Category Archives: Work
Artifical dissemination? Aca-media and psychological research
Over the past decade, academics have been increasingly pushed by their research funders to disseminate their work outside of academic circles. One way in which this can be done is for academics to use the print and broadcast media (something that I termed as ‘aca-media’ back in 1995). Ever since I was a PhD student I have been happy to talk to the media about my research. Occasionally things go wrong and my work is misquoted and/or taken out of context but I have written many articles outlining the many advantages of academics interacting with the media.
I passionately believe that psychological research should be communicated to the public. However, I have also argued in some of my writings about ‘pop’ psychology and aca-media that psychologists who communicate their work to the public (e.g., non-academic books, magazine and newspaper articles, radio and television programmes) are sometimes ridiculed by their peers and/or told that such activities are of little use for progression in their career.
Many academic psychologists may not want a relationship with the media because of the perception that the media will somehow trivialize and/or misrepresent serious research. However, psychology is media-friendly and very popular. This is evidenced by the fact that:
- Popular psychology books are often found in the best selling book lists;
- Magazines like Psychology Today and Psychologies sell in large quantities;
- Many magazines reveal a high percentage of articles dealing with some aspect of psychological concern;
- Radio and television programmes appear to be featuring more and more psychologists.
The media can play a beneficial role in psychological research, and that a lot of good things can come out of it. Back in the late 1990s, I argued in an issue of The Psychologist that the media performs a useful service for psychologists who carry out primary research. More specifically I argued that the media can (i) stimulate research into cutting edge topics. (ii) provide publicity for the psychologist, the research, the discipline and the psychologist’s institution, (iii) provide immediate rewards, and (iv) help feed back into the academic process.
In his book Psychology Observed or The Emperor’s New Clothes, Professor Paul Kline argued that the content of print media provides a useful indicant of human behaviour. Newspapers and magazines indicate what people actually do, and they indicate what editors believe people like to read about (and is one of the reasons I try to feature topics in my blog that I think the general public would be interested in reading). On these criteria, Professor Kline argued that murder, sex, the Royal Family, wars, disasters, rape, crime, astrology, parapsychology, the occult, drugs, and violence are all of psychological significance. In fact, Kline went as far as to argue that much of scientific psychology ignores the real world setting in which we live and barely seems to touch on the subjects outlined above. Kline explained why this might be the case by outlining a number of propositions relating to the scientific method:
- Psychology studies trivial topics because of its reliance on the scientific method
- The scientific method is unsuited to some important problems in psychology
- The scientific method is adhered to because of the (i) high prestige of science which is funded better than the arts, (ii) emphasis on intellect rather than feelings, and (iii) better promotion prospects (i.e. the scientific method allows rapid publication on currently fashionable topics)
- Much of psychology is pure hermeneutics, (i.e., the study of tasks invented and elaborated by those who study them).
If Kline is right, then those psychologists who do not adhere to the scientific method will actually be left behind in the system. I have also argued in some of my articles that if psychology does not provide the information on the topics that people want to know about, then ‘pop’ psychologists will step in – people who may not even be eligible for chartered psychologist status.
Therefore, it would appear that some (maybe even most) psychologists want their research to be communicated to the general public but they appear to want someone else, preferably a non-psychologist, to do it. But what happens when someone else does do it? The main problem is that many people, both those reporting and those reading the original research, fail to interpret research findings of psychologists accurately or use the findings in a biased and/or selective manner. Such observations may provide reasons why there appears to be an increasing number of psychologists (like myself) who are popularizing their own work themselves (i.e., they do not want their work misunderstood, distorted and trivialized). However, if disseminating to the public is not valued by peers, there is little incentive for the psychologist to do so.
Many of my own research ideas have come from newspapers, magazines and other media. Quite often, these outlets will come up with an idea that has no empirical support but looks true and/or is psychologically interesting. This can provide a spur for me to some research on that topic or area. The fact that it has reached media outlets before empirical research has been done suggests that it is newsworthy. One activity I try to do is read one publication each week that I would not normally read. The idea is that such an activity might not lead immediately to a new research idea or avenue, but it could change a view of the world in some way and impact on future research. I am fortunate in the fact that every week I get numerous calls from the media asking me to comment on something. Occasionally they come up with something that stirs my imagination and which gets me thinking that their story is about a really interesting topic. Occasionally whole new lines of research have emerged on the basis of a media enquiry. The most notable examples in my own research include my work on scratchcard gambling and internet addiction.
There is no doubt that some research is more likely to be noted, reported and commented upon by the mass media than is other equally sound or important work. Research into problem solving and learning will almost always be given less media coverage, than say astrology or parapsychology, because experimental psychologists (i) deem these areas as trivial or unimportant, (ii) its subject matter not appropriate for study using the scientific method, and/or (iii) unhelpful for career progression. Professor Kline argued that research that adheres to the scientific method carries a lot of weight in the academic community and enables academics to quickly progress up the career ladder. This is not the case with dissemination of psychological research to non-specialist audiences. Many may consider the education and dissemination of psychological knowledge is important yet popularizing psychology appears to have no distinct advantages inside the academic system (although I would like to think this is changing a little).
However, one thing that is highly irritating to academics is how slow the research dissemination process is. Sometimes waiting over a year or two for a paper to be published is not a psychologist’s idea of a quick reward. At least in the media, the rewards can come quickly. If a psychologist publishes something in a newspaper or a magazine (or even on their own blog), it can be out within days and sometimes even hours. If a psychologist records something for the radio or television, again the result is often quite quick – and if it is live then at least it goes out there and then.
Many psychologists may take the line that it is not their job to generate publicity. However, media exposure can provide publicity for the psychologist, their research, the discipline, and the psychologist’s organization. Furthermore, media publicity can help an individual’s research in particular ways. Media coverage can aid a psychologist’s own self-standing and it can also help in getting a psychologist’s research known to various funding agencies. Media publicity can also be used for direct research purposes – most noticeably in participant recruitment. Although there are ethical questions to consider, news items and features in all forms of the media can help in either the recruitment of participants both in general calls for help in research and in terms of unsolicited responses. I have found this particularly useful in obtaining case studies for various behavioural addictions that I have been researching into (e.g. exercise addiction, gambling addiction, internet addiction, etc.). (For instance, my case study on eproctophilia published last year in the Archives of Sexual Behavior came about because of one of the blogs I published on the topic).
Many researchers spend a lot of time and money handing out recruitment brochures in appropriate places promising small remunerations. However, these typically attract very few people into participating and generate low response rates. Therefore, the media can be used as a creative recruitment tactic that works effectively to attract research participants. Advertisements for participants to “tell us your story” in newspapers can be a successful way of obtaining participants. However, there are likely to be some biases in terms of the background, but it is possible to get a good cross section.
Use of contacts in the media is an option but will be very selective. Talk shows and the local news are the most two obvious areas of television or radio that can be harnessed by psychologists. Telephoning popular local (and sometimes national) radio talk shows to ask for people to come forward is one possible idea. Radio shows can be very good for this. From my own personal experience, a good response can be had from being on late at night or even early Sunday morning.
Another way to generate participants is to turn a research recruitment drive into a news story. Newspapers are in the business of telling stories. To get the media’s attention, a press release must respond to that priority. Unless a psychologist is making news, by being the first to do something, they will not see your material as ‘news’. Psychologists need to tell the media a story that their readership will be interested in. In 2005, I was at a British Association for the Advancement of Science conference, where Tim Radford, the former science correspondent of The Guardian claimed that “the media is inherently lazy…they are likely pick up a story if you do the work”. That means providing the media with background facts and figures, creating context, simple key messages, lining up experts, and most importantly giving them a story. Psychologists can then tie their need (i.e., finding participants for further research) into that story. It is important to lead with a human-interest story and then add the need for research.
The key is to devise a short one-page media release (long ones will simply be passed over). The media release should have a ‘hook’ so that a journalist, when reading a release, asks “What’s new?” There are other strategies that can work for catching the attention of the media. Psychologists can tie their media releases into a news event that is already happening. For example, on Mother’s Day, a psychologist could lead with a story that links their research area to mothers.
Building ongoing relationships with the media is important and it takes time. If academic psychologists wants to get media attention, they need to support the media as well. This can be helped by making responding to media requests a high priority. If a reporter calls, help them with their story. Unfortunately their deadlines are always short so this can be a challenge. Reporters will remember the psychologist and add you to their roster of available experts. Writing ‘Letters to the Editor’ also help in getting psychologists onto media radar screens (something that I used to the point of excess and – some might say – overkill).
My guess is that many psychologists shy away from aca-media due to fears about trivialisation, misinterpretation and misrepresentation. However, if they realised what the average media journalist has to go through to get their story, perhaps they would not be so dismissive. Psychologists would perhaps appreciate the high degree of professionalism that is involved. It could be argued that the most common source of misinterpretation by the media is the psychologist communicating their research or ideas poorly to the journalist. Journalists cannot and should not be blamed for the poor communication skills of the psychologist. What I have tried to argue here is that the aca-media can be good for psychologist, and that the media can be used to help the psychologist’s research and career – something that (I hope) my own career is good evidence of.
References
Griffiths, M.D. (1995). ‘Pop’ psychology. The Psychologist: Bulletin of the British Psychological Society, 8, 455-457.
Griffiths, M.D. (1995). Pop psychology and “aca-media”: A reply to Mitchell. The Psychologist: Bulletin of the British Psychological Society, 8, 537-538.
Griffiths, M.D. (1998). Psychology and the media. The Psychologist: Bulletin of the British Psychological Society, 11, 4-5.
Griffiths, M.D. (2001). A moral obligation in aca-media? The Psychologist: Bulletin of the British Psychological Society, 14, 460.
Griffiths, M.D. (2001). Why I believe letter writing can improve your career prospects. Times Higher Education Supplement, January 5, p.14.
Griffiths, M.D. (1999). Other publication outlets: Is there life after refereed journals? In P. Hills (Ed.), Publish or Perish (pp.117-130). Dereham: Peter Francis Publishing.
Kline, P. (1988). Psychology Observed or The Emperor’s New Clothes. London: Routledge.
Radford, T. (2005, September). Comments made in a panel discussion by science journalists at the British Association for the Advancement of Science, University College, Dublin.
Career ache: Is workaholism a genuine addiction?
Please note: The following article is an extended version of an article that was recently published on Rehabs.com
The term ‘workaholism’ has been around over 40 years since the publication of Wayne Oates’ book Confessions of a Workaholic in 1971. Despite increasing research into workaholism, there is still no single definition or conceptualization of this phenomenon. In my own research into the topic, I claimed that the definitions used by other researchers didn’t really conceptualise workaholism as an addiction or if they did conceptualise it as an addiction, the criteria were different to those used when examining other behavioral addictions such as gambling addiction, Internet addiction, sex addiction, exercise addiction, and video game addiction.
Some people view workaholics as hyper-performers whereas others view workaholics as unhappy and obsessive individuals who do not perform well in their jobs. Others claim workaholism arises when a person prefers to work as a way of stopping the person thinking about their emotional and personal lives and/or are over concerned with their work and neglect other areas of their lives. Various researchers differentiate between positive and negative forms of workaholism. For instance, some view workaholism as both a negative and complex process that eventually affects the person’s ability to function properly. Others highlight the workaholics who are totally achievement oriented and have perfectionist and compulsive-dependent traits.
The most widely employed empirical approach to workaholism proposes three underlying dimensions: (i) work involvement, (ii) drive, and (iii) work enjoyment. Researchers have claimed that workaholism can be deadly and dangerous with an onset (e.g., busyness), a progression (e.g., loss of productivity, relationship breakdowns, etc.), and a conclusion (e.g., hospitalization or death from a heart attack). Psychological research has also shown links between workaholism and personality types including those with Type A Behavior Patterns (i.e., competitive, achievement-oriented individuals) and those with obsessive-compulsive traits. The condition is generally characterized by the number of hours spent on work, and the inability to detach psychologically from work.
Reliable statistics on the prevalence of workaholism are hard to come by although a review that I published with some colleagues in 2011 based on all published studies up to that point estimated a prevalence rate of about 10% in most countries that had carried out empirical studies. Whether or not workaholism is a bona fide addiction all depends on the operational definition that is used. In one of my papers, I argued the only way of determining whether non-chemical (i.e., behavioral) addictions (such as workaholism) are addictive in a non-metaphorical sense is to compare them against clinical criteria for other established drug-ingested addictions. However, most people researching in the field have failed to do this. I operationally define addictive behavior as any behavior that features what I believe are the six core components of addiction (i.e., salience, mood modification, tolerance, withdrawal symptoms, conflict and relapse). Any behavior (e.g., work) that fulfils these six criteria would be operationally defined as an addiction. In relation to workaholism, the six components would be:
- Salience – This occurs when work becomes the single most important activity in the person’s life and dominates their thinking (preoccupations and cognitive distortions), feelings (cravings) and behavior (deterioration of socialized behavior). For instance, even if the person is not actually working they will be constantly thinking about the next time that they will be (i.e., a total preoccupation with work).
- Mood modification – This refers to the subjective experiences that people report as a consequence of working and can be seen as a coping strategy (i.e., they experience an arousing ‘buzz’ or a ‘high’ or paradoxically a tranquilizing feel of ‘escape’ or ‘numbing’).
- Tolerance – This is the process whereby increasing amounts of work are required to achieve the former mood modifying effects. This basically means that for someone engaged in work, they gradually build up the amount of the time they spend working every day.
- Withdrawal symptoms – These are the unpleasant feeling states and/or physical effects (e.g., the shakes, moodiness, irritability, etc.), that occur when the person is unable to work because they are ill, on holiday, etc.
- Conflict – This refers to the conflicts between the person and those around them (interpersonal conflict), conflicts with other activities (social life, hobbies and interests) or from within the individual themselves (intra-psychic conflict and/or subjective feelings of loss of control) that are concerned with spending too much time working.
- Relapse – This is the tendency for repeated reversions to earlier patterns of excessive work to recur and for even the most extreme patterns typical of the height of excessive working to be quickly restored after periods of control.
Using these components, I and some of my Norwegian colleagues at the University of Bergen developed a new ‘work addiction scale’. We believe the scale may add value to work addiction research and practice, particularly when it comes to facilitating treatment and estimating prevalence of work addiction in the general population worldwide. The scale has been psychometrically validated and comprises seven simple questions (see end of article). We recently used this scale on a nationally representative Norwegian sample and found that 8% of our participants were addicted to work using this new instrument.
It’s also worth noting that some academics view workaholism as much a ‘system addiction’ as an individual one. Although the manifestations of workaholism are at the level of the individual, workaholic behavior is socially acceptable and even encouraged by major organizations. For employees, an organization can provide the structure and/or the mechanisms and dynamics for both the addictive substance (e.g., adrenalin) and/or the process (i.e., work itself).
Addictions always result from an interaction and interplay between many factors including the person’s biological and/or genetic predisposition, their psychological constitution (e.g. personality factors, unconscious motivations, attitudes, expectations, beliefs, etc.), their social environment (i.e. situational characteristics) and the nature of the activity itself (i.e. structural characteristics). This could be described as a ‘global model’ of addiction that goes beyond an individual biopsychosocial approach. Each of these three general sets of influences (i.e. individual, structural and situational) can be subdivided much further depending on the type of addiction, and can also be applied to workaholism.
For instance, the structural characteristics of work can include such things as the type of work (e.g., manual or non-manual; proactive or reactive; stimulating or non-stimulating), the familiarity of the work (e.g., novel or repetitive), number of hours per day or week spent doing the work, the flexibility of how the work fits into the daily and/or weekly routine of the worker, and direct and/or indirect financial rewards (e.g., amount of salary, medical insurance, pension, bonus payments, etc.). There are also the individual and idiosyncratic rewards of the job. The situational characteristics of work can include the organization’s work ethos and policies, the relationship dynamics between co-workers (e.g., the amount of collegiality between the workers and their line managers and/or fellow colleagues), social facilitation effects (i.e., working alone or working with others), the esthetics of the work environment (e.g., lighting, décor, colour in workspace), and the physical comfort and surroundings of workspaces (e.g., ‘heating, seating and eating’ facilities). The situational and cultural infrastructure of the workplace setting may therefore contribute and facilitate excessive working that in some individuals may lead to a genuine addiction.
It would appear that the integration of the three sets of characteristics (individual, situational and structural) combine to produce a variety of reinforcers such as financial rewards, social rewards, physiological rewards, and psychological rewards. One or more of these has the potential to induce addictive behavior as the basis of all addictive behavior is habitual reward and reinforcement. It is very clear that many contemporary research paradigms are insular and inadequate in explaining addiction to work.
Workaholism is a multifaceted behavior that is strongly influenced by contextual and structural factors that cannot be encompassed by any single theoretical perspective. These factors include variations in behavioral work involvement and motivation across different demographic groups, structural characteristics of work activities, and the developmental or temporal nature of addictive work behavior. Therefore, research into, and clinical interventions for workaholism, are best served by a biopsychosocial approach. More specifically, addictions (including workaholism) do not occur in a vacuum and successful interventions for workaholics have to take into account not just biological and/or genetic predispostions, psychological constitution (including attitudes, expectations and personality factors), and psychosocial factors, but also the social environment of where the work takes place, and the inherent structurally rewarding properties of work itself.
The Bergen Work Addiction Scale (BWAS)
The BWAS uses just seven basic criteria to identify work addiction, where all items are scored on the following scale: (1)=Never, (2)=Rarely, (3)=Sometimes, (4)=Often, and (5)=Always. The seven items are:
– You think of how you can free up more time to work
– You spend much more time working than initially intended
– You work in order to reduce feelings of guilt, anxiety, helplessness and depression
– You have been told by others to cut down on work without listening to them
– You become stressed if you are prohibited from working
– You deprioritise hobbies, leisure activities, and exercise because of your work
– You work so much that it has negatively influenced your health
If you respond ‘often’ or ‘always’ on at least four of the seven items it may be indicative of being a workaholic. Although there are other ‘workaholism’ scales that have been developed, this is the first scale to use core concepts of addiction found in other more traditional addictions.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Andreassen, C.S., Griffiths, M.D., Hetland, J. & Pallesen, S. (2012). Development of a Work Addiction Scale. Scandinavian Journal of Psychology, 53, 265-272.
Griffiths, M.D. (2005). Workaholism is still a useful construct. Addiction Research and Theory, 13, 97-100.
Griffiths, M.D. (2011). Workaholism: A 21st century addiction. The Psychologist: Bulletin of the British Psychological Society, 24, 740-744.
Matuska, K.M. (2010). Workaholism, life balance, and well-being: A comparative analysis. Journal of Occupational Science, 17, 104-111.
Schaufeli, W.B., Taris, T.W., & Bakker, A.B. (2006). Doctor Jekyll or Mr Hyde? On the differences between work engagement and workaholism. In R. Burke (Ed.), Workaholism and long working hours (pp. 193-217). Cheltenham: Edward Elgar.
Sussman, S., Lisha, N. & Griffiths, M.D. (2011). Prevalence of the addictions: A problem of the majority or the minority? Evaluation and the Health Professions, 34, 3-56.
van Beek, I., T.W., Taris, & Schaufeli, W.B. (2011). Workaholic and work engaged employees: Dead ringers or worlds apart? Journal of Occupational Health Psychology, 16, 468-482.
Chewing it over: Luis Suárez and the psychology of biting
Last week I was one of the millions of football fans that watched the Uruguayan footballer Luis Suárez sink his teeth into the shoulder of Giorgio Chiellini during the Uruguay versus Italy World Cup match. Straight after the match I jokingly tweeted a link to one of my previous blogs on the psychology of sexual biting (known as odaxelagnia). My tweet simply said “Maybe Luis Suárez has an undiagnosed odaxelagnia disorder” followed by a link to my article. The next day, I got a call from a journalist from Daily Telegraph newspaper (Harry Wallop) who was writing an article on why we find the act of biting so shocking.
I’m admittedly no expert on biting but I spent 15 minutes talking to the Telegraph about some of the possible psychological reasons and explanations for human biting in adults. The journalist specifically wanted to know why the act of biting was so shocking. Very little of what I said made it into the published Telegraph article. In fact, the only quotes attributed to me were embedded within a section involving Freudian explanations for biting:
“Suárez may not be found to have committed an offence. But it is clear that an adult biting another in public is much more disturbing than throwing a punch, even if both might be criminal assault. Dr Mark Griffiths, a psychologist at Nottingham Trent University, says: ‘How many times in football have we seen fisticuffs, elbowing, even headbutting? All these things are awful, but they have become almost part and parcel of the game. But biting is so rare, that is one of the reasons why it is so shocking’. Also, psychologists explain, biting shocks us because it involves using an intimate and soft body part that one normally associates with pleasure. And here we touch on a basic tenet of Freudianism. According to the founding father of psychoanalysis, all sexual pleasure and anxieties are rooted in different periods of childhood, the first of which is the oral stage, when babies explore the world through their mouths. Toddlers often then go on to bite to attract attention and will continue doing so until a parent teaches them otherwise. Behaviour learnt in the oral stage of development is the explanation, Freudians believe, for everything from a predilection for chewing pencils all the way to full-blown vampirism. It is no coincidence that Freud wrote his seminal work on psychosexual theories within a decade of the publication of Bram Stoker’s Dracula. The vampire, spreading fear in a sexually repressed society, is a powerful metaphor”.
Anyone that knows me knows that I am no fan of Freudian theory. I find him interesting to read but many of his theories can’t be falsified using the scientific method. If his theories can’t be empirically tested then I have little time to take his theories seriously. (For instance, in my main field of gambling addiction, Signund Freud speculated that gambling was unconscious substitute for masturbation and an act of psychic masochism). However, I do believe that many people have unconscious thoughts and desires and that sometimes people simply do not know why they did what they did. Maybe Suárez’ most recent biting incident was no different. Maybe there was no premeditation and that his bite into Chiellini’s shoulder was simply instinctive. Maybe it was a classically conditioned response going back to his childhood.
One of the most surprising aspects in the aftermath of the whole incident is how Suárez’ teammates, his manager, and even the Uruguayan President Jose Mujica, defended his actions. If an England player had done the same thing, I can’t imagine David Cameron welcoming him back to the country. My partner (who is also a psychologist) and I were talking with our children about Suárez’ actions after the game as they both kept asking about why Suárez would bite someone during a game. We speculated that because Suárez has been great footballer all his life, biting incidents that occurred during his childhood may not have been treated and acted upon in the same way in someone not quite so talented. In short, maybe his biting behaviour was tolerated rather than being punished because he was always told what a gifted individual he was.
While being interviewed by the Telegraph, I also speculated that Suárez’ biting may have been some kind of a stress-based reaction. At the time of the bite in the match, Uruguay were heading out of the tournament (as Italy only needed a draw to progress and the score was 0-0). Maybe Suárez’ felt Uruguay were being pushed into a psychological corner by Italy and the biting was symptomatic of feeling under stress. Although rare, Suárez is not the first sportsman to bite an opponent. Many people will recall Mike Tyson biting a piece out of Evander Holyfield’s ear. Less high profile cases include the rugby union players Johan Le Roux (of South Africa) and Dylan Hartley (England). These other cases somehow seem less shocking than that of Suárez. In the Telegraph article, other psychologists were interviewed. Professor David Wilson (Birmingham City University) was quoted as saying:
“To bite someone, you have to get very close, you have to put your head – the place you want to protect the most in a conflict – right up against them…Think about what this does. It literally marks your partner as belonging to you. In evolutionary terms, there are many animals who bite their mates as a way of controlling them before engaging with them sexually. Try as we might, it is hard to escape the sexual nature of biting. It is sometimes even used as a method of attack during sexual crimes…It is nearly always a form of sadism. Often I’d be looking at children who had been bitten by a paedophile or women who had been bitten on their sexual organs. I really don’t want to over-egg it, but Suárez has a mild psychological issue”.
Dr. Saima Latif wrote an article for the Daily Telegraph and asserted that Suárez needs psychological help (i.e., anger management therapy). He (like I) speculated as to why Suárez had bitten Giorgio Chiellini although Latif’s angle was more Freudian and psychodynamic. He wrote:
“Biting is an act borne of frustration, stress and loss of control. Luis Suárez is likely to have felt humiliated and put down in some way that he wanted to get one over on his opponent…Research shows that the most violent period of our lives is when we are between three and four years old. That is the most aggressive stage of development, because if we don’t get what we want, we fight and lash out. It’s also the stage when the Id takes over; a basic instinct when we can’t control our temperament. It’s a possibility that Suárez thought his provocation would lead to his opponent retaliating and then being sent off. However, given that he may also be sent off for biting, this reasoning is slightly more remote.Perhaps his biting started in childhood and was triggered by something, perhaps he was bitten in turn. To get to the root of the problem and address it effectively he does require psychological therapy which looks at the more deep-seated issues that might be of concern”.
Watching Suárez being interviewed after the game, I’m still amazed how trivial he thought the incident to be (“these things happen in football”). He believed he had done nothing wrong and like a child that has been caught doing something wrong he tried to deflect the blame elsewhere. As Dr. Latif noted:
“Most children, when they are confronted with something they have done, will immediately take recourse in lying. The fact that this is a repeated action shows that it is habitual, rather than pathological. It is his particular technique, which makes you wonder how many time’s he’s done it off the pitch”.
Maybe we’ll never know why biting an opponent is part of Suárez’ non-footballing behavioural repertoire on the field. However, that doesn’t mean we should stop hypothesizing about what caused the behaviour in the first place.
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Latif, S. (2014). Luis Suarez needs therapy to overcome urge to bite. Daily Telegraph, June 25. http://www.telegraph.co.uk/sport/football/players/luis-suarez/10925060/Luis-Suarez-needs-therapy-to-overcome-urge-to-bite.html
Wallop, H. (2014). Luis Suárez and the Bite. Daily Telegraph, June 26. Located at: http://www.telegraph.co.uk/sport/football/players/luis-suarez/10925858/Luis-Suarez-and-the-Bite.html
No pain, no gain: A brief look at religious self-flagellation
In previous blogs, I have looked at various aspects of sexually masochistic behaviour. However, some masochistic behaviours have religious (rather than sexual) motivations. Many people’s first awareness of religious masochism might have been Paul Bettany’s portrayal of the self-flagellating albino Catholic monk (Silas) in The Da Vinci Code film (based on Dan Brown’s bestseller). Silas was a member of Opus Dei, a branch of the Catholic Church that has a reputation of being highly secretive. The inflicting of pain upon oneself by Opus Dei adherents is one of a number of self-initiated behaviours involved in the practice of mortification. According to the Wikipedia entry on Opus Dei:
“Mortification the voluntary offering up of discomfort or pain to God; this includes fasting, or in some circumstances self-inflicted pain such as self-flagellation. Mortification has a long history in many world religions, including the Catholic Church. It has been endorsed by Popes as a way of following Christ, who died in a bloody crucifixion and who gave this advice: ‘let him deny himself, take up his cross daily and follow me’ (Lk 9:23). Supporters say that opposition to mortification is rooted in having lost (1) the ‘sense of the enormity of sin’ or offense against God, and the consequent penance, both interior and exterior, (2) the notions of ‘wounded human nature’ and of concupiscence or inclination to sin, and thus the need for ‘spiritual battle’, and (3) a spirit of sacrifice for love and ‘supernatural ends’, and not only for physical enhancement. Critics claim that such practices that inflict pain are counterproductive given modern advances. As a spirituality for ordinary people, Opus Dei focuses on performing sacrifices pertaining to normal duties and to its emphasis on charity and cheerfulness. Additionally, Opus Dei celibate members practise ‘corporal mortifications’ such as sleeping without a pillow or sleeping on the floor, fasting or remaining silent for certain hours during the day”.
According to a BBC news story on why Catholics engage in self-flagellation the article asserted that such behaviour is acted out for symbolic purposes during penitential processions (typically in Mediterranean countries during Lent – to remind devout believers that Jesus was whipped before he was crucified). It was even alleged that Pope John Paul II (who was made a saint by the Catholic church earlier this week) possibly engaged in self-flagellation. Other devotees in other countries (such as the Philippines, and some South American countries) participate in ‘Passion Plays’ where people will engage in painful practices that draw blood.
Last year, I was interviewed about religious self-harm as part of the television series Forbidden – a program on which I was the resident psychologist. The documentary focused on a man from Brazil (Adriano Da Silva) who was totally devoted to God. However, weekly praying wasn’t enough to prove their dedication and faith. As the production notes reported:
“They are hardcore penitents who feel to get closer to God you need to endure the literal suffering of Jesus Christ – you need to cut yourself with razor blades…[Adriano is a] very spiritual man, he prays many times a day, reads his bible, and attends church. However, Adriano is about to take his faith to a completely new level. He’s about to undergo the biggest change of his young life. He is about to become the leader of a group of hardcore and extreme religious penitents, The Brotherhood of Canindezinho. He’s been in training for this moment for a long time, self inflicted punishment is what being a penitent is all about. He’s gone without food for days, walked for miles and miles in the desert to get closer to God. But before he can become leader he must do something he’s never done before. He must make a leap of faith he’s observed for years but always been too frightened to go ahead with. On the biggest day of their religious calendar, Adriano will self-flagellate for the first time, cutting himself with blades until the blood runs down his back and drips to the street below”.
Adriano was taking over as the leader of the ‘Brotherhood of Canindezinho’ (Chico Varela). In fact, Chico was the person that taught Adriano how to attach the razor blades to the string and mentored him through the process of how to psychologically prepare himself for the self-inflicted harm he was about to undertake. His first self-flagellation took place in front of his fellow penitents in the resurrection ritual – the largest religious event of the Brotherhood calendar:
“This is a mass self-flagellations event where The Brotherhood of Canindezinho join up with a neighbouring group of penitents – The Brotherhood of Varzea Alegre [led by Antonio Viera]. They will meet up in the local town square and then drag a giant cross through the town till they get to the cemetery. It is here that they will then begin to cut themselves. Chico will be performing a vital task during the event. He’ll be monitoring Adriano and the other penitents to ensure their safety so that they don’t lose too much blood. ‘When consumed with the passion of the Christ it is easy to lose yourself in the pain, your own safety becomes secondary, this is why it’s important for us to look after our fellow Brothers’. The sun goes down over the cemetery and still the penitents continue to lash themselves…As blood drips down, the penitents report feeling no pain or withstanding the pain for a higher purpose: ‘Jesus gives me the power’, says a penitent”
For the Brotherhood of Canindezinho, the purpose of self-flagellation ritual is to (i) purify their soul and redeem them on unholy acts, such as women and alcohol, as a step to be closer to God; and (ii) thank God for granting them graces they previously petitioned for (e.g., somebody recovering from a serious illness or somebody that got themselves out of a serious financial situation). The television production notes also reported that:
“The selected penitents take their shirts off, at once, and go at it. They self-flagellate for 20 minutes, approximately, hitting their backs with sharp razor blades attached to the end of a string relentlessly. Children, from age 10 up can also participate in the ritual. Women, on the contrary cannot, since they are already believed to be ‘sufferers’. Once the self-flagellating is over, the penitents put their shirts back on – as if nothing just happened, and go home to cleanse the wounds”.
Other articles on religious flagellation (such as one by Geoffrey Abbott in the online version of Encyclopaedia Britannica) also claim that self-flagellation is used as a way to drive out evil spirits, to purify, and “as an incorporation of the animal power residing in the whip” but that none of these reasons encompass the whole range of the religious custom. In fact, Abbott claimed:
“In antiquity and among prehistoric cultures, ceremonial whippings were performed in rites of initiation, purification, and fertility, which often included other forms of physical suffering. Floggings and mutilations were sometimes self-inflicted. Beatings inflicted by masked impersonators of gods or ancestors figured in many Native American initiations. In the ancient Mediterranean, ritual floggings were practiced by the Spartans, and Roman heretics were whipped with thongs of oxtail, leather, or parchment strips, some being weighted with lead”.
During my research for this article, I came across numerous academic papers that noted religious and cultural factors may influence self-harm but none of these papers indicated how prevalent religious self-harm was (but I am assuming it was rare given the lack of statistics). Given that we know little about the incidence or prevalence of such behaviour, this is certainly an area worthy of further academic research.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Abbott, G. (2013). Flagellation. Encyclopaedia Britannica Online, June 6. Located at: http://www.britannica.com/EBchecked/topic/209255/flagellation
Babiker, G. & Arnold, L. (1997). The Language of Injury: Comprehending Self-Mutilation. Leicester: British Psychological Society Books
BBC News (2009). Why do some Catholics self-flagellate? November 24. Located at: http://news.bbc.co.uk/1/hi/magazine/8375174.stm
Walsh, B.W. & Rosen, P.M. (1988) Self-Mutilation: Theory, Research and Treatment. New York:Guilford Press.
Wikipedia (2014). Mortification of the flesh. Located at: http://en.wikipedia.org/wiki/Mortification_of_the_flesh
Wikipedia (2014). Opus Dei. Located at: http://en.wikipedia.org/wiki/Opus_Dei
Fanable Collector: A personal insight into the psychology of a record-collecting completist
Regular readers of my blog will know that I have described myself as a “music obsessive” and that I am an avid record and CD collector. When I get into a particular band or artist I try to track down every song that artist has ever done – irrespective of whether I actually like the song or not. I have to own every recording. Once I have collected every official recording I then start tracking down unofficially released recordings via bootlegs and fan websites. I have my own books and printed lists (i.e., complete discographies by specific bands and solo artists) that I meticulously tick off with yellow highlighter pen. (In some ways, I am no different to a trainspotter that ticks off train numbers in a book).
I wouldn’t say I am a particularly materialistic person but I love knowing (and feeling) that I have every official recorded output by my favourite musicians. My hobby can sometimes cost me a lot of money (I am a sucker for deluxe box sets) although most of the time I can track down secondhand items and bargains on eBay and Amazon relatively cheaply (plus I have downloaded thousands of bootleg albums for free from the internet). Tracking down an obscure release is as much fun as the listening of the record or CD (i.e., the ‘thrill of the chase’). Almost every record I have bought over the last decade is in mint condition and unplayed (as many records now come with a code to download the record bought as a set of MP3s).
As a record collector, one of the things that make the hobby both fun and (at the same time somewhat) infuriating is the number of different versions of a particular song that can end up being released. As a collector I have an almost compulsive need to own every version of a song that an artist has committed to vinyl, CD, tape or MP3. However, I am grateful that I am not the type of collector that tries to own every physical record/CD released in every country. (My love of The Beatles would mean I would be bankrupt). I only buy releases in other countries if it contains music that is exclusive to that country (e.g., many Japanese CD releases contain one or two tracks that may not be initially released in any other country).
For most artists that I collect from the 1960s to early 1980s, it is fairly easy to collect every officially released song. Artists like The Beatles may have up three to four official versions of a particular song (the single version, the album version, a demo version, a version from another country with a different edit, etc.). With bootleg recordings, the number of versions might escalate to 30 or 40 versions by including live versions, every studio take, etc.). It can become almost endless if you start to collect bootleg recordings of every gig by your favourite artists. (I know this from personal experience).
It was during my avid record buying days in the early 1980s that the ‘completist’ in me started to take hold. Some of you reading this may recall that in 1984, Frankie Goes To Hollywood (FGTH) became only the second band ever to reach the UK No.1 with their first three singles – ‘Relax’, ‘Two Tribes’ and ‘The Power of Love’ (the first band being – not The Beatles, but their Liverpool friends and rivals – Gerry and The Pacemakers). One of the reasons that FGTH got to (and stayed for weeks at) number one was there were thousands of people like me that bought countless different versions of every variation of every single released. For instance, not only did I buy the standard 7”, 12”, cassettes, and picture discs of both ‘Relax’ and ‘Two Tribes’, I bought every new mix that FGTH producer Trevor Horn put out.
Every week, all of the money that I earned from my Saturday job working in Irene’s Pantry would go on buying records from Castle Records in Loughborough. I didn’t care about clothes, sweets, books, etc. All I cared about outside of school was music. Some of my hard earned money went on buying the NME (New Musical Express) every Thursday along with buying other music weeklies if my favourite bands were featured (Melody Maker, Record Mirror, Sounds and Smash Hits to name just a few).
When I got to university to study Psychology at the University of Bradford, my love of music and record buying increased. Not only did I discover other like-minded people but Bradford had a great music scene. One of the first things I did when I got to university was become a journalist for the student magazine (Fleece). Within seven months I was one of the three Fleece editors and I was in control of all the arts and entertainment coverage. The perks of my (non-paid) job was that (a) I got to go to every gig at Bradford University for free, (b) I was sent lots of free records to review for the magazine (all of which I kept and some of which I still have), and (c) I got to see every film for free in return for writing a review. I couldn’t believe my luck.
During this time (1984-1987) my three favourite artists were The Smiths, Depeche Mode, and (my guilty pleasure) Adam Ant. I devoured everything they released (especially The Smiths). As a record collector I not only loved the Smiths music but I loved the record covers, the messages scratched on the vinyl run-out grooves, and Morrissey’s interviews in the music press. It was also during this period that I discovered other bands that later went onto become some of my favourite bands of all time (Propaganda and The Art of Noise being the two that most spring to mind). As a Depeche Mode fan, collecting every track they have ever done has become harder and harder (and more expensive) as they were arguably one of the pioneers of the remix. Although Trevor Horn and the ZTT label took remixing singles to a new level for record collectors, it was Depeche Mode that arguably carried on the baton into the 1990s.
During 1987-1990, my record buying subsided through financial necessity. I was doing my PhD at the University of Exeter and the little money I had went on food, rent, and travel (to see my then girlfriend who lived over 300 miles away). I simply didn’t have the money to buy and collect records the way I had before. Buying singles stopped but I would still buy the occasional album. This was the only period in my life that I didn’t really buy music magazines. (My thinking was that if I didn’t know what was being released I couldn’t feel bad about not buying it).
In the summer of 1990 I landed my first proper job as a Lecturer in Psychology at Plymouth University. For the first time in my life I had a healthy disposable income. My first purchase with my first pay cheque was an expensive turntable and CD player. I also bought loads of CD albums on my growing wish list. What I loved about my hobby was that I could do it simultaneously with my job (i.e., I could listen to my favourite bands at the same time as preparing my lectures or writing my research papers – something that I still do to this day).
When CD singles became popular in the 1990s I became a voracious buyer of music again. Typically bands would release a single across multiple formats with each format containing tracks exclusive to the record, CD and/or cassette. Artists like Oasis and Morrissey (two of my favourites during the 1990s) would release singles in three or four formats (7” vinyl, 10”/12” vinyl, CD single, and cassette single) and I would buy all formats (and to some extent I still do). It was a collector’s paradise but I could afford it. In fact, not only could I afford to buy all the music I wanted, I could buy all the monthly music magazines at the time (Vox, Select, Record Collector, Q, and then a little later Uncut and Mojo), and I could go to gigs and still have money left over.
Since the mid-1990s only one thing has really changed in relation to my music-buying habits and that is there are less and less new bands that I have become a fan of. I still buy lots of new music but I don’t tend to collect the work of contemporary bands. However, the music industry has realized there are huge amounts of money to be made from their back catalogues. I am the type of music buyer that will happily buy a ‘classic’ album again as long as it has an extra disc or two of demo versions, rarities, remixes, and obscure B-sides, that will help me extend and/or complete music collections by the bands I love. Over this year I have already bought box sets by The Beatles, The Velvet Underground, Throbbing Gristle, and David Bowie (to name just four). I have become a retro-buyer but I still crave “new” music by my favourite artists. Yes, I love music and it takes up a lot of my life. However, I am not addicted. My obsessive love of music adds to my life rather than detracts from it – and on that criterion alone I will happily be a music collector until the day that I die.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Belk, R.W. (1995). Collecting as luxury consumption: Effects on individuals and households. Journal of Economic Psychology, 16(3), 477-490.
Belk, R.W. (2001). Collecting in a Consumer Society. New York: Routledge.
Moist, K. (2008). “To renew the Old World”: Record collecting as cultural production. Studies in Popular Culture, 31(1), 99-122.
Pearce, S. (1993). Museums, Objects, and Collections. Washington, D.C.: Smithsonian Institution Press.
Pearce, S. (1998). Contemporary Collecting in Britain. London: Sage.
Reynolds, S. (2004). Lost in music: Obsessive music collecting. In E. Weisbard (Ed.), This Is Pop: In Search of the Elusive at Experience Music Project (pp.289-307). Cambridge, MA: Harvard University Press.