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Victimhood culture explains what is happening at Emory
College students on many American campuses are showing an extraordinary mix of fragility and anger that is puzzling to outsiders. The recent events at Emory University are a dramatic case: some students described themselves as being afraid and “in pain” after seeing “Trump 2016” written in chalk around campus. They went to see the president of Emory to demand that he take punitive and protective action. The story is now drawing international wonder and scorn. How can this be happening in the cradle of modern democracy?
A surprisingly complete explanation of what is happening at Emory was offered by two sociologists in 2014 who described a new moral order they called “victimhood culture.” I summarized that article last September on my blog at RighteousMind.com, but that was before the campus protests began at Missouri, Yale, and elsewhere. The events of the last 6 months, and the long lists of demands issued by students at 77 universities, have provided stunning validation of the analysis offered in the article. I am therefore reprinting my summary of the article here at Heterodox Academy. It is essential reading for anyone who wants to understand the dynamics of campus protests. It is particularly important for current college students who are at risk of being turned into “moral dependents” by this rapidly spreading moral matrix. Here is that summary:
I just read the most extraordinary paper by two sociologists — Bradley Campbell and Jason Manning — explaining why concerns about microaggressions have erupted on many American college campuses in just the past few years. In brief: We’re beginning a second transition of moral cultures. The first major transition happened in the 18th and 19th centuries when most Western societies moved away from cultures of honor(where people must earn honor and must therefore avenge insults on their own) to cultures of dignity in which people are assumed to have dignity and don’t need to earn it. They foreswear violence, turn to courts or administrative bodies to respond to major transgressions, and for minor transgressions they either ignore them or attempt to resolve them by social means. There’s no more dueling.
Campbell and Manning describe how this culture of dignity is now giving way to a new culture of victimhood in which people are encouraged to respond to even the slightest unintentional offense, as in an honor culture. But they must not obtain redress on their own; they must appeal for help to powerful others or administrative bodies, to whom they must make the case that they have been victimized. It is the very presence of such administrative bodies, within a culture that is highly egalitarian and diverse (i.e., many college campuses) that gives rise to intense efforts to identify oneself as a fragile and aggrieved victim. This is why we have seen the recent explosion of concerns about microaggressions, combined with demands for trigger warnings and safe spaces, that Greg Lukianoff and I wrote about in The Coddling of the American Mind.
I want to make the ideas in the article widely available. It’s a fairly long article, so I provide below an outline of its main sections with extensive quotations from each section. My hope is that you can read the text below and get 80% of the value of the article in just 7 minutes.
In what follows, all text is copied and pasted directly from the published article, [except for comments from me, which are in brackets.] I have also bolded the lines that are most important for understanding the phenomena described in The Coddling of the American Mind.The key idea is that the new moral culture of victimhood fosters “moral dependence” and an atrophying of the ability to handle small interpersonal matters on one’s own. At the same time that it weakens individuals, it creates a society of constant and intense moral conflict as people compete for status as victims or as defenders of victims.
Here’s the full citation: Campbell, B., & Manning, J. (2014). Microaggression and moral cultures.Comparative sociology, 13, 692-726. [Link to journal online; Here is a link to an ungated copy at Academia.edu]
Conflict occurs when someone defines another’s behavior as deviant – as immoral or otherwise objectionable…. Conflict and social control are both ubiquitous and diverse, as the issues that spark grievances and ways of handling them vary enormously across social settings. Here we address changing patterns of conflict in modern societies by focusing on a new species of social control that is increasingly common at American colleges and universities: the publicizing of microaggressions. [p.693]… As we dissect this phenomenon, then, we first address how it fits into a larger class of conflict tactics in which the aggrieved seek to attract and mobilize the support of third parties. We note that these tactics sometimes involve building a case for action by documenting, exaggerating, or even falsifying offenses. We address the social logic by which such tactics operate and the social conditions likely to produce them – those that encourage aggrieved individuals to rely on third parties to manage their conflicts, but make obtaining third party support problematic. We then turn to the content of the grievances expressed in microaggression complaints and related forms of social control, which focus on inequality and emphasize the dominance of offenders and the oppression of the aggrieved.
We argue that the social conditions that promote complaints of oppression and victimization overlap with those that promote case-building attempts to attract third parties. When such social conditions are all present in high degrees, the result is a culture of victimhood in which individuals and groups display high sensitivity to slight, have a tendency to handle conflicts through complaints to third parties, and seek to cultivate an image of being victims who deserve assistance. [See DeScioli & Kurzban for more on the urgency of appealing to third parties] We contrast the culture of victimhood with cultures of honor and cultures of dignity.[p.695]
2) DEPENDENCE ON THIRD PARTIES
A) Gossip, Protest, and Complaint
Of the many ways people bring their grievances to the attention of third parties, perhaps the most common is to complain privately to family, friends, co-workers, and acquaintances. This is called gossip – “evaluative talk about a person who is not present.” … Both individualized and collective conflicts might be brought to the attention of authority figures asked to punish the offender or otherwise handle the case. Small children often bring their complaints to adults, for example, while adults might bring their complaints to the legal system (e.g., Baumgartner 1992). Explaining the rise of microaggression complaints, then, requires that we explain the conditions that lead individuals to bring their problems before third parties. We suggest that the same factors that increase reliance on third parties in general encourage the public documenting of grievances in particular.
B) The Structural Logic of Moral Dependence
There are several circumstances that make individuals more likely to rely on third parties rather than their own devices. One factor is law. Historically, the growth of law has undermined various forms of unilateral social control. In times and places with little or no legal authority to protect property, settle disputes, or punish wrongdoers, people frequently handle such problems on their own through violent aggression – a phenomenon that students of law and social control refer to as “self-help”… Legal authority can potentially supplant other mechanisms of social control, from milder forms of self-help to negotiated compromise and mediation. Insofar as people come to depend on law alone, their willingness or ability to use other forms of conflict management may atrophy, leading to a condition Black refers to as “legal overdependency” (1989:77).[p.697]
Similarly, a college or university administration might handle conflicts among students and faculty. Educational institutions not only police such academic misconduct as cheating and plagiarism, but increasingly enact codes forbidding interpersonal offenses…. But note that reliance on third parties extends beyond reliance on authorities. Even if no authoritative action is taken, gossip and public shaming can be powerful sanctions. And even those who ultimately seek authoritative action might have to mobilize the support of additional third parties to convince authorities to act. Indeed, the core of much modern activism, from protest rallies to leaflet campaigns to publicizing offenses on websites, appears to be concerned with rallying enough public support to convince authorities to act. [p.698]
3) CAMPAIGNING FOR SUPPORT
A second notable feature of microaggression websites is that they do not merely call attention to a single offense, but seek to document a series of offenses that, taken together, are more severe than any individual incident. As the term “micro” implies, the slights and insults are acts that many would consider to be only minor offenses and that others might not deem offensive at all. As noted on the Oberlin Microaggressions site, for example, its purpose is to show that acts of “racist, heterosexist/ homophobic, anti-Semitic, classist, ableists, sexist/cissexist speech etc.” are “not simply isolated incidents, but rather part of structural inequalities” (Oberlin Microaggressions 2013). These sites hope to mobilize and sustain support for a moral crusade against such injustice by showing that the injustices are more severe than observers might realize.
A) The Structural Logic of Partisanship
Black’s theory of partisanship identifies two conditions that make support from third parties more likely. First, third parties are more likely to act as partisans when they are socially closer to one side of the conflict than to the other, as they take the side of the socially closer disputant (Black 1998:126)… Any social tie or social similarity a third party shares with one disputant but not the other increases the chance of partisanship. Second, third parties are more likely to act as partisans when one side of a conflict is higher in status than the other, as they take the side of the higher-status disputant (Black 1998:126). [p.700]… But note that these campaigns for support do not necessarily emanate from the lowest reaches of society – that they are not primarily stocked or led by those who are completely lacking in property, respectability, education, or other forms of social status. Rather, such forms as microaggression complaints and protest demonstrations appear to flourish among the relatively educated and affluent populations of American colleges and universities. The socially down and out are so inferior to third parties that they are unlikely to campaign for their support, just as they are unlikely to receive it. [p.701].
B) Partisanship and Conflict Severity
[This is a long section on how partisanship leads some participants to magnify, exaggerate, or even invent transgressions that never happened]
4) DOMINATION AS DEVIANCE
A third notable feature of microaggression complaints is that the grievances focus on inequality and oppression – especially inequality and oppression based on cultural characteristics such as gender or ethnicity. Conduct is offensive because it perpetuates or increases the domination of some persons and groups by others.
A) Microaggression as Overstratification
According to Black (2011), as noted above, changes in stratification, intimacy, and diversity cause conflict. Microaggression complaints are largely about changes in stratification. They document actions said to increase the level of inequality in a social relationship – actions Black refers to as “overstratification.” Overstratification offenses occur whenever anyone rises above or falls below others in status. [Therefore…] a morality that privileges equality and condemns oppression is most likely to arise precisely in settings that already have relatively high degrees of equality… In modern Western societies, egalitarian ethics have developed alongside actual political and economic equality. As women moved into the workforce in large numbers, became increasingly educated, made inroads into highly paid professions such as law and medicine, and became increasingly prominent in local, state, and national politics, sexism became increasingly deviant. The taboo has grown so strong that making racist statements, even in private, might jeopardize the careers of celebrities or the assets of businessmen (e.g., Fenno, Christensen, and Rainey 2014; Lynch 2013). [p.706-707] [In other words, as progress is made toward a more equal and humane society, it takes a smaller and smaller offense to trigger a high level of outrage. The goalposts shift, allowing participants to maintain a constant level of anger and constant level of perceived victimization.]
B) Microaggression as underdiversity
Microaggression offenses also tend to involve what Black calls “underdiversity” – the rejection of a culture. Large acts of underdiversity include things like genocide or political oppression, while smaller acts include ethnic jokes or insults. The publicizers of microaggressions are concerned with the latter, as well as more subtle, perhaps inadvertent, cultural slights…. Just as overstratification conflict varies inversely with stratification, underdiversity conflict varies directly with diversity (Black 2011:139). Attempts to increase stratification, we saw, are more deviant where stratification is at a minimum; likewise, attempts to decrease diversity are more deviant where diversity is at a maximum. In modern Western societies, an ethic of cultural tolerance – and often incompatibly, intolerance of intolerance – has developed in tandem with increasing diversity. Since microaggression offenses normally involve overstratification and underdiversity, intense concern about such offenses occurs at the intersection of the social conditions conducive to the seriousness of each. It is in egalitarian and diverse settings – such as at modern American universities – that equality and diversity are most valued, and it is in these settings that perceived offenses against these values are most deviant. [p.707]. [Again, the paradox: places that make the most progress toward equality and diversity can expect to have the “lowest bar” for what counts as an offense against equality and inclusivity. Some colleges have lowered the bar so far that an innocent question, motivated by curiosity, such as “where are you from” is now branded as an act of aggression.]
C) Victimhood as Virtue
When the victims publicize microaggressions they call attention to what they see as the deviant behavior of the offenders. In doing so they also call attention to their own victimization. Indeed, many ways of attracting the attention and sympathy of third parties emphasize or exacerbate the low status of the aggrieved. People portray themselves as oppressed by the powerful – as damaged, disadvantaged, and needy. [They describe such practices going back to ancient Rome and India] … But why emphasize one’s victimization?Certainly the distinction between offender and victim always has moral significance, lowering the offender’s moral status. In the settings such as those that generate microaggression catalogs, though, where offenders are oppressors and victims are the oppressed, it also raises the moral status of the victims. This only increases the incentive to publicize grievances, and it means aggrieved parties are especially likely to highlight their identity as victims, emphasizing their own suffering and innocence. Their adversaries are privileged and blameworthy, but they themselves are pitiable and blameless. [p.707-708] [This is the great tragedy: the culture of victimization rewards people for taking on a personal identity as one who is damaged, weak, and aggrieved. This is a recipe for failure — and constant litigation — after students graduate from college and attempt to enter the workforce]
[Reminder: All text not in brackets is from Campbell, B., & Manning, J. (2014). Microaggression and moral cultures. Comparative sociology, 13, 692-726]
5) THE SOCIAL STRUCTURE OF MICROAGGRESSION
In sum, microaggression catalogs are a form of social control in which the aggrieved collect and publicize accounts of intercollective offenses, making the case that relatively minor slights are part of a larger pattern of injustice and that those who suffer them are socially marginalized and deserving of sympathy. [The social conditions that give rise to this form of social control] include a social setting with cultural diversity and relatively high levels of equality, though with the presence of strongly superior third parties such as legal officials and organizational administrators… Under these conditions, individuals are likely to express grievances about oppression, and aggrieved individuals are likely to depend on the aid of third parties, to cast a wide net in their attempt to find supporters, and to campaign for support by emphasizing their own need against a bullying adversary. [p.710]
Several social trends encourage the growth of these forms of social control, particularly in the United States. Since the rights movements of the 1960s and 1970s, racial, sexual, and other forms of intercollective inequality have declined, resulting in a more egalitarian society in which members are much more sensitive to those inequalities that remain.The last few decades have seen the continued growth of legal and administrative authority, including growth in the size and scope of university administrations and in the salaries of top administrators and the creation of specialized agencies of social control, such as offices whose sole purpose to increase “social justice” by combatting racial, ethnic, or other intercollective offenses (Lukianoff 2012:69–73). Social atomization has increased, undermining the solidary networks that once encouraged confrontational modes of social control and provided individuals with strong partisans, while at the same timemodern technology has allowed for mass communication to a virtual sea of weak partisans. This last trend has been especially dramatic during the past decade, with the result that aggrieved individuals can potentially appeal to millions of third parties. [P. 710] …As social media becomes ever more ubiquitous, the ready availability of the court of public opinion may make public disclosure of offenses an increasingly likely course of action. As advertising one’s victimization becomes an increasingly reliable way to attract attention and support, modern conditions may even lead to the emergence of a new moral culture. [In other words: progress toward greater equality and inclusiveness, combined with the enormous growth of administrators and other “adults” on campus charged with adjudicating complaints about verbal behavior, plus social atomization, multiplied by the power of social media, explains why charges of “microaggression” have emerged so rapidly on some college campuses just in the last few years.]
6) THE EVOLUTION OF MORAL CULTURE
Social scientists have long recognized a distinction between societies with a “culture of honor” and those with a “culture of dignity”…. The moral evolution of modern Western society can be understood as a transition between these two cultures. [p. 711-712]
A) A Culture of Honor
Honor is a kind of status attached to physical bravery and the unwillingness to be dominated by anyone. Honor in this sense is a status that depends on the evaluations of others, and members of honor societies are expected to display their bravery by engaging in violent retaliation against those who offend them (Cooney 1998:108–109; Leung and Cohen 2011). Accordingly, those who engage in such violence often say that the opinions of others left them no choice at all…. In honor cultures, it is one’s reputation that makes one honorable or not, and one must respond aggressively to insults, aggressions, and challenges or lose honor. Not to fight back is itself a kind of moral failing, such that “in honor cultures, people are shunned or criticized not for exacting vengeance but for failing to do so” (Cooney 1998:110). Honorable people must guard their reputations, so they are highly sensitive to insult, often responding aggressively to what might seem to outsiders as minor slights (Cohen et al. 1996; Cooney 1998:115–119; Leung and Cohen 2011)… Cultures of honor tend to arise in places where legal authority is weak or nonexistent and where a reputation for toughness is perhaps the only effective deterrent against predation or attack (Cooney 1998:122; Leung and Cohen 2011:510).Because of their belief in the value of personal bravery and capability, people socialized into a culture of honor will often shun reliance on law or any other authority even when it is available, refusing to lower their standing by depending on another to handle their affairs (Cooney 1998:122–129). But historically, as state authority has expanded and reliance on the law has increased, honor culture has given way to something else: a culture of dignity. [p. 712-713]
B) A Culture of Dignity
The prevailing culture in the modern West is one whose moral code is nearly the exact opposite of that of an honor culture. Rather than honor, a status based primarily on public opinion, people are said to have dignity, a kind of inherent worth that cannot be alienated by others (Berger 1970; see also Leung and Cohen 2011). Dignity exists independently of what others think, so a culture of dignity is one in which public reputation is less important. Insults might provoke offense, but they no longer have the same importance as a way of establishing or destroying a reputation for bravery. It is even commendable to have “thick skin” that allows one to shrug off slights and even serious insults, and in a dignity-based society parents might teach children some version of “sticks and stones may break my bones, but words will never hurt me” – an idea that would be alien in a culture of honor (Leung and Cohen 2011:509). People are to avoid insulting others, too, whether intentionally or not, and in general an ethic of self-restraint prevails.
When intolerable conflicts do arise, dignity cultures prescribe direct but non-violent actions, such as negotiated compromise geared toward solving the problem (Aslani et al. 2012). Failing this, or if the offense is sufficiently severe, people are to go to the police or appeal to the courts. Unlike the honorable, the dignified approve of appeals to third parties and condemn those who “take the law into their own hands.” For offenses like theft, assault, or breach of contract, people in a dignity culture will use law without shame. But in keeping with their ethic of restraint and toleration, it is not necessarily their first resort, and they might condemn many uses of the authorities as frivolous. People might even be expected to tolerate serious but accidental personal injuries…. The ideal in dignity cultures is thus to use the courts as quickly, quietly, and rarely as possible. The growth of law, order, and commerce in the modern world facilitated the rise of the culture of dignity, which largely supplanted the culture of honor among the middle and upper classes of the West…. But the rise of microaggression complaints suggests a new direction in the evolution of moral culture.
C) A Culture of Victimhood
Microaggression complaints have characteristics that put them at odds with both honor and dignity cultures. Honorable people are sensitive to insult, and so they would understand that microaggressions, even if unintentional, are severe offenses that demand a serious response. But honor cultures value unilateral aggression and disparage appeals for help. Public complaints that advertise or even exaggerate one’s own victimization and need for sympathy would be anathema to a person of honor – tantamount to showing that one had no honor at all. Members of a dignity culture, on the other hand, would see no shame in appealing to third parties, but they would not approve of such appeals for minor and merely verbal offenses. Instead they would likely counsel either confronting the offender directly to discuss the issue, or better yet, ignoring the remarks altogether.[p.714-715]
A culture of victimhood is one characterized by concern with status and sensitivity to slight combined with a heavy reliance on third parties. People are intolerant of insults, even if unintentional, and react by bringing them to the attention of authorities or to the public at large. Domination is the main form of deviance, and victimization a way of attracting sympathy, so rather than emphasize either their strength or inner worth, the aggrieved emphasize their oppression and social marginalization. … Under such conditions complaint to third parties has supplanted both toleration and negotiation. People increasingly demand help from others, and advertise their oppression as evidence that they deserve respect and assistance. Thus we might call this moral culture a culture of victimhood because the moral status of the victim, at its nadir in honor cultures, has risen to new heights.[p.715]
The culture of victimhood is currently most entrenched on college campuses, where microaggression complaints are most prevalent. Other ways of campaigning for support from third parties and emphasizing one’s own oppression – from protest demonstrations to the invented victimization of hate-crime hoaxes – are prevalent in this setting as well. That victimhood culture is so evident among campus activists might lead the reader to believe this is entirely a phenomenon of the political left, and indeed, the narrative of oppression and victimization is especially congenial to the leftist worldview (Haidt 2012:296; Kling 2013; Smith 2003:82). But insofar as they share a social environment, the same conditions that lead the aggrieved to use a tactic against their adversaries encourage their adversaries to use that tactic as well. For instance, hate crime hoaxes do not all come from the left. [gives examples] … Naturally, whenever victimhood (or honor, or anything else) confers status, all sorts of people will want to claim it. As clinical psychologist David J. Ley notes, the response of those labeled as oppressors is frequently to “assert that they are a victim as well.” Thus, “men criticized as sexist for challenging radical feminism defend themselves as victims of reverse sexism, [and] people criticized as being unsympathetic proclaim their own history of victimization.”[p.715] [In this way, victimhood culture causes a downward spiral of competitive victimhood. Young people on the left and the right get sucked into its vortex of grievance. We can expect political polarization to get steadily worse in the coming decades as this moral culture of victimhood spreads]
The emerging victimhood culture appears to share [dignity culture’s] disdain for risk, but it does condone calling attention to oneself [as in an honor culture] as long as one is calling attention to one’s own hardships – to weaknesses rather than strengths and to exploitation rather than exploits. For example, students writing personal statements as part of their applications for colleges and graduate schools often write not of their academic achievements but instead – with the encouragement of the universities – about overcoming adversity such as a parent’s job loss or having to shop at thrift stores (Lieber 2014). And in a setting where people increasingly eschew toleration and publicly air complaints to compel official action, personal discomfort looms large in official policy. For example, consider recent calls for “trigger warnings” in college classes or on course syllabuses to forewarn students they are about to exposed to topics that cause them distress… [This is a clear link between microaggressions and trigger warnings — both make sense in a moral culture of victimhood]
What we are seeing in these controversies is the clash between dignity and victimhood, much as in earlier times there was a clash between honor and dignity…. At universities and many other environments within modern America and, increasingly, other Western nations, the clash between dignity and victimhood engenders a similar kind of moral confusion: One person’s standard provokes another’s grievance, acts of social control themselves are treated as deviant, and unintentional offenses abound. And the conflict will continue. As it does each side will make its case, attracting supporters and winning or losing various battles. But remember that the moral concepts each side invokes are not free-floating ideas; they are reflections of social organization. Microaggression complaints and other specimens of victimhood occur in atomized and diverse settings that are fairly egalitarian except for the presence of strong and stable authority. In these settings behaviors that jeopardize equality or demean minority cultures are rare and those that occur mostly minor, but in this context even minor offenses – or perceived offenses – cause much anguish. And while the authorities and others might be sympathetic, their support is not automatic. Add to this mix modern communication technologies that make it easy to publicize grievances, and the result, as we have seen, is the rise of a victimhood culture.[p.718]
[So now it should be clear why the first response of some (not most) Emory students, upon seeing “Trump 2016” written in chalk, was to claim that they felt fearful and threatened, and to run to the president of the university, James Wagner, to convince him to act. Which he did, thereby validating their beliefs and strengthening victimhood culture at Emory. Trump holds views on race that are far outside of what was the mainstream before last year, so one could argue that this event is not a mirror image of someone writing “Hillary 2016.” (See Conor Friedersdorf on this point.) But still, the students chose to impute the worst possible intent to the writer, they reacted in the most fearful way possible among all the available choices, even though none of the chalkings were threatening or racist, and they came together to demand action from the president, even though it was not clear that any action was needed. This is exactly the response that Manning and Campbell’s essay leads us to predict from students who had fully embraced victimhood culture. Anti-Trump students who had not embraced victimhood would have engaged in “self-help”: they would have simply erased the chalkings or written their own anti-Trump messages. Why bring in president Wagner?
At Heterodox Academy, we believe that victimhood culture is more likely to flourish when there is a lack of political diversity on campus — when there are no faculty members or administrators who are willing or able to challenge the political and psychological assumptions of the most radical students, and when libertarian and conservative students feel that they must keep quiet. We believe that exposure to viewpoint diversity, including political diversity, is essential preparation for life in a democracy. Universities that do not offer viewpoint diversity in their classrooms can expect to have students who panic when they encounter viewpoint diversity on their sidewalks.] [Post Script: Campbell and Manning have published a new article in 2016 addressing many of the debates and questions that arose in late 2015 about their first article on microaggressions. Please see Campus Culture Wars and the Sociology of Morality. Ungated copy here]
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