Tag Archives: Denmark

Social trust and the problem of the ‘stranger’

 

I’m lucky enough to be starting a new project on social trust ‘comparing’ two polar ‘opposites’ – Denmark and Romania. (A good illustration of the difference is found in this LSE blog post by Zsolt Boda and Gergő Medve-Bálint). While I’m familiar enough with some approaches to trust and social capital and their problems, as a way of starting a conversation with my two project partners (one researcher working on Denmark and one on Romania) we are all reading Eric Uslaner’s new edited book: The Oxford Handbook of Social and Political Trust (2018). I thought I’d share here my initial thoughts – partly shaped by my existing prejudices. These prejudices and ‘hunches’ (that it’s highly problematic to think of Scandi societies as ‘high trust’ and postsocialist societies as ‘low trust) inform my reading that follows.

What’s the middle-ground/field of social trust?

Right at the beginning of Ch 1, Uslaner sets up a tension within the conceptualisation of trust relating to the ‘other’ – the person whom is trusted. Overall, what I take away from the first few chapters is the ‘gap’ between relatively clear understandings of kin-trust and complete stranger trust. Most of our meaningful transactional and reciprocal interactions take place between these intimate-stranger poles. The methods outlined and the conceptual framing don’t easily accommodate that ‘gap’ (although it appears there is some good stuff on welfare state/bureaucrat interactions elsewhere in the volume).  I’m most interested in the Street-Level Bureaucrats–supplicant relationship and was thinking of that most of the time I was reading.

Is particularised trust really defined clearly enough?

Later the problem of really defining a standard meaning of particularlised trust occurs. Particularised trust relates to ‘only people like ourselves’ (p.4), but for me that doesn’t square with all that we know from the literature on social networks and patron-client relationships from the former socialist countries where ‘trust’ networks can be highly diverse, especially in terms of power gradients. What does ‘like ourselves’ even mean? Later on in the book we discover that Scandi students have trouble linking ‘other people’ as an abstract concept to concretised ‘strangers’ (unsurprisingly) (p. 22). Yet here, I’m really bugged by ‘ourselves’ as a meaningful unit of analysis in social science. (On p. 4 the actual phrase is ‘Particularised trust is faith only in people like yourself’). My contemporaneous notes show that I wondered whether this meant that social hierarchy, ‘capital’ and status would be a meaningful interpretation here. Does this mean we can’t separate particularised trust from forms of power? Later, in the chapter on measuring trust, the problem with existing survey questions to measure generalised trust is illustrated when it is revealed that at least in some cases ‘most people’ (meant as a proxy for strangers) actually elicits associations like ‘friends’, ‘neighbours’, acquaintances, colleagues, etc. This for me really underlines the problem. Who is a stranger? If there are only ‘relative’ degrees of distance between the people we think of in terms of trusting, then should we not be collapsing particular and general? Or instead, limiting our knowledge claims or investigations to much narrower or clearly defined encounters?

How does change occur?

pp.4-5 Uslaner sets up inverse relationship between particularised and generalised s trust. Also proposes his own position of stable socialisation based trust as a general disposition. In contrast trust in rational choice models is ephemeral.  Also he sets out the debunked, but still widely assumed, link between democracies and trust, which was then replaced by the more nuanced connection between income equality and trust. Overall the next tension I observe from this is the problem of prediction and change. If Uslaner’s trust is mainly early socialisation then how does change in trust occur? Or is this a secondary effect of increasing equality? It isn’t really clear, and I guess that actually Denmark would probably show the opposite – that it’s always been high trust and that increasing or decreasing levels of income equality have had little effect (also noting that income equality is itself a very narrow and rather misleading measure of equality overall). Thinking about more familiar territory – the observation that Russia and other postsocialist countries become ‘low generalised social trust’ societies after communism (ok maybe earlier as well), then again, the lack of change in the model would mean accounting for this is difficult, isn’t it? And in any case I think empirically it is difficult to generalise and say that, e.g., the USSR was a low generalised social trust society before 1991. If anything, in terms of ‘stranger-stranger’ interactions, I think you can quite easily argue the opposite. (I’m aware of the work on how Stalinism led to a long-term breakdown in trust in institutions, but that’s different from ‘generalised trust’ – which kind of illustrates the problem).

trust levels based on survey data

Interpersonal trust levels as measured by the World Values Survey and European Values Study, and the European Social Survey and Afrobarometer Survey – Inglehart & Welzel (2010) – Changing Mass Priorities: The Link between Modernization and Democracy. Reflections, June 2010, Vol. 8/No. 2. as cited in https://ourworldindata.org/trust

 

Optimism and the psycho-social(?) trap

Thinking a bit more about Uslaner’s own preference for early-socialisation and a resulting general trusting disposition, I can’t help thinking about the only relative utility of this in terms of social science. Indeed, reading his account I couldn’t help thinking that ‘optimism’ in general might be a better definition of what he means by ‘general social trust’. Especially as he insists it is hard wired and relatively resistance to change – I guess a kind of psycho-social trait. Overall, then, the generalised model Uslaner favours seems to me only vaguely useful in terms of a general proxy for long-term social stability and ‘well-functioning’ societies. I.e. they are more likely to produce in aggregate optimistic (open and trusting) people. Here we get to Denmark again.

As an aside, Uslaner highlights the problematic causal relationship between associational life in a place and trust (it only seems to work in highly historically/socially specific places like the US).

What is a transactional encounter between strangers?

Next up, if generalised trust is about encounters and expectations of strangers we have to ask, how similar are our daily transactional encounters with strangers – do we treat all ‘strangers’ the same? Are our expectations the same of the fast-food server, the garage mechanic, the call-centre operator at an airline, the doctor’s surgery nurse, the bus driver? Most, if not all our ‘stranger encounters’ are mediated through either corporations or the state. This rather obvious observation isn’t really acknowledged, at least in the ‘Approaches’ first Part of the book. I’m hoping that we learn more in the chapter on Trust and the Welfare State by Steffan Kumlin, Isabelle Stadelmann-Steffen and Atle Haugsgjerd.

On the other hand on p. 8 Uslaner notes that one key variable linked to high generalised social trust is quality of institutions – again for me indicating the need to really examine the ‘everyday’ functioning of those insts. through looking at the variability or consistency of citizen-SLB encounters. ‘Institutional trust’ isn’t quite what I mean, as the interaction is at a sub-level and in any case is variable between institutions, even between ‘branches’ of institutions – think about how one’s encounter with criminal justice ‘institutions’ would be quite variable between, say, community police liaison officer, beat cop in a city, emergency line staff (who may be partially privatised and in a remote location), local courts, etc.

Overall, I can see myself arguing strongly for a more interactionalist forms of measuring trust that are sensitive to power gradients, and the leverageable and performable forms of ‘social capital’ that one can bring to an encounter – particularly with an SLB. These would include diverse aspects as class, articulation of needs and rights through educated speech, race, gender, age, etc. But then would this be best described as social capital?

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Patriotism and nationalism among ordinary Russians today

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I am giving a paper at Malmo University for the second RUCARR conference and this is a great excuse to revisit a topic I wrote about some time ago – Russian everyday nationalism and patriotism since the Ukraine conflict. So this blog post is in lieu of a paper for the conference – I hope I finish it in time!

In my article on ‘everyday diplomacy’ in the Cambridge Journal of Anthropology, I was encouraged by Diana Ibanez Tiraldo to write about my experience of how geopolitical ‘events’ impacted my fieldwork relationships in Russia when I returned there in 2014.

In that article I talk about my sense of myself as unwilling representative of my origin country during fieldwork, and how, despite the unrelenting media campaign in Russia, most of my encounters that involved political talk were characterised by ‘civility’ and ‘silence’, or the agency of ordinary people in negotiating their way between the strident tones of state propaganda on the one side, and their genuine feelings of patriotism on the other. So the article is something of a contribution to what has been called ‘everyday geopolitics’ or popular geopolitics, but specifically thinking in terms of subjectivities. Therefore I make some use of the term ‘intimacy-geopolitics’, that comes from geographers Pain and Staeheli 2014. Consequently, I think about how ethnographers resemble or don’t resemble diplomats, or are inevitably hailed as representatives of their origin countries’ international policies. The article ends, not by focusing on how media propaganda around the Ukraine conflict activates nationalism in everyday contexts, but on the contrary – TV and internet endless, in-your-face, over-the-top rehearsal of tropes like ‘Kiev’s fascist junta’ and ‘crucified Russophone children’ seems to traumatise my Russian informants. The Russian state does such a ‘good’ job of speaking to the most unpleasant nationalistic perspectives that most people are left mute, bereft of any position of their own. As a consequence, if anything, nationalist discourse is externalised from the subjectivities of my informants – the state performs it for them, thereby replacing them as nationalist subjects.

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However, one thing I really wanted to return to was an issue touched on only tangentially in the article – the distinction between patriotism and nationalism and the ‘classed’ nature of discourses around nationalism. Orwell’s 1945 essay Notes on Nationalism was an important reference point here. Orwell sees nationalism as a ‘moral’ failing in modern societies and as present in all individuals. At the same time he makes the case for a kind of positive identity politics of place that does not require an ‘other’ to justify and sustain itself. For him this is patriotism. What starts out looking like a leftist apology for patriotism actually comes closer to a sense of unstructured, yet embedded communitas. I am particularly influenced by Stephen Lutman’s article on Orwell and Patriotism, published in the Journal of Contemporary History in 1967. Not only Lutman has highlighted how Orwell describes patriotism as defensive, originating in a communitarian political posture where one’s origin culture is cherished, but not to the detriment of others. Lutman traces how Orwell’s essay is the culmination of a long process of his thinking about the left’s need to acknowledge the power of patriotism and thus begin to consider how to utilise it in the cause of social change (in 1945 when the essay was written, much of Orwell’s earlier optimism on this count had dissipated – by this point patriotism has been reduced to at best a kind of defence against totalitarianism).

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Orwell contrasts patriotism to nationalism, which is often an ideological commitment that is intellectualised, yet not standing up to rational analysis – it is always negative because it is founded upon a commitment to competitive prestige. The most famous quote of the essay, actually relating to a leftist illusion runs as follows: ‘One has to belong to the intelligentsia to believe things like that: no ordinary man could be such a fool. ’  Orwell’s vision of patriotism can be compared to the idea of cultural intimacy proposed by Michael Herzfeld.  And this may provide us with a way of thinking through Russian nationalism and patriotism today. That both the ‘positive’ and ‘negative’ aspects of group loyalty can be simultaneously present and ‘performed’ by people. This resonates with many of my encounters with my Russian research participants, both before and after the Ukraine conflict, and before and after the Russian state-controlled media ratcheted up nationalist rhetoric against the perceived enemies in the West. Ukraine and Ukrainians as an ‘object’ of xenophobia and chauvinism, mainly (although not exclusively) take on a minor aspect of the ‘everyday discourse’ of nationalism, despite the media propaganda’s attempts to the contrary.

I offer three examples (all of which are included in the article) of thinking about nationalism-patriotism in a more nuanced way. Firstly, a long-term low level badgering by a few (the minority) of working-class research participants which I term ‘political testing’. This include provocative statements about Russia’s ‘victimhood’ status in recent history: from accusations about Western delays in opening the second front in WWII, allegations of separate negotiations for peace with the Nazis, to more recent events like the bombing of Belgrade in 1999.

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What did I really think about these things? I was prodded repeatedly, although usually in a relatively good-natured way. In the article I mainly focussed on this political talk, not as expressing nationalist views, but as a kind of invitation for acknowledging the traumatic Russian past, the often double-standards of the West in more recent history, and even, ethnographically speaking, asking me to acknowledge a kind of privileged positionality (I talk more about this in the article). Certainly, it does not relate to the now widely discussed ‘whataboutery’ of Russian discourse when presented with criticism (although I encounter a lot of that from some Russians). I’ve largely given up trying to engage with whataboutery – there’s a revealing anecdote about that in the article regarding Obama, Libya and Ukraine.

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The second example is related – a kind of generalised resentment about the ‘post-communist compact’ in Russia that has mutated into what certainly looks like negative nationalism as Orwell’s terms it (anxiety about the loss of Russian/Soviet prestige). One informant – Sasha, a factory worker – in particular is frequently fervent in his ‘bury the west’ rhetoric and likes to fantasise about cutting off Russia’s gas supply to the whole of Europe (‘to see how you like it, when you’re begging us for a crust of bread’). Certainly, this fits a  classic frame of analysis about nationalism as a response to decline. However, this is the same informant who despises the Russian government and insists on muting the television when any representative, including the president appears – ‘they don’t care about people like us’.

I call this response the ‘national patriot’ reaction to events. But how deeply does it go? One thing I’m interested in is how quickly a lot of analysis of current events seems to readily fall back into an adoption of a kind of uncritical acceptance of the old hypodermic needle effect of nationalistic rhetoric from the media. Sasha wasn’t particularly nationalistic before, so he seems to fit that model. However, he is the tiny minority. Overall, I’d say he, like many of my informants, is a patriot more than he is a nationalist (we’ll come back to Orwell in a moment). His problematic positioning does illustrate Paul Goode’s contention that every patriotism and nationalism are not easily distinguished and that one may easily transform into the other.

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Third and final ethnographic example. This is a recent acquaintance and not really an informant. A Professor of Physics from Moscow with whom I had a number of arguments in the summer of 2014. His basic position was that Ukrainians were inferior to Russians and that Ukraine historically had never been a coherent nation, and was in the present undeserving of statehood. This intellectualising, (flawed and false) rationalising of national superiority and inferiority is at the heart of Orwell’s argument.  My example nicely illustrates also how class difference may play a role; for Orwell, patriotism is largely unconscious, operating at the level of affect, whereas nationalism is a rationalising force – making it all the more dangerous and unpleasant.

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Two further reflections are in order. The first is on the the role of the state as an agent in forming public opinion. The second is on the artefact of polling data. While naturally sceptical of the very concept of public opinion, we can note one thing – states can be effective in amplifying sentiments, but the roots of those sentiments may be diverse – resentment at decline, loss of prestige geopolitically, are perhaps the least problematic ‘nationalist’ levers brought to bear here. However, I’d like to pause for a moment to consider whether it’s really the case that Russians, even after all these amplifying and mobilising efforts, are more ‘nationalist-minded’ than other Europeans, or even Americans. Here I follow the lead taken by Edwin Bacon in his latest book ‘Inside Russian Politics’. There he points to how survey polling reveals very little difference in xenophobic sentiment between different countries. In fact his headline finding is that Russians are far more optimistic about the chances to avoid conflict than those in the West. On the topic of patriotism he also notes that polling reveals people in the US and UK as more strongly patriotic than Russians.

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‘There must be a border!’ Danish People’s Party

A further look at some recent polling is even more revealing: Levada finds that in 2017 attitudes towards ‘foreigners living in Russia’ are the most positive since polling on this topic began (albeit only 13 years ago). As a proxy for ‘xenophobia’ this doesn’t sit well with a view on a sustained upsurge in nationalism. 54% think there should be limits on foreigners’ rights to live in Russia (in 2013 it was 81%). In the UK and US these figures are significantly higher. In my own country of residence, Denmark, the second biggest political party believes in a kind of immutable ethnic purity for the Danes, and around 50% of people don’t believe immigrants should enjoy equal rights. Back to Russia, but this time on ‘external enemies’. If in 2014 84% thought Russia had external enemies, now that figure is falling somewhat (in 2016 it was 68%). More encouragingly, 30% of respondents think that ‘talk of enemies is pursued by the authorities in order to frighten people’.

I hesitate to say that polling really tells us much about actually-existing, let alone ‘everyday’ nationalism. Certainly the amplifying effect can be measured, as I’ve said earlier. But what exactly is being amplified? Here I would return, tentatively to the idea that it is as much about a generalised resentment, disillusionment about the whole processes of social and political change in the last three decades in Russia, as it is about nationalism. Yes, some of this can be redirected towards external enemies, and yes, a lot of this resentment can be easily amplified thanks to the real hypocrisy of the ‘West’ in matters geopolitical.

Another way of saying this is to think of ‘nationalism’ as a ‘social fact’ in the same way Durkheim examined suicide. But Durkheim was wrong. His social fact of suicide turned out to be an artefact of different ways of recording deaths, rather than the ‘real’ meaning and causes of suicide itself. It is the same with nationalism – we should be careful of not mistaking state-discourses for ‘everyday’ nationalism and patriotism, which may turn out to be something quite different.  (Of course banal nationalism is another story, but something I’ve written about elsewhere).

What I’m not trying to do here is downplay the significance of the increase in nationalist propaganda at all levels propagated by the Russian state – from schools, to television, to the highest level of government itself. Indeed it was that elite-directed signalling that prompted my interest. What I hope to draw attention to is how it is problematic to impute a clear transmission belt effect to so-called ‘ordinary’ Russians, who are usually more than sophisticated enough to see they are being hailed in a particular way. Again, Paul Goode’s focus-group and interview research on this topic back that up. Secondly, I draw attention to a fact that I’m sure my political science colleagues wish to stress themselves – that this is a clearly conscious elite strategy of chauvinism and xenophobia.

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Surkov in suitable company

Indeed, there appears to be evidence that a lot of the Ukraine ‘adventure’ and its attendant rhetoric is associated with a particular individual – Vladislav Surkov. A better example of the arrogant intellectual one would struggle to find in Russia today. Recall the Orwellian reference point again: ‘one would have to be an intellectual to believe that…’. Surkov also strikes me as being a good example of the salience of the other point I wish to make – patriotism versus nationalism. Surkov wears his sophistication, dare I say it given the associations of the word, ‘cosmopolitanism’ as a badge of honour. Now, as the chief ‘theatre-maker’ of Russian politics, it’s not difficult to imagine that while having a vivid understanding of the meaning and potential for nationalist rhetoric, he would struggle to understand everyday Russian patriotism, as expressed by the kind of people in my research, and as distinct from nationalism. I can’t help but imagine he would react cynically to my position here. Any maybe that would just prove my point.