to do with material circumstances.

Alternatively, Diogenes syndrome may simply be a description of a social situation. This would fit with my impression that referrals for Diogenes syndrome have tailed off since reality television programmes started showing celebrity cleaning ladies helping "normal" people living in squalor. Age seems to be a factor: perhaps it is a sign of our paternalistic culture that a person younger than 65 living in squalor is seen by millions on television, whereas those past the age of 65 are seen by a psychiatrist.

Link to thoughtful BMJ piece on Diogenes syndrome.

—Vaughan.

December 02, 2008

The dead stay with us:

Scientific American Mind Matter's blog has just published an article I wrote on grief hallucinations, the remarkably common experience of seeing, hearing, touching or sensing our loved ones after they've passed away.

Grief hallucinations are a normal reaction to having someone close to you die and are a common part of the mourning process, but it's remarkable how often people are embarrassed to say they've had the experience because they worry what others might think.

I was inspired to write the piece after reading a wonderful paper, published in Transcultural Psychiatry, by psychiatrist Carlos Sluzki on the cultural significance of one Hispanic lady's post-grief hallucinations.

My reference to the shadow cat draws on the intro to Sluzki's article which must be one of the most beautiful openings to an academic article I've ever read.

I note that there's not a great deal of research on grief hallucinations, despite how common they are, although I picked up on a study during the last few days which addressed these curious phenomena in a study on psychotic symptoms.

A thorough population survey in France that appeared earlier this year found that grief hallucinations were the most frequent 'psychotic' symptom in individuals without mental illness.

It's also interesting to read the comments that the article has generated. I really seemed to have pushed a few buttons.

I'm quite proud of the piece though, and it's a vastly under-discussed and under-researched topic that affects huge numbers of people.

Link to SciAm piece 'Ghost Stories: Visits from the Deceased'.
Link to Carlos Sluzki's excellent article.
Link to DOI for same.

—Vaughan.

November 26, 2008

Inner space at the final frontier:

The Psychologist has a truly fantastic article on astronaut psychology, treating off-world mental health problems, and the interpersonal dynamics of the space mission.

It is thoroughly fascinating, exceptionally well-written and even contains an interview with astronaut Dr Jay Buckley "a crew member with STS-90, Space Shuttle Columbia’s 16-day Neurolab mission in 1998. The seven-member crew conducted life science experiments focusing on the effects of microgravity on the brain and nervous system."

I think I've just wet myself.

One of my favourite bits is where it discusses what measures they take to maintain the astronauts' mental health.

This is no small problem and the article notes that psychological problems have been the leading medical cause of long-duration mission terminations.

Depression is apparently a key problem. The article ominously notes that no-one has yet had to use the on-board antidepressant medication, but it does describe a computerised psychological treatment for depression as part of the on-board software package the 'Virtual Space Station'.

The Virtual Space Station's depression module will follow the problem-solving treatment (PST) approach to therapy. James Cartreine, the principal investigator on the Virtual Space Station project, says his team chose this form of intervention because it is empirically supported and has high face validity – in other words, it’s immediately apparent to users of the Virtual Space Station how the interactive programme is going to help them.

‘The active ingredient of PST is behavioral activation,’ says Cartreine, ‘getting people with depression to do something – and helping them to feel good about their efforts, whether or not their efforts were successful.’

Because of its focus on identifying problems and working out possible solutions, PST can help combat feelings of hopelessness and helplessness, which is particularly appropriate for people isolated in space in a confined environment. The fact that it’s tangible – it’s geared towards solving observable problems as opposed to cognitive problems – also makes it suitable for astronauts, who have proven to be accepting of the intervention. ‘Astronauts are physical scientists, engineers and programmers – they’re not necessarily used to thinking about their thought processes,’ says

If you're interested in how the same topic looked in 1959, we discussed some unintentionally hilarious articles from a special issue of the American Journal of Psychiatry on a rather Freudian 'space psychiatry' from that very same year.

Link to Psychologist article 'New horizons'.

Full disclosure: I'm an unpaid associate editor of The Psychologist and I've always wanted to be an astronaut.

—Vaughan.

When I get that feeling, I need sociosexual healing:

New Scientist has an article on the psychology and biology on sleeping around - which has been given the wonderfully gentle and inviting name of 'sociosexuality' in the research literature.

Rather predictably, the article contains the rather tired 'men spread their seed, women look for long term partners' evolutionary psychology explanation, but also does a good job of countering this with some interesting and sometimes surprising studies from the sex research literature.

One of the most interesting bits is where it notes that foetal testosterone exposure is correlated in men with masculine facial features and number of sexual partners in adulthood, and exactly the the same holds for women:

Another factor with strong links to sociosexuality is masculinity. Boothroyd found men with more masculine-looking faces scored higher on sociosexuality, and it seems to be the same story for women. Sarah Mikach and Michael Bailey of Northwestern University in Evanston, Illinois, examined how women's sociosexuality related to the degree to which they looked, felt or behaved in a masculine way. They found that heterosexual women who had high numbers of sexual partners were more likely to show higher levels of masculinity.

The researchers argued that these women behave in a way that is more typically male and this could be due to early - probably prenatal - exposure to androgens, such as testosterone, that organise typically "male" brains differently from typically "female" brains (Evolution and Human Behavior, vol 20, p 141). Supporting this idea, Andrew Clark of McMaster University in Ontario, Canada, found a higher rate of sociosexuality in women with a smaller ratio of index to ring finger length - which some researchers believe corresponds to higher prenatal androgen exposure (Evolution and Human Behavior, vol 25, p 113).

If you want to rate your own sociosexuality, they've also put the questionnaire online.

Unusually for the normally rather coy New Scientist, the article is open-access. Is this a sign that New Scientist are realising that science is like love - it's better when it's free, or are they just using sex as a way of getting short-term affection?

We'll see how we feel in the morning.

Link to NewSci on 'The dizzying diversity of human sexual strategies'.

—Vaughan.

November 25, 2008

Mental illness in children: medical issue or fig leaf?:

Dana's online mind and brain magazine Cerebrum has a critical and thought-provoking article arguing that mental illnesses like ADHD and child bipolar disorder are too often being used as fig leaves for social problems that we prefer to think of as blame-free genetic disorders that can be treated with simple-solution medications.

The piece is by distinguished psychologist Jerome Kagan, considered one of the founders of developmental psychology, who discusses the various social changes that have encouraged differences and misbehaviour to be medically diagnosed and treated - particularly during the last two decades.

The article is timely, owing to it coinciding with recent revelations from an ongoing trial where parents are suing drug makers over the use of antipsychotic medication in children.

The documents show that pharmaceutical company Johnson and Johnson aimed to carry out research on child bipolar disorder with a specific intention of boosting sales of their medication, as well as countering unfavourable coverage from the media and spinning 'no result' studies on the drug.

We usually think of 'social factors' as increasing risk for mental illness in the individual, but we also need to remember that there are strong social factors that affect how we think about disorders in terms of their causes, effects and treatments.

One of the strongest social factors is financial pressure, and, as covered by Wired, drug companies are notorious for 'cooking the books' in an attempt to bury negative data and spin positive findings in the best possible light.

This has just been reported in yet another damning study on drug company data handling published in the most recent edition of PLoS Medicine.

Link to Dana article 'The Meaning of Psychological Abnormality'.
Link to PLoS Medicine study on bias in drug trials submitted to the FDA.

—Vaughan.

November 24, 2008

Grounding the helicopter parents:

The New Yorker has an extended review and discussion of various new books critical of the increasing trend for parents to be overinvolved in their children's lives owing to the trend for 'intelligence boosting' products and activities.

It's a nicely balanced article that highlights some of the worst trends in 'overparenting' while also pointing out some of the flaws with the recent wave of criticism.

To get some perspective, look at “Huck’s Raft: A History of American Childhood” (2004), by Steven Mintz, a professor of history at Columbia. Mintz’s story begins with the beginning of the United States, and therefore he describes children with troubles greater than overparenting: boys dispatched to coal mines, and girls to textile mills, at age nine or ten.

As for the current outbreak of worry over the young, Mintz reminds us that America has seen such panics before—for example, in the nineteen-fifties, with the outcry over hot rods, teen sex, and rock and roll. The fifties even had its own campaign against overparenting, or overmothering—Momism, as it was called. This was thought to turn boys into homosexuals. For the past three decades, Mintz writes, discussions of child-rearing in the United States have been dominated by a “discourse of crisis,” and yet America’s youth are now, on average, “bigger, richer, better educated, and healthier than at any other time in history.”

There have been some losses. Middle-class white boys from the suburbs have fallen behind their predecessors, but middle-class girls and minority children are far better off. Mintz thinks that we worry too much, or about the wrong things. Despite general prosperity—at least until recently—the percentage of poor children in America is greater today than it was thirty years ago. One in six children lives below the poverty line. If you want an emergency, Mintz says, there’s one

Over-involvement is certainly a risk, however, and this can be seen even in the very beginning of infancy. One of the key skills psychologists talk about in early life is the ability to self-soothe - in other words, learning to independently manage discomfort and strong emotions.

This begins when babies are getting into sleep routines in the months after being born. There is a temptation to attend to the baby and soothe it as soon as it cries but this can have the opposite effect and the child actually sleeps worse because they don't have the opportunity to learn to settle themselves.

A recent large study helped to confirm this and found that parents that encouraged independence and self-soothing by not attending to their baby at every cry reported that their child had extended and more consolidated sleep.

Link to New Yorker 'The Child Trap' article.

—Vaughan.

November 23, 2008

Making Sense of Bastards:

A 2005 article from business psychology journal Organization Studies discusses the psychology of being a bastard. It has a serious point, but is just hilarious for the contrast between the academic language and the subject matter.

The serious point behind the article, written by psychologist David Sims, is to look at how people in business organisations make narratives or stories about someone being a 'bastard' to demonize them and persuade others of the fact.

This can be to discount someone else opinion, undermine their status, or to create a dragon against which they can valiantly fight for their own glory.

However, because of the subject matter, it's frequently funny as it analyses the varied types of company bastards as they're constructed within organisations. Just some of the section headings are pure genius:

Narrative 1: Clever Bastard
Narrative 2: Bastard ex Machina
Narrative 3: Devious Bastard
A Narrative Understanding of Bastards
Making Sense of Bastards

Link to 'You Bastard: A Narrative Exploration of the Experience of Indignation within Organizations' (thanks Olwyn!).
Link to DOI entry for same.

—Vaughan.

November 16, 2008

An unusual and poignant brain injury:

Sometimes, medical case studies are powerful as much because of what they leave out as what they contain, as in an uncomfortably moving 1935 case report of a young lady who attempted suicide with a hand gun.

It's available online as a pdf and the point of the article is to report the remarkable fact that she survived and was apparently neurologically normal afterwards, despite losing a considerable amount of blood and brain tissue.

Scientifically, this is indeed remarkable, but perhaps more striking is the photo, ostensibly of the wound, but haunting because of the what it captures of the young woman.

Her photo is painfully personal, showing a bleak, listless expression and suggesting a difficult life undescribed. It's a stark contrast to the stripped clean case study that contains only one line of personal detail:

On July 25, 1934, at 1pm, Mrs A., age about 30, attempted suicide at her home in Truckee, California, by shooting herself through the head with a 32-caliber automatic revolver.

Presumably the case report was published before the days when it became customary to anonymise patient photos to protect personal privacy. But these images remind us that this requirement protects the reader as much as it protects the patient, because while tragedy is important to understand in the abstract, it remains difficult to absorb in the personal.

Being able to abstract the data from the tragedy is one of the most important skills of working with people facing difficult situations, but it is barely mentioned in textbooks or training programmes. It's just something people are expected to develop and discuss if they find challenging.

Occasionally, even the most seasoned professional is caught off-guard, where the full impact of unchecked emotional engagement outflanks the abstraction process.

This 1930s case study reflects that same experience, where the medical facts are drowned out by the immediacy of the human emotion.

pdf of case study 'An Unusual Brain Injury'.
Link to PubMed Central entry for same.

—Vaughan.

November 08, 2008

The War of the War of the Worlds:

RadioLab make the most beautiful, compelling programmes. They recently broadcast a truly excellent edition on the War of the Worlds radio dramatisation, which has sparked mass panics, not once, not twice, but three times, over a period of more than two decades.

The most famous adaptation of H.G. Well's novel was created by Orson Wells in 1938 and the RadioLab team do a fantastic job of taking us through the original radio play and putting exactly in context how it was broadcast and what buttons it pushed in the society of the time to explain exactly why it had such an immediate impact.

One of the most interesting bits is where they read out transcripts of listener interviews where some claim to gave actually seen or smelt the smoke from the battle with aliens, or even seen the alien spaceships themselves. One fascinating bit suggests some listeners thought they were being invaded by Germans.

The stunt was repeated twice, each causing listeners to panic to different degrees. One broadcast in Ecuador caused mass rioting and several deaths.

It's a completely gripping programme and wonderfully produced, so take some time, listen on some headphones or good speakers, sit back and enjoy.

Apparently a new RadioLab series starts in two weeks, and we'll keep you updated when it hits the wires.

Link to RadioLab on War of the Worlds.

—Vaughan.

November 03, 2008

Trans children - trapped in a body, mind or society?:

The Atlantic magazine has an excellent article about the heated issues raised by children who want to be the opposite sex. It's an excellent piece that captures both the dilemmas of parents and mental health professionals sparked by potentially transgendered children.

I sometimes jokingly suggest that clinical child psychology would be better described as clinical parent psychology, owing to the fact that it almost always involves working as much with the parents' anxieties as the child's.

This is particularly important when it comes to behaviours which are not considered, in themselves, to be physically or mentally damaging, but which are socially unacceptable or stigmatised, because the pressure often takes the form of others wishing the child would conform to social norms.

The Atlantic article gives some vivid examples of some of the pressures, as the child, mother, father, professionals, peers and campaigning groups each have different opinions on how to manage a young child that dresses and acts like a child of the opposite sex.

As we discussed in a post about an NPR programme that covered the same territory, one of the big controversies is whether to try and treat the child to identify with their birth sex, or whether to help them cope with the stresses of adjusting to life as a transgendered child.

This is complicated by the fact that follow-up studies have shown that not all children who have cross-gender desires when young maintain them through puberty. However, hormone treatment exists which can delay puberty so it makes it easier for a child to pass as the opposite sex if this is thought the best course of action.

The Atlantic piece is a remarkably well-researched piece that covers a great deal of the mental health debate about the practice and ethics of treating what are known as 'gender dysphoric' children, but also gives us a revealing insight into some of the family and social dynamics that affect the individuals.

A compelling and thought-provoking insight into this contested area.

Link to Atlantic article 'A Boy's Life'.
Link to previous Mind Hacks piece on 'gender identity disorder'.

—Vaughan.

Lesbians - unicyle and be counted:

A single instance of unusual behaviour by a minority group may be enough for us to stereotype the whole group according to recent research published in the Personality and Social Psychology Bulletin.

Led by psychologist Jane Risen, the researchers ran four experiments that suggest that the reason we tend to think a single notable behaviour is typical of a minority group but not a majority group is because of our inbuilt cognitive biases in how we process anomalous information.

During the study participants were shown a series of sentences that described a group and a behaviour. The researchers found that just one report of a seemingly odd behaviour by a minority group member was focused on for longer and was more memorable.

Furthermore, participants were more likely to think that group membership was more like to be an explanation for the odd behaviour for minorities than in more representative groups.

In a final experiment, participants watched a video interview of either a white or Asian student where, rather unusually, they persistently asked to use the camera in a pushy manner.

Afterwards, the participants were shown a picture of another person, again either white or Asian. In one part the person was holding up words with missing letters than the participants had to fill in to complete the word.

For example, the prompt could have been "D E _ _ N D", which can equally well be completed as "DEPEND" or "DEMAND".

This sort of technique is often used in psychology because things that are already active in the mind, such as emotions, concepts or stereotypes, will unconsciously influence the participant to complete the word in one of the two ways.

DEPEND is a positive word, whereas DEMAND is related to pushiness, so if a video of a pushy Asian student only affects word completion presented by another unrelated Asian person and not when presented by a white person, you can see the behaviour has activated a race specific bias.

This is exactly what happened. The researchers confirmed the effect by a follow-up task where participants were asked to select interview questions for an unrelated white or Asian person, where they tended to select questions that enquired about how brazen the interviewee might be for the minority group.

This study was published in 2007 and I've only just discovered it. I'm surprised I've not heard of it before as it strikes me as an incredibly important study on the psychology of stereotype formation.

The researchers call it 'one shot illusory correlation' and I wonder if it also explains the 'my bad holiday' effect where people say they "don't like the British [or whoever], because I went on holiday there once and someone was rude to me".

Obviously, the person was not a minority in their country, but was in the context of the visitor's life.

By the way, the paper is also very well written and the introduction is well worth reading solely for it's engaging introduction to the area.

Link to study article.
Link to PubMed entry for same.

—Vaughan.

October 29, 2008

In the age of paranoia, my MTV wants me:

Psychotic delusions change with the times and a new study looking back over almost 120 years of hospital records has found that it's possible to track how cultural upheavals are reflected in the themes of madness. Changes in politics, technology and psychiatry all seem to colour the preoccupations of the deluded as reported in the patient records.

A Slovenian research team, led by psychiatrist Borut Skodlar, discovered that the Ljubljana psychiatric hospital had patient records going as far back as 1881. They randomly selected 10 records from every 10 year period to see how delusions matched up to the society of the time.

One key finding was that paranoid and persecutory delusions seem much more common now, with a big jump after the 1960s, in line with other studies that have found that paranoia is much more common in the modern age.

Another interesting finding concerned the widespread availability of radio and television:

A very interesting finding was a significant increase in outside influence and control delusions with technical themes following the spread of radio and television in Slovenia. To the best of our knowledge, no such studies exist with which to compare our results.

Both of these new technical devices, which served as a means to powerfully and quickly disseminate information, apparently became appropriate for 'serving' as a means of influence and control in the eyes of schizophrenia patients.

We found this change much more expressed in the case of television, where the increase of delusions of outside influence and control was dramatic. Perhaps an accumulation of both television together stimulated the increase. Or perhaps the two-dimensional auditory and visual nature of television opened up more opportunities to perceive it as a possible source of influence.

One aspect of the study looked not at how wider cultural changes altered the theme of delusions, but how changes in the culture of psychiatry did the same.

Psychiatrist Kurt Schneider listed a number of symptoms which he argued were characteristic of schizophrenia and still form the basis of modern schizophrenia diagnoses.

They include audible thoughts, hearing voices arguing, voices commenting on your actions, feeling that your body, mind or emotions are being controlled by outside forces, thought insertion and withdrawal, thought broadcasting, or delusional interpretations of everyday perceptions.

Interestingly, these 'first rank symptoms' were reported much more commonly after they had become widely known in the psychiatric community.

This is one of the key issues in the epidemiology of psychiatry: when the rate of reported symptoms changes over time, is it because they're just being noticed more, because psychiatrists have moved the goalposts, because patients are learning to report symptoms in the language that doctors use, or that the experiences are more common in the population with all things being equal.

Of course, it can be a mixture of all or some of the above, as culture is one of the key influences on how we experience and express our distress - both physical and psychological.

Link to paper on cultural influences on delusions.
Link to PubMed entry for same.

—Vaughan.

October 25, 2008

I am a committee, chaired by a hedonist:

Psychologist Paul Bloom has written a wonderfully eclectic article for The Atlantic magazine about the psychology of pleasure and why it suggests that we have multiple situation-specific selves.

The piece is a little disjointed in places but it is packed full of information and if nothing else you get a good sense of the enthusiasm for this developing field.

One area of pleasure research not mentioned in Bloom's piece is the fascinating work of Michel Cabanac, who has a theory that pleasure is the decision-making currency of the brain.

New Scientist had an excellent article on Cabanac's work which you can read online, and makes an excellent complement to The Atlantic piece.

However, Bloom is more concerned with how we resist the temptation of pleasure using 'self-binding' - in other words, doing things that will reduce the chances of us succumbing to temptation later on. Like getting someone to hide your cigarettes if you're trying to give up.

For adult humans, though, the problem is that the self you are trying to bind has resources of its own. Fighting your Bad Self is serious business; whole sections of bookstores are devoted to it. We bribe and threaten and cajole, just as if we were dealing with an addicted friend. Vague commitments like “I promise to drink only on special occasions” often fail, because the Bad Self can weasel out of them, rationalizing that it’s always a special occasion. Bright-line rules like “I will never play video games again” are also vulnerable, because the Bad Self can argue that these are unreasonable—and, worse, once you slip, it can argue that the plan is unworkable.

For every argument made by the dieting self—“This diet is really working” or “I really need to lose weight”—the cake eater can respond with another—“This will never work” or “I’m too vain” or “You only live once.” Your long-term self reads voraciously about the benefits of regular exercise and healthy eating; the cake eater prefers articles showing that obesity isn’t really such a problem. It’s not that the flesh is weak; sometimes the flesh is pretty damn smart.

Link to Atlantic article 'First Person Plural'.
Link to NewSci piece 'The Pleasure Seekers'.

—Vaughan.

October 23, 2008

Towards a neuropsychology of religion:

This week's Nature has a fascinating essay by anthropologist Pascal Boyer discussing the quirks of spiritual belief and how they may result from the evolution of our mind and brain.

Boyer is best known for his book Religion Explained: The Evolutionary Origins of Religious Thought where he argued that religion can be understood as where the cognitive abilities we've developed through evolution are applied to things like group identity, ritual, or the explanation of otherwise mysterious things, such as weather or disease.

Essentially, Boyer argues that there are cognitive restraints on religious practice and belief, which he illustrates by pointing out some interesting inconsistencies in our intuitive ideas about spiritual agents. According to Boyer, this suggests that our mental capacities define what are supposed to be all-powerful or all-knowing entities.

This clip of Boyer being interview by Jonathan Miller is fascinating because he points out, contrary to popular belief, what most religions are concerned with. He notes most religions do not concern themselves with the creation of the world or the afterlife, while the presence of unseen agents is almost universal.

There is now a growing interest in the cognitive science of religion and one of my favourite articles is by psychiatrist Quinton Deeley who discusses how different form of religious ritual may influence specific cognitive functions to pass on religious teachings and commitments (full disclosure: Deeley is a friend and research collaborator).

Deeley argues that the well-known distinction between 'doctrinal' rituals which are frequent and low intensity (such as everyday prayers or practices), and 'imagistic' high-intensity, less-frequent rituals (such as exuberant religious celebrations) serve different psychological purposes.

'Doctrinal' rituals help create semantic memories of key concepts and emotional response through associative learning, while 'imagistic' rituals help create episodic memories of specific situations that may involve altered states of consciousness and the experience of other realities.

Deeley also did a fascinating talk on 'Ritual, Possession Trance, and Amnesia' where he discusses some of the neuropsycholgical mechanisms that might underlie trance and possessions states.

Link to Boyer's Nature essay 'Religion: Bound to believe?'.
Link to brief interview with Boyer on religion.
Link to Deeley's article 'The Religious Brain'.
Link to video of talk 'Ritual, Possession Trance, and Amnesia'.

—Vaughan.

October 18, 2008

The sexual distractions of cheese crumbs:

Another fantastic quote from Bonk, a book about sex research by science writer Mary Roach, this time about the effects of distraction on female sexual arousal (from p251):

A thousand images can play on a woman's mind: work, kids, problems with Ultrasuede. One nonpharmaceutical solution is to teach women to redirect their focus and pay more attention to physical sensations - a practice called mindfulness.

A pilot study - meaning it's a preliminary investigation with no control group - by Lori Brotto and two colleagues at the University of British Colombia had promising results. Eighteen women with complaints about their ability to become aroused participated in mindfulness training. Afterward, there was a significant jump in their ratings of how aroused they'd been feeling during sexual encounters.

If it's any solace, even female rats have trouble focusing. I give you a sentence, my favourite sentence in the entire oeuvre of Alfred Kinsey, from Sexual Behaviour in the Human Female: "Cheese crumbs spread in front of a copulating pair of rats may distract the female, but not the male".

Full disclosure: I was sent a free copy of the book by the publishers about six months ago but I've only just got round to reading it.

Link to Mary Roach's website.
Link to previous Mind Hacks review of Bonk.

—Vaughan.

October 09, 2008

The science of shrinking human heads:

I've just found a wonderful article on how the Jivaro-Shuar, an indigenous people from the upper Amazon basin, shrink human heads after killing their enemies in battle. It's from the medical journal Neurosurgery but it's most fascinating for what it reveals about the complex customs and social relations that surround the practice.

The actual head shrinking is the end point in a raid on an enemies camp which apparently happens periodically, as they are almost always in revenge for being the victim of an earlier raid.

The victim of the revenge raid is not necessarily the perpetrator of the last attack. The new target is picked out by the shaman while under the influence of a hallucinogenic beverage called natéma (apparently a type of ayahuasca).

The significance of this vengeance cycle is remarkably similar to the one described by Jared Diamond in a New Yorker article on violence in the Handa people of New Guinea that we covered earlier this year.

The article does explain the process of shrinking heads, if ever you find yourself with a spare one, as well as the complex ritual and ceremonies that accompany the process and seem to pervade the whole life and identity of the Jivaro-Shuar.

Anyway, on to the head shrinking. After carefully removing the skin from and discarding the skull, a ritual pot is used to heat water.

As the water begins to grow warm, with a command, the headman leads the warriors in the rite: he seizes what remains of the head by its hair and, with the warriors’ hands laid upon his hand grasping the victim’s head, he dips the head three times in the water. As he does this, he intones, “I dip the head in the boa’s water.” The warriors in turn respond, “He is boiling the head.” The skin of the head is then placed in the vessel and allowed to steep for 15 to 20 minutes as the participants watch in silence. When the water reaches a boil, the vessel is removed from the fire, and the skin is recovered from the water with a stick and hung up on the tip of a spear to dry....

They retrieve the skin from its place on the spear and bind the hair on its scalp. Eyelet holes are pierced through the base of the neck, transforming the skin into a sort of pouch. The mouth is sewn shut with darts from below as the participants intone: “He is sewing.” The eyelids are sutured closed in a similar manner.

With the enemy’s skin now a pouch with a single mouth, the base of the neck, the skin is dried with heated sand and stones. The sand is heated on a round, hollow plate. The senior member of the party leads the warriors involved in the kill in scooping up the sand with a vessel and pouring it into the head, then shaking the head to drive the sand as far into the pouch as possible. This is repeated for hours as the participants repeat the chant, “I am pouring sand.” A large flat stone is likewise heated in the fire and used, held with the help of a leaf folded for the purpose, on the outside layer of the skin. The head is then complete.

Interestingly, once made, the heads are usually discarded as the significance lies in the process rather than the product.

It's a completely fascinating article and really worth reading in full.

Link to article 'The science of shrinking human heads'.
Link to PubMed entry for same.

—Vaughan.

October 06, 2008

An intuitive sense of humour:

I've just discovered a delightful article by English comedian Stewart Lee on why British people don´t get German humour. He argues that the English language is full of ambiguities and that many jokes rely on resolving these in ways which are much less possible in the German language owing to the sentence structure.

It reminded me of a more recent article by another English comedian, Simon Pegg, on why Americans sometimes miss the irony in British humour. He argues that it's not that they don't understand irony, as the stereotype suggests, but that British people use it in situations which Americans are not familiar with, making it harder to understand as intentional humour.

Neither are scientific and both are really just opinion pieces, but it struck me that there are interesting parallels with the recent series of articles where professional magicians have collaborated with cognitive scientists to understand the consciousness and attention.

The gist was that stage magicians have developed a keen intuitive sense of how the human attentional system works in order to fool it, and cognitive scientists can benefit from this knowledge as it is eminently useful in designing experiments.

As far as I know, no similar collaboration has happened with professional comedians and cognitive scientists studying the psychology of humour, despite the fact that both the articles mentioned above seem to demonstrate an intuitive sense of the what makes things funny.

Richard Herring (a one-time comedic partner of Stewart Lee in a past double act) recently wrote a shorter piece on honing jokes that seemed also to capture some of this intuitive knowledge.

A beautifully chosen, unexpected adjective can transform a comedy routine into poetry, while the banal repetition of a common place noun can make that word, and consequently all language, suddenly appear ridiculous.

If you are a stand-up you can hone your material over successive performances, based on the audience response. Changing a single word or altering the pace or emphasis can make a previously failed witticism work.

You might be saying too much. Let the audience discover the consequences of a comedic notion themselves. A pause can be as effective as a paragraph of exposition.

Finally, remember that you will learn the most through trial and error.

Link to 'Lost in translation' on humour and the German language.
Link to article 'What are you laughing at?' on Americans and irony.
Link to article on honing a joke.

—Vaughan.

October 01, 2008

Autism in 100 words:

A micro explanation of autism by Simon Baron-Cohen from this month's British Journal of Psychiatry as part of their monthly feature which tries to explain a key concept in psychiatry in 100 words.

Autism - in 100 words

Simon Baron-Cohen

Autism Spectrum Conditions (ASC) occur in 1% of the population, are strongly heritable, and result from atypical neurodevelopment. Classic autism and Asperger Syndrome (AS) share difficulties in social functioning, communication and coping with change, alongside unusually narrow interests. IQ is average or above in AS with average or even precocious age of language onset. Many areas within the `social brain' are atypical in ASC. ASC has a profile of impaired empathy alongside strong `systemising'. Hence, ASC involves disability (when empathy is required) and talent (when strong systemising would be advantageous). Psychological interventions that target empathy by harnessing systemising may help.

Link to piece in BJP.

—Vaughan.

September 18, 2008

Robotic thoughts:

The Economist has a good write-up of a recent PLoS One study that found that the perceived 'human-ness' of another player in a game altered the extent of activation in brain areas associated with understanding others' mental states.

The participants were asked to play the prisoner's dilemma game in a brain scanner and were introduced to four opponents - software on a laptop, a laptop controlled by robotic hands, a humanoid robot and a real human. In reality though, the other players' moves were all randomly generated.

Dr Krach and Dr Kircher chose the “prisoner’s dilemma” game because it involves a difficult choice: whether to co-operate with the other player or betray him. Co-operation brings the best outcome, but trying to co-operate when the other player betrays you brings the worst. The tendency is for both sides to choose betrayal (thus obtaining an intermediate result) unless a high level of trust exists between them. The game thus requires each player to try to get into the mind of the other, in order to predict what he might do. This sort of thinking tends to increase activity in parts of the brain called the medial prefrontal cortex and the right temporo-parietal junction.

The scanner showed that the more human-like the supposed opponent, the more such neural activity increased. A questionnaire also revealed that the volunteers enjoyed the games most when they played human-like opponents, whom they perceived to be more intelligent. Dr Krach and Dr Kircher reckon this shows that the less human-like a robot is in its appearance, the less it will be treated as if it were human. That may mean it will be trusted less—and might therefore not sell as well as a humanoid design.

It's an interesting extension of a type of study first pioneered by psychologist Helen Gallagher and colleagues where she asked people to play 'paper, scissors, stone' supposedly against human and computer opponents in a PET scanning study.

Like with this recent study, all 'opponents' were actually just a series of randomly generated moves but the participants showed significantly greater brain activation in the frontal cortex when playing against the supposedly 'human' opponent than versus the computer.

The philosopher Daniel Dennett suggests that attributing mental states is a particular way of thinking about something that he calls the 'intentional stance'.

For example, we might play a chess computer and treat it if it was 'intending' to take our our bishop, or as if it 'believed' that getting the Queen out would be an advantage, but this says nothing about whether the machine actually has intentions or beliefs.

Of course, we can apply this to humans, and just because we find it useful to talk about others' beliefs, it doesn't mean belief is necessarily a scientifically sound concept.

Link to Economist article 'I, human'.
Link to full-text article in PLoS One.

Full disclosure: I'm an unpaid member of the PLoS One editorial board.

—Vaughan.

September 17, 2008

Pump up the vino:

PsyBlog has a delightful article discussing whether louder music increases alcohol consumption. It turns out it does, and surprisingly, there seems to have been quite a few studies done to examine the effect.

One research group even did a sort of randomised controlled trial on bars and music in a fantastic real-world experiment.

One study by Gueguen et al. (2004) found that higher sound levels lead to people drinking more. In a new study published in Alcoholism: Clinical & Experimental Research, Gueguen et al. (2008) visited a bar in the west of France to confirm their previous finding in a naturalistic setting. Here, they observed customers' drinking habits across three Saturday nights, in two different bars in the city.

The level of the music was randomly manipulated to create the conditions of a true experiment. It was either at its usual volume of 72dB or turned up to 88dB. For comparison: 72db is like the sound of traffic on a busy street while 88db is like standing next to a lawnmower.

Sure enough when the music went up the beers went down, faster. On average bar-goers took 14.5 minutes to finish a 250ml (8 oz) glass of draught beer when the music was at its normal level. But this came down to just 11.5 minutes when the music was turned up. As a result, on average, during their time in the bar each participant ordered one more drink in the loud music condition than in the normal music condition.

Link to 'Why Loud Music in Bars Increases Alcohol Consumption'.

—Vaughan.

Social influences on the beautiful face:

People in close social groups, such as family and friends, were more likely to agree on the attractiveness of a face, according to an interesting study published in Perception.

It's a novel take on face perception research, which usually implies that there are some general features of attractiveness which we all can perceive, but rarely looks at how other people can influence this.

Beauty is in the 'we' of the beholder: greater agreement on facial attractiveness among close relations.

Perception. 2007;36(11):1674-81.

Bronstad PM, Russell R.

Scientific research on facial attractiveness has focused primarily on elucidating universal factors to which all raters respond consistently. However, recent work has shown that there is also substantial disagreement between raters, highlighting the importance of determining how attractiveness preferences vary among different individuals. We conducted a typical attractiveness ratings study, but took the unusual step of recruiting pairs of subjects who were spouses, siblings, or close friends. The agreement between pairs of affiliated friends, siblings, and spouses was significantly greater than between pairs of strangers drawn from the same race and culture, providing evidence that facial-attractiveness preferences are socially organized.

Link to PubMed entry for study.

—Vaughan.

September 16, 2008

Here we are now:

BBC Radio 4 have just finished broadcasting Team Spirit, a great series of five 15-minute programmes on the psychology of group dynamics by taking a look at a diverse range of teams - from paramedics to Morris dancers.

Each programme looks at specific team chosen to reflect different forms of groups dynamics, meets the people and then discusses the social processes with psychologists working in the field.

The teams selected are air-ambulance paramedics, an Antartic research team, a girls football team, a backstage theatre crew and a group of Morris dancers (non-British people: Morris dancing is an excuse for ale drinking and maid chasing thinly disguised as a folk dance tradition).

It's a fun and informative 'bite-size' series presented by the faultless Claudia Hammond. It's archived online but only as realaudio streams, so no podcasts I'm afraid but definitely worth checking out.

Link to BBC Radio 4 Team Spirit series.

—Vaughan.

September 12, 2008

Drug addiction and white rabbit theories:

I've just got round to listening to ABC Radio National's two part Health Report special on the drug and alcohol dependence and was pleasantly surprised about how well constructed and informative it was.

These sorts of programmes can be a little dry, if you'll excuse the pun, but this two-parter in a compelling look into the effects of a number of substances, talks to some addicts in treatment, explores some residential services and discusses the evidence for various treatments.

The interviews are quite revealing and they're a good demonstration that addiction is not solely about the drug. People who become seriously addicted change their lives to accommodate their addiction, and can live quite precariously as a result.

This often alters people's behaviour, often in quite an adaptive way considering the unpredictable and dangerous circumstances, but not in a way that is best suited to mainstream life.

For example, one gentleman notes that he had to get out of the habit of lying to people as a short term fix to problems.

This is not a direct effect of the drug, but these sorts of maladaptive behaviours also need to be addressed during treatment for addiction for it to be successful.

Stopping the drug is only a part of the battle - stepping out of an ingrained lifestyle, mindset and pattern of behaviour can be the real challenge.

Addiction is more than just problem with taking too much of a chemical, it's equally a social and emotional issue and we are often guilty of downplaying this aspect while clumsily trying to avoid the language of blame. The pure 'disease model', that says addiction is nothing more than a genetic brain disorder triggered by a particular substance, is a case in point.

It is, of course, possible to highlight individual responsibility without victimising people, but this is a difficult task for many in a society that has many double standards over the issue of drug taking.

The situation was wonderfully described in a 2003 article in the Journal of Applied Philosophy that noted that we often accuse addicts of self-deception while pushing our own self-deceptions about addiction as a substitute:

We frequently accuse heavy drinkers and drug users of self-deception if they refuse to admit that they are addicted. However, given the ways in which we usually conceptualize it, acknowledging addiction merely involves swapping one form of self-deception for another. We ask addicts to see themselves as in the grip of an irresistible desire, and to accept that addiction is an essentially physiological process. To the extent this is so, we, as much as the addicts, suffer from self-deception, and the responsibility for their state is in part ours. Conversely, since addicts are compelled to accept a self-deceptive image of themselves, they are at least partially excused from blame for their self-deception.

Parts one and two of ABC Health Report on drug dependence and treatment.
Link to 'Self-Deception and Responsibility for Addiction' article.
Link to DOI identifier for article.

—Vaughan.

September 11, 2008

Gay genes, environment and gin:

Psychologist Jesse Bering has written a witty and informative post on the science of homophobia, evolutionary theories of homosexuality and why some hypotheses just don't work without large quantities of strong gin.

Bering notes he's both gay and an evolutionary psychologist, and some people find it surprising that a homosexual male works in a field that might suggest he's a biological anomaly.

Needless to say, his whistle-stop tour through the field is both informative and funny. The final bit summarises evolutionary theories of homosexuality and the last paragraph made me laugh out loud:

• E.O. Wilson's kin altruism theory states that homosexuality was a rare but functional alternative to traditional routes of increasing inclusive fitness because gay people in the ancestral past, who weren't burdened with their own kids, helped to raise, care for, and provide resources to their other genetic relatives, such as nieces and nephews. (This one doesn't quite gel, especially when you consider that a gay person's resources are usually funneled to their same-sex partners. Also, for most people, being gay doesn't exactly endear you to your relatives.)

• Evolutionary psychologist Frank Muscarella's alliance formation theory proposes that, in the ancestral past, homoerotic behaviours by young men with high status older men would have been an effective strategy for climbing up the social ladder. (Think Ancient Greece, or maybe Mark Foley?)

• John Maynard Smith is often credited with what is colloquially called the "sneaky f*cker theory," which argues that gay men in the ancestral past had unique access to the reproductive niche because females let their guards down around them and other males didn't view them as sexual competitors. (I rather like this one: remember, we're not infertile, we're just gay. Although in my case, it'd take a lot of gin to work.)

To do it in style, presumably you'd be drinking pink gin.

Bering is one of the most inventive researchers working in evolutionary psychology, and his work on our everyday theories of souls, ghosts and the supernatural is fascinating.

One of my favourites is his study [pdf] finding that simply telling people the lab is haunted improves their honesty in a computer task, whereas another creative study [pdf] investigated which mind and brain functions children think continue after death and how this differs by age and religious schooling.

Link to 'The Sneaky F*cker Theory (and Other Gay Ideas)'.

—Vaughan.

September 08, 2008

Laughing in the face of death - unintentionally:

KQED's science programme Quest has put some completely fascinating audio and video segments online on the science of emotion and how neurological disorders can lead to almost instant laughing and crying that are not always accompanied by the strong emotions we normally associate with them.

The condition is called 'pseudobulbar affect' by neurologists although virtually the same behaviour in the context of mental illness is usually called 'labile affect' by psychiatrists.

If you're not familiar with the term 'affect' used in this context it refers to anything to do with mood or emotion. Pseudobulbar refers to the fact that the damage can impair the control of 'bulbar' cranial nerves VII - XII (although the damage is not to the nerves themselves - hence the pseudo prefix) and labile simply means changeable.

One of the most difficult aspects of pseudobulbar affect is the fact that it can appear inappropriately potentially causing some awkward social situations. For example, the person in the programme, who is affected by the degenerative brain disorder ALS, describes laughing at a funeral and one video shows how easily these reactions can be triggered.

Out of place emotional reactions are not uncommon in neurological disorders. In fact, there is a type of seizure which causes laughter and has the wonderfully evocative name of gelastic epilepsy.

The other video segment is a fantastic introduction to functional neuroimaging studies of emotion. Look out for the explanation of MRI physics using Whirling Dervishes as an example of proton spin!

There's also a fantastic audio segment specifically on researching emotion in pseudobulbar affect and how the findings might help us understand emotions in depression, obsessive compulsive disorder and PTSD.

It's a wonderfully made piece that shows how affected people experience this rapid form of emotional weather and does a great job of communicating the scientific research. Good job KQED.

Link to video segment 'Emotions from the Inside and Out' (thanks Jennifer!).
Link to video segment 'Watching the Brain at Work'.
Link to audio segment 'Decoding the Emotional Brain'.
Link to additional online notes.

—Vaughan.

September 06, 2008

The distant sound of well-armed sociologists:

If you listen carefully you can hear a distant rumble from over the horizon. It's the sound of sociologists advancing slowly towards our online data trail, about to release the mother of all data analysis campaigns that will rain from the internet like a storm from above.

Yesterday's New York Times had a fascinating piece about online social networking tools, discussing how different forms of social relationships are being formed through the use of 'broadcast to subscriber' tools like Twitter and Facebook.

These articles pop up quite frequently, discussing how young people live in a 'post-privacy' world, or how our personal lives become increasingly public to our friends and acquaintances, but they rarely mention the ways in which these social networks can be used to reveal and exploit the dynamics of social power.

Sociology gets a bad rap in science as being 'wooly' or 'vague', but it's often not to do with the methods its uses, but with the way of gathering data.

When attempting to understand social networks, traditional studies may ask people to fill in questionnaires about their social contacts and then the researchers draw inferences about who are the most important players in the community.

Two developments have made this much more powerful. The first is social network analysis, or rather, the application of rigorous mathematical methods from graph theory and network theory to social network analysis.

This allows the quantification of the network in important an interesting ways - such as who is most connected, whether the network is tightly integrated or how fragile it is.

One of the most interesting findings from these studies is that the most connected people, or those with the most explicit status (such as being the boss) aren't always the most important people in a network.

For example, 'friend collectors' on Facebook and MySpace may seem to be the most socially connected, but they're not necessarily the most influential because many of the connections represent very superficial social connections. Similarly, someone who has only a few connections may be connected to people influential in other subgroups, and so might have a huge knock-on influence. Social network analysis can identify these people.

The second development that has made sociology much more powerful is that the 'wooliness' in gathering data is increasingly disappearing because services like Facebook and Twitter mean we are creating the data ourselves, in incredible detail.

One use of this data is to sell to advertising space to marketing companies. Targeted advertising is now common, by location, age, sex or whatever explicit data you enter into your profile.

A much more powerful approach is to target advertising so it appears on the profile of the most influential people on the network. Indeed, Google has just registered a patent that describes exactly this process.

One of the advantages is that it can take advantage of the explicit data, and can identify the key people in a group, and is fairly resistant to friend collectors because it doesn't just rely on totting up friends, it looks at the network as a whole.

So you could identity the most influential people in the 18-25 age bracket, or the most influential in a small town, or the most influential people that like a certain type of movie.

Online networks can then sell advertising space ranked by influence, like Google sells adwords based on popularity.

Better still, it gives a quantified way of sponsoring highly selected people. You could be the David Beckham of 18-35 year old salsa fans in your town, sponsored to put the latest Latin sounds on your playlist.

Like celebrities, each of us will have an individual worth to advertisers, a price on our profile, and we will be the commodity that technology companies sell to marketers.

These new online social networking tools allow the companies that operate them an insight into the social power structures that run through our lives, and the opportunity to influence them.

Link to NYT piece 'Brave New World of Digital Intimacy'.

—Vaughan.

September 04, 2008

Playing doctors and nurses with sex:

Psychologist Petra Boyton has written a fantastic piece about the increasing medicalisation of our sexual life as behaviours that were considered personal difficulties are now been re-packaged as disease to be treated by the medical establishment.

Petra focuses on 'sex addiction' and 'female sexual dysfunction', two concepts that get frequently discussed in the media despite them being seriously questioned as valid disorders by researchers in the field.

Because we’re used to hearing about sex addiction nowadays, criticising it can be difficult. After all doctors are telling us we have it, the media talks about it a lot, and it sounds very serious. To question it surely means denying people have problems or perhaps allowing dangerous health problems to run unchecked? Well, no. We do need to question the idea of medicalising sexual behaviour - particularly when ‘treatments’ offered are frequently endorsed by people without adequate training, supervision, or awareness of the wider scientific literature on this issue.

Let’s be clear. Some people do behave in sexually risky ways. They don’t practice safer sex, they cheat on partners, they fail to control impulses or experience sex as a form of compulsive behaviour, or they use sex to make themselves feel better while inside they feel sad, lonely or angry. This is a problem and something that therapy can definitely tackle. But it doesn’t mean people who are acting in this way are ’sick’. Rather than slapping an addiction label on them we need to work with them to identify what is driving problems within their lives or relationships. And we need to get away from the idea that looking at porn, masturbating, enjoying (safer and consensual) sex with multiple partners, having pre marital sex, or being homosexual is a sign of sex addiction.

There's also a link to an mp3 podcast of an interview with psychologist Leonore Tiefer who discusses problems with the concept of sex addiction, despite its place in popular culture.

I've been reading about addiction recently and I'm struck at how poorly the 'behavioural addictions' (i.e. non-drug compulsions) actually fit into the addiction model.

A review paper in the latest Behavioural and Brain Sciences aims to identify the core problems and breaks down each type of addiction into the various factors involved.

It includes addiction to cocaine and stimulants, opiates, nicotine, alcohol, caffeine and gambling.

What is most striking is that the authors relate gambling to one gambling-specific vulnerability that is not listed as a factor in any of the other addictions.

In other words, they had to create a mini gambling theory to account for it because it just didn't fit in any of the other drug-based addiction evidence.

Link to Petra Boyton on medicalising sexual behaviour.
mp3 of interview with Prof Tiefer on the sex addiction con.
Link to BBS review paper on addiction.
Link to PubMed entry for same.

—Vaughan.

September 03, 2008

The Gene Genie meddles with relationships:

Not Exactly Rocket Science has a great article on the recent finding that the AVPR1A gene is linked to relationship problems in heterosexual men.

Unfortunately, it's been widely reported in the mainstream media as being a 'gene for relationship problems' or a 'gene for marital bliss' but it's really not.

In this case, the gene codes for the receptor of vasopressin, a hormone thought to play a role in bonding in some mammals, but it's still a long way from the gene to the behaviour.

The media reporting of genetics studies often makes the common mistake of explaining these sorts of findings as 'a gene for...' - misdescribing the gene as being specifically for a high-level behaviour and implying a sort of mysterious Gene Genie that magically allows this tiny part of a molecule to influence our lives.

However, these studies only report a statistical association and usually do not tell us about how the gene is linked to behaviour.

This is nicely illustrated in a number of studies that have linked genes to some really quite surprising things.

One of my favourite studies has found that the gene hTAS2R16 is reliably associated with alcoholism. It would be easy to explain this as "a gene for alcoholism" but we know exactly what it codes for: a bitterness receptor on the tongue.

One hypothesis is that people with this version of the gene are less sensitive to bitter things, so they find drinks such as beer more enjoyable, so they tend to drink more, are exposed to more alcohol and so have a higher chance of becoming alcoholic.

From tongue to addiction through the fog of everyday life - maybe. We need to do further studies to test this out and you can see how complex it could get.

Even more counter-intuitive is evidence from a twin study that 'life events' are heritable. 'Life events' are what psychologists euphemistically called stressful or traumatic things that can happen to us - death of loved-ones, loss of employment, serious injuries. Essentially, they're the shit in 'shit happens'.

Unlike molecular genetic studies, twin studies can't tell us which genes are involved, they just roughly estimate how much of a risk is to do with genetic vs environmental effects, and it turns out that life events are partly inherited.

In other words, we can inherit the chance of 'shit happening' from our parents. But in this case, it's how we explain the 'happens' in 'shit happens' that matters.

A further study found the risk seems to be related to anxiety and depression so maybe that people with a higher chance of emotional stress might make worse choices in some instances, or maybe more likely to be fired, or keep a relationship going, or maybe have relatives with poorer health (both depression and anxiety are related to physical health problems).

Again, this is a clue, but actually working out a sound scientific explanation that covers the influence of genetics on life events is a massive task.

In other words, genetics studies don't tell us how the link works, they just tell us it exists, and we need to be careful not to invoke the Gene Genie in our explanation before we've done further studies that actually explain the mechanism.

Link to NERS on exploring the genetics of commitment.
Link to study text.

—Vaughan.

August 30, 2008

Through a lab darkly:

Cognitive scientists should be explorers of the mind, forging a path through the chaotic world of everyday life before even thinking of retreating to the lab, according to a critical article in the latest edition of the British Journal of Psychology.

Cognitive science often works like this: researchers notice something interesting in the world, they create a lab-based experiment in an attempt to control everything except what they think is the core mental process, they then test the data to see if it predicts real-world performance.

A new approach, proposed by psychologist Alan Kingstone and colleagues, suggests this is fundamentally wrong-headed and we need to completely rethink how we study the human mind to make it relevant to the real world.

The authors suggest that the standard approach relies on a flawed assumption - that mental processes are like off-the-shelf tools that do the same job, but are just assembled by the mind in different ways depending on the situation.

But imagine if this isn't the case and mental processes are, in fact, much more fluid and adapt to fit the environment and situation. Not only would we have to change our psychological theories, we would have to change how we study the mind itself because the assumption that we can isolate and test the same mental process in different environments justifies the whole tradition of lab-based research.

The authors suggest an alternative they call 'cognitive ethology' and it focuses the efforts of cognitive scientists on a different part of the research process.

Let's just revisit our potted example of what most cognitive scientists do: they notice something in the world, they create a lab-based experiment, they test to see if it predicts real-world performance.

The first part of this process (noticing -> lab-experiment) is often based on subjective judgements and rough descriptions and isn't validated until the lab-based experiment is tested.

Kingston and his colleagues argue that scientists should be applying the techniques of science to the first stage - measuring and describing behaviour as it happens in the real world - and only then taking to the lab to see what happens when conditions change.

They give an example of this approach in an interesting driving study:

A Nature publication by Land and Lee (1994) provides a good illustration of a research approach that is grounded in the principle of first examining performance as it naturally occurs. These investigators were interested in understanding where people look when they are steering a car around a corner. This simple issue had obvious implications for human attention and action, as well as for matters as diverse as human performance modelling, vehicle engineering, and road design.

To study this issue, Land and Lee monitored eye, head, steering wheel position, and car speed, as drivers navigated a particularly tortuous section of road. Their study revealed the new and important finding that drivers rely on a ‘tangent point’ on the inside of each curve, seeking out this point 1–2 seconds before each bend and returning to it reliably.

Later, other researchers used a lab-based driving simulator study to systematically alter how much of this 'tangent point' was available to see what caused abnormal driving.

The authors also make the point that this approach is much better at helping us understand why something happens the way it does, because it ties it to the real world and helps us integrate it with the our knowledge of personal meaning.

It's an interesting approach and meshes nicely with a recent article on cultural cognitive neuroscience in Nature Reviews Neuroscience. It looked at a number of fascinating studies on cultural influences on mind and brain function and discusses how we can go about understanding the interaction between culture and the brain.

If you want to skip the theoretical parts, Box 1 is worth looking at just for a brief summary of some intriguing cultural differences in the way we think.

The piece was also rather expertly covered by Neuroanthropology who cover the main punchlines and discuss some of the claims.

Link to 'cognitive ethology' article.
Link to PubMed entry for 'cognitive ethology' article.
Link to 'cultural neuroscience' article.
Link to PubMed entry for 'cultural neuroscience' article.

—Vaughan.

August 28, 2008

Unreality TV and the culture of delusions:

Today's New York Times has an interesting article on the tug-of-war over the cultural influence on paranoid delusions and whether contemporary-themed psychosis is a new form of mental illness or just a modern colouring of an old disorder.

The article focuses on the recent interest in the 'Truman Show delusion', splashed over the media by two Canadian psychiatrists.

It's quite hard to judge what they're aiming to do as they've not published a scientific paper, and the article suggests they're writing a book (is that the sounds of alarm bells I hear?), so I'm solely going on secondary sources.

But if they're saying that delusions specifically about being in the Truman Show are somehow new and interesting, then they're right in a way. Popular culture often turns up in paranoid beliefs - I worked with a gentleman once who believed he was in The Matrix - but its not earth shattering. It happens all the time.

If they're saying that the general experience of The Truman Show - feeling that the world is being controlled, is unexplainably altered, or is uncannily mysterious - is somehow new, then they're wrong by a good 100 years.

This was described by the German psychiatrist Karl Jaspers in the early part of the 20th century who called it Wahnstimmung, which is translated in the modern English literature as delusional mood or delusional atmosphere.

This is the description from Andrew Sims' book on descriptive psychopathology Symptoms in the Mind:

"For the patient experiencing delusional atmosphere, his world has been subtly altered 'Something funny is going on'; 'I have been offered a whole new world of meaning'. He experiences everything around him as sinister, portentous, uncanny, peculiar in an undefinable way. He knows that he is personally involved but cannot tell how. He has the feeling of anticipation, sometimes even of excitement, that soon all the separate parts of his experience will to reveal something immensely significant."

Actually, the article has a quote from me, although miscasts my view a little. I'm quoted as saying:

“Cultural influences don’t tell us anything fundamental about delusion,” said Vaughan Bell, a psychologist at the Institute of Psychiatry at King’s College in London, who has studied Internet delusion.

“We can look at the influence of television, computer games, rock ’n’ roll, but these things don’t tell us about new forms of being mentally ill,” said Dr. Bell, who said he had also treated patients who believed they were part of a reality television show.

Actually, I do think that cultural influences are fundamental in understanding delusions, but not in themselves. [Squiggly sound of tape rewinding] It seems the crucial qualification "in themselves" was missed off the quote.

In fact, in the paper I wrote on delusions about the internet I concluded by saying "The extent of influence may not be equal for all aspects of society and culture, although the fact that there is an influence at all, suggests that psychosis is only fully understandable in light of the wider social context."

To quote John Donne, "no man is an island" and we can only fully understand or thoughts and behaviour, either everyday or pathological, with reference to the cultures we live in. But this doesn't mean that each aspect of cultural influences us equally on all levels.

Link to NYT article 'Look Closely, Doctor: See the Camera?'.

—Vaughan.

August 27, 2008

Extracting the stone of madness:

Art-science blog Bioemphemera has an excellent piece on how Renaissance artists depicted madness as involving a stone in the head. Numerous paintings from the 16th and 17th century show operations to remove the stone and presumably cure the insane of their 'folly'.

Despite the widespread depiction of this procedure, many examples of which are wonderfully illustrated in the Bioemphemera post, it's not clear whether these paintings were documenting widespread practices of medical fakery, or whether they were entirely metaphorical.

Perhaps owing to this element of mystery, and to the striking artworks, the topic is often featured in science and medical journals.

A 1999 article in Trends in Neurosciences is probably the most comprehensive treatment, and makes an excellent complement to the Bioephemera piece.

Link to Bioephemera post 'The Stone of Madness'.
Link to TINS article 'Psychosurgery in Renaissance art'.
Link to PubMed entry for article.

—Vaughan.

August 26, 2008

Somatosphere:

Somatosphere is an excellent new blog on medical anthropology, the study of how culture influences our understanding of health, illness and medicine.

While we tend to think of illnesses as specific encapsualted 'things' that happen to the body, it turns out that our culture and psychology has a huge influence on not just what we think of illness, but how we actually become ill.

Culture also shapes what we think of as 'healthy' and 'unhealthy', 'normal' and 'abnormal' and this is one of the main driving forces behind how we express physical or psychological distress and expect it to be treated.

Of course, in the West, drug companies are persistently trying to shape our cultural understanding of what constitutes illness to better promote their product.

The picture is taken from an interesting Somatosphere post on methylphenidate (Ritalin) and ADHD. It's a 1960s advert for the drug showing it was marketed as an antidepressant before ADHD was ever talked about.

The blog is written by several professional medical anthropologists and let's hope it continues as it's started as I'm throughly enjoying reading it.

Link to Somatosphere (via Neuroanthropology).
Link to Somatosphere post on Ritalin.

—Vaughan.

August 19, 2008

Judging trustworthiness in the face:

The Boston Globe has a fantastic article on the psychology of trustworthiness judgements and how they can be taken advantage of by con-men.

The article explores studies which have looked at various influences on our judgements of trust. One of the most interesting parts is where they cover research that has systematically altered pictures until the researchers generated faces that seem the least trustworthy (picture of the left) and most trustworthy (picture of the right).

According to recent work by Nikolaas Oosterhof and Alexander Todorov of Princeton's psychology department, we form our first opinions of someone's trustworthiness through a quick physiognomic snapshot. By studying people's reactions to a range of artificially-generated faces, Oosterhof and Todorov were able to identify a set of features that seemed to engender trust. Working from those findings, they were able to create a continuum: faces with high inner eyebrows and pronounced cheekbones struck people as trustworthy, faces with low inner eyebrows and shallow cheekbones untrustworthy.

In a paper [pdf] published in June, they suggested that our unconscious bias is a byproduct of more adaptive instincts: the features that make a face strike us as trustworthy, if exaggerated, make a face look happy - with arching inner eyebrows and upturned mouths - and an exaggerated "untrustworthy" face looks angry - with a furrowed brow and frown. In this argument, people with "trustworthy" faces simply have, by the luck of the genetic draw, faces that look a little more cheerful to us.

Just as in other cognitive shorthands, we make these judgments quickly and unconsciously - and as a result, Oosterhof and Todorov point out, we can severely and immediately misjudge people. In reality, of course, cheekbone shape and eyebrow arc have no relationship with honesty.

There's plenty more fascinating studies discussed in the article, including an amazing study found that people are more likely to take the advice of someone who has bought the same volume of paint as them compared with someone who buys a different volume of paint!

Link to Boston Globe article 'Confidence game'.
pdf of study of facial structure and trustworthiness.

—Vaughan.

August 16, 2008

Psycho killer - Qu'est-ce que c'est?:

Bad Science has an excellent article about the almost unreported news that homicides by people with mental illness have dropped dramatically in England and Wales, despite the fact that murders by people without mental illness have increased.

Right now I’m looking at a press release on a story which seems pretty important to me: people with serious mental illnesses are committing fewer murders than ever before, by a truly enormous margin. Homicides in this group increased from around 40 a year in the 1950s to 100 a year in the 1970s, in line with a similar increase in the general population. But while murders by people like you have continued to increase, and roughly trebled (0.6 per 100,000 of population in the 1950s, and almost 2 per 100,000 now), murders by people with serious mental illnesses, despite the hype and the fear, the public pronouncements and the headlines, have come down massively since the 1970s, to fewer than 20 a year today.

Ben laments the fact that even a hint of a connection between mental illness and murder makes front page news, stigmatising those with mental disorders and unnecessarily increasing prejudice, while news based on thorough research showing that these fears are unreasonable and unfounded barely raises a byline.

Indeed, it's rare that positive mental illness news is made 'sexy' by the media. The nearest we get is when celebrities admit that they've suffered depression. Eating and anxiety disorders are occasionally discussed but it's rare that psychosis is ever discussed in terms of recovery and by celebrities who have experienced it.

By the way, the picture is of bluesman and ex-Fleetwood Mac guitarist Peter Green who spent some tough years in psychiatric hospital, apparently diagnosed with schizophrenia, but is still as rock n' roll as ever - recording and touring with some of his best material.

Link to Bad Science on 'The news you didn’t read'.
Link to full-text of study.

—Vaughan.

August 14, 2008

YouTribe:

Anthropologist Michael Wesch gave a thoughtful and engaging talk on 'An anthropological introduction to YouTube' to the Library of Congress earlier this year and, rather appropriately, it's available online as a video on the popular video sharing site.

Wesh runs a digital ethnography project which looks at how cultures form and operate on the net.

The project's blog is also full of fascinating insights and is well worth checking out if you thought anthropology was only ever about people who don't have electricity.

Link to talk 'An anthropological introduction to YouTube'.

—Vaughan.

August 06, 2008

Trapped: Mental Illness in America's Prisons:

Photographer Jenn Ackerman has created a stunning and extensive video essay on Kentucky's correctional facility for prisoners with mental illness, interviewing the inmates, staff and clinicians who form part of America's biggest provider of residential psychiatry - the prison system.

Of course, the prisons were never designed to be providers of mental health care, but as a recent Time article noted, they have become the default treatment facility for the many people who fall through the cracks.

Ackerman has created a introductory film and also has put several prisoner interviews online, where we meet people in various states of distress and recovery. There's also a fantastic film on 'inmate watchers' who have the responsibility to checking on vulnerable, volatile or suicidal inmates.

The films are sometimes disturbing, bleak in places and occasionally sublime, but are immensely revealing and show remarkable sensitivity in their construction.

From Ackerman's written essay that accompanies the piece, I suspect that we only get to see the least affected people as those who are most ill are unlikely to be able to consent to being interviewed, meaning that even this bleak portrayal is likely to be a relatively positive depiction.

A man has been singing songs at the top of his lungs for the last two days, while another, hunched on his bed, wails from under a blanket. In a cell across the hall, a man shakes as he yells to his wife he has not seen in five years and to the thug down the street. In reaction to the noise, another man bangs endlessly on his cell door until an officer comes by and asks him to stop. He smiles and says he just wanted someone to talk to.

"We are the surrogate mental hospitals now," says Larry Chandler, warden at the Kentucky State Reformatory in La Grange, Ky. With the rising number of mentally ill, the reformatory was forced to rebuild a system that was designed for security. Never intended as mental health facility, treatment has quickly become one of their primary goals.

Unfortunately, this situation is not unique to Kentucky. The continuous withdrawal of mental health funding has turned jails and prisons across the US into the default mental health facilities.

A 2006 report by the U.S. Department of Justice shows that the number of Americans with mental illnesses incarcerated in the nation’s prisons and jails is disproportionately high. Almost 555,000 people with mental illness are incarcerated while fewer than 55,000 are being treated in designated mental health hospitals.

Ackerman also has a gallery of still photographs and says she intends to make a feature length film which, if it has the impact of her online work, is likely to be profoundly moving.

Link to Trapped: Mental Illness in America's Prisons.

—Vaughan.

July 28, 2008

Detecting suicidal intent in the unconscious mind:

The Situationist has just alerted me to a fantastic article in the Boston Globe on the development a cognitive test for suicidal thoughts that doesn't rely solely on the conscious mind.

The test is a variant of the Implicit Association Test (IAT) that has been used to look at our automatic associations between different concepts, based on how quickly we can categorise them.

We've discussed in it more detail previously but it essentially relies on the fact that if you have an pre-existing association between two concepts, say, the concepts 'blonde' and 'stupid', making similar associations will be faster than associating 'blonde' and 'clever' because you're going to be quicker doing whichever classification best matches associations you already have.

Most of the research has been done on implicit social biases, finding that even people who have no explicit prejudices against blondes, foreigners, men or whomever, might find they automatically associate certain negative concepts with these groups.

However, as the test purely measures associations between concepts, it can be used to look for other implicit biases. In fact, the researchers featured in the Globe piece have used it to test for implicit associations between the concept of self and suicide.

Most suicidal patients will admit they are at risk of harming themselves. Contrary to popular belief, suicidal patients don't necessarily want to die, they just want the pain to stop and will be upfront if they think professionals can help.

Some, however, may have decided that death is the only relief, or they may be unable to see clear alternatives owing to the effects of mental illness on thinking.

Suicide risk is assessed on the basis of people's actions and what they say, so a completely determined person can talk their way through a risk assessment.

This new research is testing the IAT as a way of assessing suicide risk, even if the person is denying they are suicidal.

The study, led by Dr. Matthew Nock, an associate professor in the psychology department at Harvard University, is called the Suicide Implicit Association Test...

But critics question whether the test is actually practical, and up until now no one has tried to apply it to suicide prevention. As part of his training, Nock worked extensively with adolescent self-injurers - self-injury, such as cutting and burning, is an important coping method for those who engage in it, though they are often unlikely to acknowledge it. Nock thought that the IAT could serve as a behavioral measure of who is a self-injurer and whether such a person was in danger of continuing the behavior, even after treatment.

In their first major study, Nock and Banaji asserted that the IAT could be adapted to show who was inclined to be self-injurious and who was not. And more important, they said, the test could reveal who was in danger of future self-injury.

It's an interesting idea and the early results look intriguing, although as the article notes, the proof will be how well it actually works in practice.

One difficulty with risk assessment in psychiatry is its almost impossible to do 'ideal' outcome studies because of the ethical implications.

For example, lets say your new risk measure predicts someone will kill themselves. From a statistical point of view, you'd want to wait and see if they do, so you can compare these positive predictions with the negative predictions and get an accuracy measure.

But from a purely humane point of view, you're going to intervene and try and help the person, meaning risk assessments are not always based on 'ideal' statistical information.

The article has an excellent discussion of some of the wider ethical and practical issues involved, drawing on the writers own experience of his brother's suicide.

Link to Boston Globe article 'On the Edge' (via The Situationist).

—Vaughan.

July 21, 2008

Oliver Sacks' Rage for Order:

Oliver Sacks' fantastic 1996 autism documentary Rage for Order is now available on Google Video, where he meets some completely remarkable people and explains some of the more curious features of the syndrome.

The programme explores the sort of interests, behaviours and talents that are associated with autism through Sacks' irresistible interest in the human condition.

It includes the artist Jessica Park, who creates the most stunningly colourful paintings of buildings with perfectly accurate star constellations in the background (that's one of her pictures on the left).

It's a really wonderful piece of television and was part of a six-part series that Sacks' made called Mind Traveller.

Sadly, the other parts of the series seem to be lost to the internet, but do get in touch if you have a copy as I would to see them.

Link to 'Rage for Order' on Google Video.

—Vaughan.

July 09, 2008

Imagine all the people:

The BPS Research Digest covers an intriguing study that found that imagining friends, parents, and romantic partners differently affected how we rate ourselves on personality measures.

The study suggests that being primed with certain sorts of relationship seems to alter either our personality, or how we perceive our personal characteristics.

Dozens of female university students were led to believe they were participating in an investigation into the effect of visualisation on heart rate, with the appropriate medical paraphernalia in place to make the story more convincing.

The students were asked to visualise a range of fairly mundane items or experiences and then at the end they were asked to visualise in detail either one of their parents, a recent romantic partner, or a friend. Afterwards they completed a range of personality and self-esteem tests. Post-experimental debriefing confirmed they hadn't guessed the true purpose of the study.

Students who visualised a parent subsequently rated themselves as less sensual, adventurous, dominant, extraverted and industrious, than did students asked to visualise a friend or romantic partner, consistent with the idea that people revert to a more submissive "child role" with their parents.

The paper itself doesn't mention it, but the study has some striking relevance to rather confusingly named 'object relations theory', which could be much more clearly named 'human relations theory'.

It's a development of a Freudian idea, but instead of suggesting that sex and aggression are the core drives which shape our psychological landscape, it suggests, rather more sensibly, that relationships are the main factor that influence who we are.

In fact, it suggests that the 'self' is malleable and tends to be defined in terms of the people we interact with.

One of the genuinely useful legacies of psychoanalytically-inspired psychology has been the focus on the emotional interaction between people as an important shaping force in how we think and behave.

Most of Freud's original (lets be polite and say) 'kookiness' has been stripped away, which leaves us with an approach that is often both empirically testable and supported by scientific studies.

For example, psychologist Susan Anderson has done a huge amount of experimental research on 'transference', where feelings from one relationship affect another because the two people are perceived as similar in some way.

Link to BPSRD article 'Mind who you think of'.

—Vaughan.

Interrupting the final curtain:

One of the myths of suicide is that if a person wants to kill themselves, they'll always find a way. While this can occur in some cases, evidence that making methods of self-harm less accessible can reduce the suicide rate suggests that deaths can be prevented with simple safety measures.

The New York Times has a thought-provoking article on exactly this topic looking at how, particularly impulsive suicides, can be prevented.

What makes looking at jumping suicides potentially instructive is that it is a method associated with a very high degree of impulsivity, and its victims often display few of the classic warning signs associated with suicidal behavior. In fact, jumpers have a lower history of prior suicide attempts, diagnosed mental illness (with the exception of schizophrenia) or drug and alcohol abuse than is found among those who die by less lethal methods, like taking pills or poison. Instead, many who choose this method seem to be drawn by a set of environmental cues that, together, offer three crucial ingredients: ease, speed and the certainty of death.

The NYT article focuses on jumping and firearms and how erecting barriers and storing guns in locked boxes are effective preventative measures.

However, if you want a flavour of really how simple the safety measures need to be to make a difference to suicide rate, research has found that putting pills in blister packs reduces lethal overdoses.

It's amazing if you think about it, simply making it necessary to pop each pill out of its plastic packaging rather than tipping them out of a bottle means less people kill themselves.

The difference is likely a matter of minutes, but it gives time for brief impulsive urges to pass, and every popped pill requires a single deliberate action towards suicide that gives a chance for the distressed person to reconsider. Obviously, many do.

The article merits a read in full, and Liz Spikol has an interesting video commentary on the piece that's also well-worth checking out.

Link to NYT article 'The Urge to End It All'.
Link to Liz Spikol on 'Is Suicide Preventable?'.

—Vaughan.

July 08, 2008

The ambiguous gift of sign names:

BBC Ouch! magazine has a completely fascinating article on sign names in the deaf community. They are like mandatory formal nicknames decided by a consensus of your peers that reflect something distinctive about you.

The article describes how assigning and accepting one can be a tricky social negotiation with some having to mount campaigns against unwanted sign names.

Sign names are a weird and wonderful thing, where your average hearing names like Matt, Jack or Jane look positively plain.

But before you get too excited about the possibility of throwing your dull, former identity away, let me point something out: you don’t get to choose your sign name. You don’t even get power of veto on it. It is given to you.

It makes sense. If deaf people could choose their name, you'd get loads of guys wandering around calling themselves Stud, Beer Belly or Jackie Chan's Lovechild. Women would probably call themselves Lip Gloss, Model or Soft Hair. I'm generalising, and stereotyping, but you get my point.

When a sign name is given to you, it's special. A bit like losing your deaf virginity. It’s thought up after an intense period of observation, when people have worked out firstly whether they like you enough to give you one (a sign name, that is), and they've taken all your habits and mannerisms into account to find a name that best sums you up.

I have to say, I find watching sign language completely enthralling. It always seems like a wonderful form of cognitive ballet to me.

Obviously, it has its practical uses to, as demonstrated by this video tutorial on how to flirt using sign language.

Link to article on the social complexities of sign names (via MeFi).

—Vaughan.

July 06, 2008

The economics of a prisoner of war camp:

R.A. Radford was an economist taken prisoner during World War Two who later wrote about the complex cigarette-based economy that thrived in the POW camps in a fascinating 1945 article.

You can also read it online as a pdf if you want to see it in its original type-print glory, which I have to say, does rather add to the atmosphere it so wonderfully evokes.

It's a vivid insight into the social organisation of the camps, and just the descriptions of the market pressures are quite interesting in themselves.

For example, the standard currency was a cigarette, but heavy air raids meant people would smoke more, presumably owing to stress, thereby altering the value of the currency through scarcity.

The camp residents imposed trade regulations, had trading areas, and some even developed businesses:

Around D-Day, food and cigarettes were plentiful, business was brisk and the camp in an optimistic mood. Consequently the Entertainments Committee felt the moment opportune to launch a restaurant, where food and hot drinks were sold while a band and variety turns performed. Earlier experiments, both public and private, had pointed the way, and the scheme was a great success.

Food was bought at market prices to provide the meals and the small profits were devoted to a reserve fund and used to bribe Germans to provide grease-paints and other necessities for the camp theatre. Originally meals were sold for cigarettes but this meant that the whole scheme was vulnerable to the deflationary waves, and furthermore heavy smokers were unlikely to attend much. The whole success of the scheme depended on an adequate amount of food being offered for sale in the normal manner.

To increase and facilitate trade, and to stimulate supplies and customers therefore and secondarily to avoid the worst effects of deflation when it should come, a paper currency was organised by the Restaurant and the Shop.

It's completely readable even if you're not familiar with economics and is a captivating window into POW camp society as seen through the eyes of a monetary expert.

Link to article (via MeFi).
pdf of article.

—Vaughan.

July 04, 2008

Selling the 'battle of the sexes':

Slate has just finished an excellent five-part series on two recent books which have attempted to paint men and women as vastly different in mind, brain and behaviour by exaggerating the science of sex difference.

The books in question are Louann Brizendine's The Female Brain and Susan Pinker's The Sexual Paradox.

Both have been influential because the authors write from an explicitly feminist angle, and both claim to be drawing on the latest neuroscience, suggesting that they're overthrowing the mushy political correctness of "everyone is the same".

The Slate series pulls no punches though, saying "Ultimately, the evangelists aren't really daring to be politically incorrect. They're peddling one-sidedness, sprinkled with scientific hyperbole."

Of course, there are cognitive differences between men and women, but the punchline of almost all sex difference research is that the extent of the difference between any two individuals, be they male or female, tends to vastly outweigh the average difference between the sexes.

Furthermore, while some of these books suggest the differences are innate many studies have found the differences change markedly over time and are influenced by cultural or social factors.

The series is well-researched, easy to digest and looks at the areas of communication, empathy, maths ability and development during childhood. It's also accompanied by a three-part video discussion, which tackles similar issues.

Slate have been doing a great job of getting some accessible, level-headed neuroscience out there recently, and this is another great example. Good work science writer Amanda Schaffer.

Link to Slate series on 'The Sex Difference Evangelists'.

—Vaughan.

June 28, 2008

Psychotic visitors to the White House:

In 1965, The American Journal of Psychiatry published a curious article on delusional people who had visited the White House in Washington DC, wanting to see the President.

The article reviewed the cases of 40 people admitted to the Washington D.C. General Hospital from 1960-1.

It also outlined 10 cases in more detail, this is number 6:

Case 6. A 44-year-old Negro woman "was invited" to see the President many times and prior to her trip wrote that she was finally coming. She hoped the President would stop the "gum chewing" in her head and would stop the police persecution that had caused her ears to flop and her body to go out of shape. She complained of policemen in her ears and riding up and down her nose. The patient was acutely psychotic and her stream of thought disorganized, but she claimed that she had first visited the governor of her home state and the Pentagon before trying to see the President. She refused to discuss previous hospitalization. Diagnosis: schizophrenic reaction, paranoid type.

The paper also contains some interesting speculation: "In 1960, when Mr. Eisenhower was President, only nine patients were admitted, but 32 were hospitalized in 1961, Mr. Kennedy's inaugural year. This would suggest that some personal characteristic of the President was important."

The study was actually based on similar research conducted more than 20 years before, on psychotic visitors to government offices in Washington DC.

Link to full text of 'Psychotic visitors to the White House'.
Link to 'Psychotic visitors to government offices in the national capital'.

—Vaughan.

June 23, 2008

Breakdown in the Globe and Mail:

All this week, Canada's Globe and Mail has a fantastic special on mental health entitled Breakdown, relating the personal experiences of people who've experienced the extremes of thought and mood, and talking to some of the mental health professionals who work to assist people through times of mental turmoil.

During the coming week, articles on employment and mental health, addiction, mental illness and the law, fighting stigma and the Canadian way of treating mental disorder will be published on a day-by-day basis.

It's already incredibly comprehensive though, with video interviews, articles and audio slideshows focusing on the life stories of people who've been diagnosed with bipolar disorder, schizophrenia and anxiety disorders, as well as an interview with psychiatrist David Goldbloom, one of Canada's head honchos in mental health.

From what I've seen already, and I'm still exploring, it's a wonderfully put together, powerful and engaging project.

Hats off to The Globe and Mail.

UPDATE: I just watched the interview with psychiatrist David Goldbloom and the last five minutes have a striking reading from an 1841 letter. After hearing the letter, the author might surprise you. Well worth checking out.

Link to Globe and Mail special (via MeFi).

—Vaughan.

June 19, 2008

Reality at the far reaches of the world:

Anthropologist and explorer Wade Davis gave a couple of inspiring talks to the TED conference on how the beliefs and traditions of different cultures fundamentally alter not only views about the world, but the experience of reality itself.

Both are fantastic, not only because Davis is a gripping speaker, but also because he highlights the sheer beauty and diversity of the world's peoples and cultural practices - from Voodoo rituals in Haiti to the Inuit of Northern Canada.

The first explores cultures in some of the world's harder to reach areas, while the second focuses on the diversity of belief and ritual across the planet.

Davis is perhaps best known for his early work on Voodoo, the process of zombification, and his discovery that the neurotoxin tetrodotoxin may be an essential part of the process.

This work was published in the scientific literature, but also in two well-known books, The Serpent and the Rainbow and Passage of Darkness.

Administration of tetrodotoxin is unlikely to be the sole explanation for zombification, however.

A 1997 paper in the medical journal Lancet reported on three cases, where what Western medicine would call mental illness and neurological impairment seemed to be present in three cases of people labelled zombies by locals in Haiti.

Anthropology is perhaps one of the smallest schools of human study, but, I think, one of the most important. It constantly reminds us that our way of seeing the world is firmly located in the culture that we live in, and that everything we understand is filtered through our own perspective.

Link to video of 'Cultures at the far edge of the world'.
Link to video of 'The worldwide web of belief and ritual'.
pdf of 'Clinical findings in three cases of zombification'.

—Vaughan.

June 18, 2008

Good vibrations:

While looking through the Journal of the American Medical Association, I found this fascinating and glowing review of Rachel Maines' book 'The Technology of Orgasm' that uncovers the history of how vibrators were originally popularised created to cure 'hysteria' in women as a Victorian medical treatment.

Hysteria has had many medical meanings through the millenia, but at the time Maines was writing about, it was a catch-all anxiety-related diagnosis usually applied to women.

While perusing turn-of-the-century magazines such as Modern Priscilla and Woman's Home Companion, Maines was surprised to find any number of advertisements for electric vibrators. As early as 1899, she writes, machines that closely resemble modern sexual aids were marketed to women as health-promoting, antiaging devices. "All the pleasures of youth will throb within you," proclaimed one such advertisement for White Cross vibrators in 1913. Was this early vibrator, which predated the invention of the vacuum cleaner and electric iron by a decade, merely a sexual toy sold under the guise of a medical device?

Not so, according to Maines, who describes how the vibrator was invented in the 1880s as a medical appliance. In a scrupulously researched chapter—one of the best in her book—Maines provides a unique and fascinating history of hysteria, ending with Freud's revision of the diagnosis in the early 1900s. Maines shows that hysteria is described in medical texts as early as 2000 BC in Egypt. Although physicians throughout history disagreed about the exact symptoms of hysteria, "anxiety, sleeplessness, irritability, erotic fantasy, sensations of heaviness in the abdomen, lower pelvic edema, and vaginal lubrication" were said to be among its many manifestations.

Believing hysteria to be caused by sexual frustration, physicians proposed that the uterus became engorged with "seed" and wandered upward inside the body until it threatened to choke its host. Treatments for hysteria, described as early as the fifth century, include stimulating the vagina and labia of the afflicted patient in order to induce a "hysterical paroxysm." This "crisis," during which a patient might thrust her pelvis suggestively, utter cries of pleasure, and briefly appear to lose consciousness, was thought to return the uterus to its rightful place. Maines goes on to say that treatment for hysteria was protracted, with patients typically seen weekly for an indefinite period.

Probably for those cases of treatment resistant hysteria I would imagine.

Slate has a NSFW slideshow tracking the early history of the vibrator with photos of some of these original adverts and 'medical aids'. Although, it's NSFW, it's not really that erotic I'm afraid. Sorry about that.

The review is from 1999 and it turns out that the book won two prestigious academic history awards after publication.

Sadly the JAMA book review is closed-access and behind a pay wall. Don't the American Medical Association know information is like love? It's better when it's free.

Link to JAMA book review, closeted behind a pay wall.
Link to Slate slideshow on the history of the vibrator.
Link to more info on Rachel Maines' book.

—Vaughan.

June 17, 2008

Number of bumper stickers predicts road rage:

Pure Pedantry has picked up on a wonderful study that has found that incidences of road rage correlate with the number of bumper stickers a person has on their car.

The abstract below suggests that bumper stickers are potentially an expression of territorial markers and that aggressive people are more likely to use more, but I think we all know it's just down to the fact that "my other car is a Ferrari" just isn't funny any more.

Territorial Markings as a Predictor of Driver Aggression and Road Rage

Journal of Applied Social Psychology, Vol 38 (6) p1664-1688, June 2008

William J. Szlemko, Jacob A. Benfield, Paul A. Bell, Jerry L. Deffenbacher, Lucy Troup

Aggressive driving has received substantial media coverage during the past decade. We report 3 studies testing a territorial explanation of aggressive driving. Altman (1975) described attachment to, personalization of, and defense of primary territories (e.g., home) as being greater than for public territories (e.g., sunbathing spot on a beach). Aggressive driving may occur when social norms for defending a primary territory (i.e., one's automobile) become confused with less aggressive norms for defending a public territory (i.e., the road). Both number of territory markers (e.g., bumper stickers, decals) and attachment to the vehicle were significant predictors of aggressive driving. Mere presence of a territory marker predicts increased use of the vehicle to express anger and decreased use of adaptive/constructive expressions.

Link to Pure Pedantry on the study.
Link to abstract of scientific study.

—Vaughan.

Return of the 'gay brain':

News that a neuroimaging study has found that the brains of gay participants more closely resemble those of their straight, opposite sex counterparts is being widely reported, but one of the most interesting details is largely being ignored.

The study was completed by neuroscientists Ivanka Savic and Per Lindstrom and had two parts.

The first and most widely reported part compared the brain structure of 25 homosexual men, 25 heterosexual men, 20 homosexual women and 20 heterosexual women.

The punchline is that in a measure of brain symmetry, straight men and gay women were similar, and gay men and straight women were similar.

But this isn't the most interesting part in itself. Structural brain differences between gay and straight participants have been reported before, although this new study was better designed as it included both males and females.

What is most intriguing about this new study is a further investigation assessed amygdala function in each side of the brain. In particular, it looked at the balance of activity between the two hemispheres when the participants were asked just to breath in unscented air.

The study found that straight men and gay women had greater right sided activity, whereas gay men and straight women showed equal activation on both sides. As with the structural comparisons, the measurements from homosexual participants were similar to their straight, opposite sex counterparts.

The reason this new study is interesting is because it found a functional brain difference in a task that was not specifically linked to sex or attraction.

Previous studies have found functional differences in the brains of gay and straight people, but they have tended to use experiments where participants were presented with either sexual images, gender specific faces, or stimuli linked to sexual activity, such as pheromones.

These are interesting findings, but they may be the result of same-sex sexual activity, rather than an explanation for why people seek it out.

If you have experience of sleeping with same-sex partners, it's hardly surprising that you may have a different response to same-sex material.

These new findings were from a neutral task. Now it's possible that lots of same sex experience could affect your brain response to fresh air, but it's highly unlikely.

It is possible, of course, that same-sex experience could alter the function of specific brain circuits which affects even non-sex related tasks, but these results also suggest the possibility that some more general differences in brain organisation are responsible for a number of effects, including sexual orientation.

This last explanation is what the researchers suggest, and it is another clue that sexual orientation is not simply the result of experience.

Of course, it's not definite proof, but it is an interesting and important pointer.

Link to abstract of study.
Link to write-up from New Scientist.

—Vaughan.

June 16, 2008

Bling of the hill:

The Atlantic magazine has an interesting article on how conspicuous consumption - the practice of showing off luxury goods - differs across social groups and seems to be more common when your peers are low earners.

The piece discusses work led by economist Kerwin Charles who was interested in why, despite being less well off on average, black and latino Americans spent a larger proportion of their income on visible goods.

Their research found that race, in itself, wasn't important, as conspicuous consumption was explained in all racial groups as being almost entirely due to the wealth of the community in which the person lives.

It turns out that the poorer the community, the larger the level of conspicuous consumption. In other words, people from less well off communities have a greater need to advertise their wealth through the visible goods they buy.

The full paper is available online as a pdf if you want the full details, but the Atlantic article goes on to observe that in higher-income communities people tend to spend their money on luxury goods others can't see, but which provide experiences.

Russ Alan Prince and Lewis Schiff describe a similar pattern in their book, The Middle-Class Millionaire, which analyzes the spending habits of the 8.4million American households whose wealth is self-made and whose net worth, including their home equity, is between $1 million and $10 million. Aside from a penchant for fancy cars, these millionaires devote their luxury dollars mostly to goods and services outsiders can’t see: concierge health care, home renovations, all sorts of personal coaches, and expensive family vacations. They focus less on impressing strangers and more on family- and self-improvement. Even when they invest in traditional luxuries like second homes, jets, or yachts, they prefer fractional ownership. “They’re looking for ownership to be converted into a relationship rather than an asset they have to take care of,” says Schiff. Their primary luxuries are time and attention.

Based on nothing but complete speculation, I wonder whether this simply provides a form of consumption which is conspicuous through other means - conversation or public display of action.

A study published last year (and covered by the Economist) found that priming people with ideas about attracting members of the opposite sex did trigger conspicuous consumption, at least in men, but also resulted in conspicuous altruism.

Perhaps a more subtle form of economic signalling, but with a similar intent - to display our status to others.

Link to Atlantic article 'Inconspicuous Consumption'.
pdf of full text of study.
Link to Economist article on 'conspicuous altruism'.

—Vaughan.

June 13, 2008

Culture shock:

Neuroanthropology has an excellent article on how culture influences the experience of trauma, particularly in light of soldiers returning from Iraq and Afghanistan diagnosed with post-traumatic stress disorder.

We tend to think of trauma as being similar across cultures. Something awful happens, we have 'trauma'. In actual fact, both the experience and expression of trauma are heavily culturally influenced.

The Neuroanthropology piece makes the point that what counts as traumatic differs between individuals because not all dangerous situations are perceived as traumatic whereas some have a deeply personal and disturbing effect.

The author is apparently doing research on US combat veterans and has noted a common element in his interviews:

The classic example of this, and a running theme in [non-commissioned officers'] trauma stories, occurs when a lower-ranking soldier is hurt while following orders to which the NCO personally objects. For example, one veteran told me about the day when one of “his” soldiers was wounded while following the unnecessarily risky orders of his superior, orders that he protested at the time but ultimately felt compelled to obey.

His story, and others like it, reveal that the trauma of these events lies not only in the wounding of a fellow soldier, but in the inability to protect a subordinate for whom one feels deeply responsible, and the sense that the damage might have been prevented. Thus the meaning of events creates much of their resonance, and their cultural embeddedness – e.g. in the communal socialization and strict power structures of the military – is partially responsible for the emotional overload that defines trauma.

The expression of trauma is also culturally influenced as can be seen in the differing presentation of combat stress in Western soldiers during the last 150 years.

During the American Civil War and the Boer War, most expressions of trauma took the form of heart troubles and were diagnosed as 'soldier's heart', 'effort syndrome' or Da Costa's syndrome.

However, it quickly became clear that the majority of affected soldiers had no physical problems with their hearts, and seemed to be expressing their psychological stresses as physical problems.

During these wars, trauma seemed most commonly expressed as problems with the autonomic system (heart function, breathing, blood pressure etc), while by the time the First World War came round, the expression seems to have largely shifted to problems with motor function and the senses.

Labelled 'shell shock', film footage shows that the effects were dramatic, but despite early theories of brain disturbance caused by 'concussion', no neurological damage could be detected in most cases.

The UK government quickly banned military psychiatrists from diagnosing 'shell shock', and as as World War Two approached combat stress was labelled as 'psychoneurois', 'neuraesthenia' and a number of other non-specific labels instead.

It wasn't just the labels that changed though. Dramatic 'shell shock' presentations were rarely seen during the Second World War, with the effects of trauma more commonly resembling how we think of it today: intrusive memories, intense anxiety, disrupted sleep.

The Vietnam War was a turning point for the diagnosis of trauma, as veteran's pressure groups, not unreasonably, wanted, medical care for psychological problems when they returned from service.

They successfully lobbied to have a new disorder included in the diagnostic manuals so the problems could be officially diagnosed and treatment funded. Originally called 'post-Vietnam syndrome' in the literature it was quickly renamed to post-traumatic stress disorder or PTSD for its official diagnosis.

For many people today, including clinicians, PTSD is trauma, but its construction owed as much to political expediency than cut-and-dry scientific evidence.

That's not to say that traumatised people aren't suffering or don't exist, just that our ideas about trauma are fluid, malleable and culturally influenced.

Indeed, a recent review of the assumptions behind the definition of PTSD concluded that "virtually all core assumptions and hypothesized mechanisms lack compelling or consistent empirical support".

When watching the debate unfold over trauma and mental health in the current wars, it's possible to see some striking parallels in the push and shove of cultural influence.

In 1922 the UK government stopped doctors diagnosing 'shell shock' to reduce war pension costs. A recent leaked email from the US Veterans Administration advised doctors to avoid diagnosing PTSD to reduce disability payment costs.

World War One 'shell shock' was originally thought to arise from concussion from nearby explosions but was later attributed largely to trauma. Physical problems after mild traumatic brain injury in Iraq have been attributed to nearby explosions but are largely explained by depression and PTSD.

One of the most powerful things to come out of both a historical view and contemporary research is that our beliefs about how should trauma affect us, partly dictates how it does.

In other words, our bodies, beliefs and culture are bound together and when damaged, each contributes to how disability expresses itself.

Needless to say, with this much diversity from a relatively short space of time in similar Western cultures, the difference across cultures can be even more striking.

While being traumatised is a universal experience, the experience of trauma is not, and our expression of distress is a reflection of both our common humanity and our cultural diversity.

Link to Neuroanthropology on Cultural Aspects of PTSD.

—Vaughan.

June 09, 2008

Memes exist: tell your friends:

High-end talking shop, TED, has a couple of video lectures on 'memes' - the supposedly self-contained units of information, ideas or actions that replicate through human culture and are selected by a process akin to natural selection.

The first is by philosopher Daniel Dennett from 2002, while the second is from earlier this year and was presented by psychologist Susan Blackmore who updates the idea by proposing that new technology is having a unique effect on the cultural transmission of ideas.

The concept of memes is controversial, not least because it's hard to see exactly what empirical predictions follow from the theory. Rather than a set of specific hypothesis, it's really a different framework with which we can re-interpret aspects of culture.

What particularly annoys the critics is the idea that cultural ideas are subject to a Darwinian-style process of selection and (presumably) evolution.

In an exchange with Dennett, philosopher Michael Ruse defended his Darwinian credentials by saying to Dennett "[I am] more hardline than you are, because I don’t buy into this meme bullshit but put everything... in the language of genes".

Link to Dennett talk on 'the awesome power of memes'.
Link to Blackmore talk on 'memes and temes'.

—Vaughan.

June 05, 2008

You are what you buy, and definitely what you don't:

During the 1960s, a sudden upsurge in anti-consumerist rebellion threatened the profits of the world's big corporations. The solution to the problem turned out to be packaging the counter-culture and selling the concept of rebellion back to a receptive youth audience.

How has this become possible? Salon has an excellent book review that discusses how brands are no longer simple trade marks but have become socially meaningful to the point where consumers know enough about the symbolism to be able to communicate complex messages through what we buy.

The book under review is Buying In: The Secret Dialogue Between What We Buy and Who We Are by Rob Walker which aims to uncover the psychology and anthropology of social consumerism.

This only makes sense if you argue, as Walker does, that commodities can have real significance. Some objects -- trophies, wedding rings, souvenirs from trips -- patently do stand for important aspects of our lives. (They have what Walker calls "authentic" meaning.) Most people, however, don't want to admit that they believe meaning can also be bought, that Converse sneakers make you a cool outsider or that a MacBook demonstrates one's creativity and unconventionality. Walker thinks we should acknowledge that the things we buy do carry meaning, as long as we also recognize that we're the ones who gave it to them. A wedding ring, for example, only represents the relationship between two people because those two people (along with the society around them) agree that it does. We are the ones who invest these objects with symbolic power, and, furthermore, to do so is a universal human activity. Kidding ourselves that we relate to the objects and products in our lives in a purely rational way (something scientists have disproved over and over again) leaves us open to unconscious manipulation by advertisers.

In other words, advertising is not solely about selling products but is concerned with constructing meaning around a product so it can be used in the language of social communication.

I was fascinated by a recent psychology study that found that one crucial aspect of 'communication' in the language of social consumerism is to avoid symbolism associated with social groups that are perceived as particularly contrary to a person's self-image.

This is from the Science Blog write-up:

“Although past research has confirmed that consumers often choose products and brands that represent who they are, the current research suggests that consumers also choose products in ways that demonstrate who they are not,” explain Katherine White (University of Calgary) and Darren W. Dahl (University of British Columbia).

Through a series of studies, the researchers found that people are only motivated to avoid products related to “disassociative reference groups” – that is, groups with which the consumer seeks to avoid association. However, this avoidance tendency did not occur in response to products associated with an “outgroup,” or, a group in which the consumer does not belong, but is also not particularly motivated to avoid. For example, the baby boomer who avoids geriatric shoes might not be a basketball fan, but may be neutral about basketball in general and gladly wear basketball shoes.

The Salon book review is well-worth reading on its own and contains many fascinating points, but I'll be interesting to track down a copy of the book myself as if it's supported by good research it could be a fascinating look into one of our most implicit but pressurised methods of social communication.

Link to Salon book review.
Link to abstract of study on avoiding negative brand associations.
Link to ScienceBlog write-up.

—Vaughan.

June 02, 2008

Battering Bobo:

Albert Bandura's 1961 'Bobo doll experiment' examined whether watching aggressive behaviour could trigger violence in children and is one of the most famous studies in in psychology. The video from the experiment is now available online so you can hear Bandura narrating the study as various children knock ten bells out of a plastic doll.

The study has been widely cited in debates about whether TV violence makes children more aggressive, but Bandura never referred to television at all in the article that described the study.

Undoubtedly, the study came at a time of peak concern about the effect of TV on children and so was highly topical, but it also caught the changing mood in psychology as a science.

In 1961 psychology was moving away from behaviourism toward a cognitive approach. Behaviourism suggested that all thought and behaviour arose from stimulus-response or paired-stimulus learning.

In contrast, cognitive psychology argues that the mind is more like a computer, and so processes information and builds internal models of the world.

The Bobo doll experiment was designed as a study of social learning theory, an approach Bandura innovated which attempts to explain how we can learn from others simply by observing them.

While individuals might get rewarded for successfully learning by observation, there are many other instances when this doesn't happen even though learning still successfully occurs.

Therefore, social learning theory implies that we have internal models, internal motivations and non-conditioned learning - all of which are incompatible with a purely behaviourist approach.

The study could be applied to social concerns about TV and caught the spirit of the new psychology, making it popular with the public and psychologists alike.

Link to video of Bandura's 'Bobo doll experiment' (via MeFi).
Link to full text of the original paper.

—Vaughan.

To the Madhouse:

This month's British Journal of Psychiatry reprints a poignant poem from the late English physician and poet Edward Lowbury:

To the Madhouse

What she has told us all a hundred times -
That old, unwanted women can again
Be hunted down, accused of pointless crimes
And burned in the public square; that it is vain
To plead – or prove – one's innocence; that men
With solemn looks will come into the house,
And say, fearing a scene, `You'll feel no pain;'
`It's for your good;' `We're not ungenerous;'
What she foretold, when we dismissed her fear
Saying `You dreamed such things' – it now comes true:
The door is open, and the men are here.
Calmly they question her, and with a new
Smiling indifference drag her from the room
And through the streets to the expected doom.

The poem is apparently from one of his collections, entitled New Poems 1935–1989.

The image of the 'mad woman' is a recurrent theme in poetry and literature, particularly of times past, and was famously discussed in the 1979 book The Madwoman in the Attic.

One of the Wordworth's most famous poems, The Mad Mother, is, perhaps, the best known example and recounts the words of a young lady who is experiencing what we would now call postpartum psychosis.

On the surface, it has a more cheerful outlook than Lowbury's poem, although the content of the mother's words belie the situation of the subject, rending the piece considerably more disturbing in many ways.

The picture on the right is by the 18th century French painter Théodore Géricault and is entitled Portrait of a Woman Suffering from Obsessive Envy and is from his series of ten 'portraits of the insane'.

At the time it was believed that madness could be seen in the face, and Géricault wanted to capture how different forms of insanity expressed themselves - a project that preceded