Three forms of Covid leadership

If the Covid pandemic has made one thing is clear, it is that we are interdependent in terms of risk and safety. So a collective response is required. From distancing, through ventilation, to vaccination programmes, decisions needed to be taken at the level of the whole community, society, and indeed the world. We need a coordinated response that prioritizes and supports the most urgent actions. Leadership is therefore essential. Three forms of leadership have been particularly evident over the course of the pandemic: identity leadership, coercive leadership, and laissez faire leadership. Only one of these is actually effective in enabling the collective response we need.

 

Identity leadership

This is true leadership, in that it leads to active engagement by ‘followers’. It attempts to create unity and a shared perspective on the problem and the solution, and to support effective action by the public. 

Assumptions of this approach: The public have the intention and capacity to do the right thing, if properly informed and supported. Understanding the public as part of the solution, not the problem. Treating the public as a resource and a partner.

Practices: Bring the public with you through engagement, promoting mitigations on the basis of shared identity and values. Embodying those values. Giving clear direction based on ‘who we are’ (shared interests, needs, and values). Regulations and rules (e.g., mask mandates) as a way of promoting norms and shared definitions of seriousness. Explaining the rationale behind measures. Working with community support groups, including mutual aid groups, by listening to them and supporting them materially. 

Examples: Haslam et al. offer several examples including Bonnie Henry, who focused on her connections with her fellow British Columbians get them to listen to and embrace the demanding course of action that she was proposing. But perhaps the most cited example is that of New Zealand prime minister Jacinda Adern’s use of identity rhetoric to mobilize her citizens.

Pros and Cons: May require considerable time and effort. Finding the leaders who have the required skills, background and motivation. But over two decades of research on the social psychology of leadership suggests that this approach will get the most active engagement and results.

 

Coercive leadership

The ‘command and control’ approach to managing emergencies has a long history. It occurs where the authorities have given up with, or don’t try, the more painstaking practices of engagement -- which include listening as well as talking. It represents a failure of leadership.

Assumptions of this approach: The public are a problem: they are wilfully obstructive or stupid or passive and ignorant.

Practices: As the public are assumed to be obstructive or stupid, forms of threat and punishment are foregrounded, including fines and imprisonment; and the mechanisms for such coercion are strengthened, such as surveillance and policing.

Examples: £10K fines for failing to self-isolate. Compulsory vaccination.

Pros and Cons: These approaches produce backfire effects among sections of the public, whereby the public health measures are perceived as impositions and become a site of struggle and resistance. Coercion creates long-term damage to the relationship with the authorities. It may lead to compliance in some people in the short-term, but in the longer term these people will be less likely to listen and engage with public health messages and policies.

 

Laissez faire leadership

This approach is the abdication of leadership. Under the guise of relying on public ‘common sense’ and ‘resilience’, it entails abandoning moral and practical support.

Assumptions of this approach: This approach assumes that correct understandings of risk and mitigation already exist in each individual’s ‘common sense’, that each individual is solely responsible for outcomes, and therefore that the public can be blamed (as ‘irresponsible’) when things go badly, providing a rationale for adopting the coercive approach instead.

Practices: Advice to ‘be cautious’, ‘stay alert’, and use ‘common sense’, instead of specific guidance. Emphasis on ‘personal judgement’. Dropping all rules and regulations. Limited material support.

Example: July 19th 2021 so-called ‘freedom day’ in the UK entailed dropping most of the rules and the mask mandate but failing to provide the public with the recommended education on risk and mitigation that would enable informed decisions.

Pros and Cons: ‘Common sense’ is a repository of competing ideas. Without clear guidance, exhortations like ‘be cautious’ are open to multiple interpretations: what does it actually mean in practice? Unlike rules specifying behaviour – such as ‘stay home’ – it’s not clear to do with this advice on ‘how to feel’. By individualizing judgements of risk, there is a danger of people seeing risk simply in personal terms rather than in terms of others (including those more vulnerable than themselves). Worse, insufficient material support (including proper compensation for staying home and support for safe schools) means that, even where people understand how to act safely, they don’t have the resources to do so. Without clear leadership representing the collective will and properly organized support to equip members of the public with the knowledge they need to make informed decisions, this approach risks a chaotic and dangerous individualism.

 

 

 

HOW CAN WE SAFELY RE-OPEN LIVE EVENTS?

 New briefing from Independent SAGE: https://www.independentsage.org/how-can-we-safely-re-open-live-events/ 

Health certificates for COVID-19: what our review of research evidence implies for UK ‘vaccine passport’ policies

 https://covidandsociety.com/health-certificates-covid-19-global-review-research-evidence-implies-for-uk-vaccine-passport-policies/ 

Mitigating the new variant SARS-CoV-2 virus: How to support public adherence to physical distancing

Journalists often ask me how the public will behave when the next set of Covid-19 restrictions begins. Will they accept the rules or ignore them? This matters crucially right now. With rising infections in many areas of the country, and with the new variant of the virus rampant, physical distancing and other behavioural interventions are more important than ever.

The first thing I point out in response is that adherence to most of the behavioural regulations has been very high (often over 90%) throughout the pandemic.

The second thing I say is that adherence to physical distancing and avoiding contacts with others goes up in lockdown periods This probably reflects the recognition in the public that the greater restrictions signal greater need to adopt the mitigating measures.

Yet both anecdotes and the survey data suggest that adherence to 2m physical distancing declined in early December following the end of the second ‘lockdown’. It’s worth looking more closely at these dynamics of physical distancing, because this behaviour is perhaps the most visible form of adherence, and it is the one where breaches are often the subject of critical comments.

The UCL Covid-19 Social Study (data collected up to 13^th December) shows that ‘complete’ and ‘majority’ compliance went up during the November ‘lockdown’, but that ‘as these [restrictions] have been eased in the past month, compliance has started to decrease again’.

The Office for National Statistics weekly survey for data collected in the period 2 to 6 December noted a drop (albeit small) in distancing behaviour (whereas for other protective behaviours the compliance rate remained high).

Journalists and others are ready to frame any such decline in adherence to physical distancing as public ‘fatigue’ - an ‘explanation’ we have heard from the beginning of the pandemic.

It is true, of course, that the behavioural interventions are hard to endure – and some (such as self-isolation) are a lot harder than others (such as handwashing). But recent analysis of public responses over the course of the pandemic is not consistent with the notion of ‘fatigue’. The review showed that (1) Overall adherence has been high, as already mentioned (2) There is not a linear decline (3) Intention has also remained high.

What is the real psychology that determines levels of adherence to physical distancing? There is now plenty of evidence on the psychological predictors. First, knowledge and perception of risk matter. Second, there is the belief that physical distancing is effective in providing protection. Third, a number of studies show that social norms, and in particular whether relevant others are doing the same, predicts own adherence. Fourth, group identification has been found to be a predictor, including national identification and identification with the family. Fifth, linked to this, we physically distance as a way of caring for others, and so empathy for those most vulnerable to the virus is also a predictor. Finally, a negatively predictor is low trust in government. This last point ties in with what we know about predictors of other behavioural mitigations, confidence in government action against the virus, being one of the most important.

Levels of public adherence to physical distancing have varied over time. There is evidence that key public events have affected the psychological predictors and hence adherence to distancing.

In May, there was a clear reduction in reported distancing (identified in both the ONS survey and the UCL Covid-19 Social Study) which appeared to be linked to two developments. First there was a change in the messaging (from ‘stay home’ to ‘stay alert’); this impacted upon people’s understanding of what they should actually do, as it was an injunction about how to feel rather than a specific behaviour.

Also in May, there was for some people an alienation from the government in response to the Cummings incident, which starkly revealed that while most people would be fined for breaking the rules, some would not.

There was a further decline in adherence levels in July. This appeared to be a result of a signalling effect whereby there was a media fanfare around ‘freedom’ and ‘end of lockdown’ leading up to the relaxation of restrictions on July 4th.

The decline in public adherence to physical distancing observed in early December may be due to a signalling effect similar to that in July. The positive publicity around the vaccine (approved December 2nd), the announcement of the relaxation for 5 days at Christmas (made on 24th November), and the ending of the second ‘lockdown’ (December 2nd) all came at the same time. Together they may well have communicated that risk is now lower and therefore less stringent adherence to physical distancing is required.

But with rising Covid infections in many areas of the country, and with the new variant of the virus at large, physical distancing and other behavioural interventions are more important than ever. For the public, it’s worth reminding ourselves that:

-       Physical distancing works (efficacy)

-       Most of your neighbours and wider circle are observing physical distancing most of the time (norms)

-       Think of those most vulnerable to the virus (empathy)

-       Do it for ‘us’ as a way of showing you care (group identification)

For the UK government, it’s important to avoid those actions that undermine these public beliefs and perceptions, and to increase those actions that support public understanding of and engagement with physical distancing and the other mitigating behaviours. This would mean:

-       Respond early to the threat instead of leaving it too late

-       Avoiding hyperbolic messaging on future ‘successes’

-       Provide practical advice on areas of risk and precise behavioural mitigations, in particular around close contact

After George Floyd: Why does civil unrest spread between cities?

Protests and riots that began in Minneapolis after police killed an unarmed African American have now spread to over 23 states. I recently led a large-scale programme of research on the wave of riots in England in 2011 to address the question of how such events spread. The UK and US waves were different in important ways – most obviously, in the US many of the collective events have been peaceful protests, whereas in England only the initial protest was peaceful. Yet there are some striking similarities between them, as well as with other waves of riots. This similarity suggests that some of the same processes are operating.

It's necessary to begin by examining the meaning of the precipitating incident and the social categories involved. What did ‘they’ do, and who are ‘we’?

In Minneapolis 2020, as in Tottenham in 2011 (and as in Watts 1965, Brixton 1981 and many others), actions by police officers against an individual encapsulated the whole relationship between a wider group and an institution. In each case, the violence inflicted was seen as embodying the history of relations between police and Black / African-American people, where police harassment, assault, and collective humiliation were a daily experience.

Our research found that a local history of police harassment was key predictor of which districts rioted in London in 2011. Other predictors were local deprivation and negative attitudes to the police. Research in the US has found that race is another predictor of where riots occur. These factors correlate, of course: African-Americans are more likely to live in deprived districts and to be subject to police harassment and killing.

But these factors are relatively constant. They help explain which cities riot, but they don’t tell us when and how protest or rioting in one city influences people in other cities to join a wave. 

We found three types of social-psychological processes that helped explain how a wave occurs. 

First, there is spread via a shared identity with those in other cities. This is where people in different locations each define themselves in terms of a similar shared history of injustice at racist policing and resistance to that injustice. Our interviewees said of the police killing of Mark Duggan in 2011, ‘that could have been me’ and ‘that could have been my friends’. This shared identity with those rioting in response to the killing provided a normative motivation to do the same in their own district: the police needed to be shown that they cannot get away with murder. In the case of the George Floyd events, African American identity, defined in terms of a history of police violence, is clearly a key factor leading people in many cities to feel the same sense of injustice and anger as those in Minneapolis. For these people, and for others who feel solidarity with African Americans, action to express that sense of injustice – including punishing the police – is an enactment of common identity.

Second, there is a process that social movement researchers call capacity to mobilize and protest researchers call collective efficacy. In our research, we use the term empowerment. This captures the experience of one’s social relations becoming transformed as power shifts from the police to the crowd. In the English riots, some participants didn’t necessarily identify with the original rioters. But they could see that a common outgroup -- the police – were becoming weakened. This empowered them to participate in their own area, including going beyond the initial issue to enact long-standing grievances and desires. 

People’s perceptions of the identity and empowerment of others was crucial. They came onto the streets when they not only identified with the other location or were empowered by police weakness but also believed that others locally felt the same way. This in turn was the basis of expectations of support for ingroup normative actions – in this case against the police and some properties.

The third process that helps explain riot spread concerns police perceptions. We found that previous rioting led to a heightened level of organizational vigilance in the police. This state of expectancy can lead to pre-emptive forms of police intervention -- such as violent dispersal of a non-violent crowd. Where people in the crowd experience these police actions as illegitimate and indiscriminate, there are significant unintended consequences. Such actions by police serve to unite the crowd – both those who did not originally intend to fight and those who did -- around a new norm of fighting back against the police. 

Some of the coverage of the current wave of US riots has tried to suggest that powerful agitators are involved, with the implication that the crowd is easily swayed. Like the ‘contagion’ metaphor that is so frequently employed in these contexts, it suggests an unthinking crowd and therefore detracts from the meaningfulness of crowd action. Notions of mindless influence do not explain who joins in (and who doesn’t). Nor do they explain the widespread selectivity of targets. Such notions also let the authorities off the hook. As our research has shown, and the events across the US illustrate, the spread of riots is a complex social phenomenon grounded in collective definitions of identity, injustice, and changing power relations between groups.

The psychology of physical distancing

The psychology of physical distancing - The Psychologist

Why collective behaviour will get us through the Covid-19 pandemic

Why collective behaviour will get us through the Covid-19 pandemic: Sussex psychologist Professor John Drury is among a group of behaviour scientists giving the UK government guidance during the coronavirus pandemic.