Social Science Bites

This Social Science Bites podcast offers a dollop of good news and heaping helping of bad. The good news is that since the end of American Civil War the economic condition of Back Americans has improved, using as a comparison the presumed status quo population of white Americans. According to Princeton University economist Ellora Derenoncourt, this "wealth gap" has fallen from 60-to-one to six-to-one in the intervening 160 years. While that's heartening, as Derenoncourt details for interviewer David Edmonds, that six-to-one gap hasn't budged since the 1950s. The academic, the founder and faculty director for Princeton's Program for Research on Inequality, breaks down that stall using historical data, parsing out differences between classes and also discussing the difference between income and assets. "Income," she notes, "has its own growth process, and income between the two groups has been converging over the last 150 years, and savings from income helped Black Americans accumulate some wealth, driving the racial wealth gap down." But as incomes came closer, accumulated assets and the wealth derived from that have only inched closer, driven in part by generational wealth, especially in housing. "[F]or most Americans, housing is their wealth," she explains. "And we can keep going down the distribution to ask, '"'When is it the case that white Americans at this point in the distribution are mostly renters versus homeowners?'"' That's where we're going to start to see these dynamics of the wealth gap shift. Derenoncourt closes with some policy ideas that could accelerate closing the gap, including the politically hot topic of slavery reparations.

There is a value to shared knowledge that tends to go unrecognized because it's so ubiquitous. Nonetheless, experimental psychologist Steven Pinker explains in this Social Science Bites podcast, common knowledge underlies things like paper money, governance, and even coral reefs. And common knowledge, he makes clear to host David Edmonds, "does not have its ordinary sense of conventional wisdom or an open secret or something that everyone knows, but rather something that everyone knows that everyone knows, and everyone knows that, and everyone knows that, and so on, ad infinitum." Possing that shared knowledge – and the knowledge that others share that knowledge – creates the conditions for coordination, and thus action beyond what an individual could achieve. That's the reason, he says, "that autocrats fear common knowledge of the regime's shortcomings is that no regime has the firepower to intimidate every last citizen." Pinker, the Johnstone Professor of Psychology at Harvard University, details his understanding of the virtues and vices of common knowledge in his most recent book, When Everyone Knows That Everyone Knows...: Common Knowledge and the Mysteries of Money, Power, and Everyday Life. The book, his 13th, continues his streak as one of the most publicly recognized of public intellectuals, including recognition as one of Foreign Policy's "World's Top 100 Public Intellectuals" and Time's "100 Most Influential People in the World Today." He is also only the second (so far) returning guest to Social Science Bites, having addressed violence and human nature in a 2012 podcast.

A key insight social anthropologist Mukulika Banerjee had while observing electoral behavior in a Bengali village was that -- at least in the India of that moment -- elections were sacred. This was not a religious epiphany but a cultural one; at the center was not a figure, religious or political, but an ideal - democracy. Banerjee has explored her insights in the years since in a variety or formats, but academic and popular, ranging from her written work like 2021's Cultivating Democracy: Politics and citizenship in agrarian India or 2014's Why India Votes? to a 2009 radio documentary for the BBC specifically titled "Sacred Elections." In this Social Science Bites podcast, the professor at the London School of Economics reviews much of the underlying scholarship behind those works, then explores with host David Edmonds the de-sanctification of democracy in both India and the Global North in the years since. "I think what has happened ... in the US and in the UK," she explains, "is a complacency that regardless of whether you do your little bit, whether it is literally just turning up to vote or learning to organize and be informed politically, is going to happen regardless of whether you do it or not. And because of this complacency, is precisely why these degenerations of democracy have happened." Banerjee is the founding series editor of Routledge's Exploring the Political in South Asia and is also working on a grant from the Indo-European Networking Programme in the Social Sciences on Explanations of Electoral Change in Urban and Rural India. This year, courtesy of a British Academy-Leverhulme Senior Fellowship, she is on a research sabbatical studying the nexus of democracy and taxation.

In 2016 psychologist Paul Bloom wrote a book titled Against Empathy: The Case for Rational Compassion (a naming decision he still wrestles with). In the book, as in his career and in this Social Science Bites podcast, Bloom deconstructs what is popularly meant by empathy. "Everybody seems to have their own notion," he tells interviewer David Edmonds, "and that's totally fine, but we end up talking past each other unless we're clear about it." And so he outlines several widely used definitions -- think compassion, for example -- before offering several more scholarly ways of viewing empathy, such as "cognitive empathy" and "emotional empathy." A key to understanding his work is that Bloom is not actually against empathy, at least not in general, even though he tells Edmonds, "I think empathy is -- in some way -- a great cause for our worst behavior." But the use of what he terms "emotional empathy" concerns him because, as he explains, it's not evenly distributed or applied, and thus allows harm to occur under the guise of benevolence. "Empathy is sort of vulnerable to all the biases you would think about. This includes the traditional in-group, out-group biases -- race, nationality, religion. It includes attractiveness -- it's easier to feel empathic for somebody who's cute versus someone who's ugly." Bloom and Edmonds also discuss how empathy leaches into the realm of artificial intelligence, where what might be judged empathetic responses from AIs can devolve into a humanity-extracting feedback loop. In his work as a professor of psychology at the University of Toronto, and as the Brooks and Suzanne Ragen Professor Emeritus of Psychology at Yale University, Bloom studies how children and adults make sense of the world, with, as his website notes, "special focus on pleasure, morality, religion, fiction, and art." He is editor of the journal Behavioral and Brain Sciences, and has written a number of public-facing books, including 2016's Against Empathy, Psych: The Story of the Human Mind, and The Sweet Spot: The Pleasures of Suffering and the Search for Meaning.

What does your accent – and yes, every speaker has one – say about you? Or perhaps the better question is, what do others hear in your accent? These are the sorts of questions that Devyani Sharma, a professor of language and communication at Oxford's Worcester College, asks every day, especially about the many English speakers around the world. In this Social Science Bites podcast, Sharma takes a deep dive into the accents of Britain, where accents have famously been used as markers of social status for years. As she tells interviewer David Edmonds, "the UK stands out as a country that's organized its whole social system around accent for a very long time." While that's been true historically, Sharma's own research and public service – through projects like Generations of London English, Dialect Development and Style in a Diasporic Community, and the Accent Bias Britain online resource – has helped reduce the negatives around that. As she details for Edmonds, "Interestingly, just a reminder that 'you might be relying on accent as a shortcut and please don't' was enough to change recruiters' behavior. It doesn't always happen with gender and race anymore, and my sense is that's because the message has been saturated. People are annoyed to be reminded before doing a recruiting task, but they haven't thought as much about how much they use accent when judging people."

Frank Keil, a professor at Yale specializing in psychology and linguistics, dives into the importance of causal thinking. He explains how children naturally ask numerous 'why' questions, which dramatically decline as they grow older, leading to a shallow understanding of the world. Keil warns that this decline makes society vulnerable to misinformation and stresses the need for deeper, mechanistic knowledge. He also emphasizes encouraging curiosity and critical thinking in children to combat the superficial grasp of complex modern topics.

Setha Low, a cultural anthropologist and professor at CUNY, shares her insights into the significance of public spaces. She contrasts her experiences in suburban Los Angeles with vibrant community interactions in Costa Rica. Low discusses the impacts of privatization, hostile architecture, and surveillance on public access and safety. She highlights the democratic and cultural value of public spaces while advocating for better funding and policy responses to combat exclusion. Discover her personal favorites and the urgent need to keep public spaces open for all.

As an anthropologist, Victor Buchli has one foot in the Neolithic past and another in the space-faring future. A professor of material culture at University College London, his research has taken him from excavations of the New Stone Age site at Çatalhöyük, Turkey to studies of the modern suburbs of London to examinations of life on -- and in service to -- the International Space Station. It is in that later role, as principal investigator for a European Research Council-funded research project on the "Ethnography of an Extraterrestrial Society," that he visits the Social Science Bites podcast. He details for interviewer David Edmonds some of the things his team has learned from studying the teams -- both in space but more so those on Earth -- supporting the International Space Station. Buchli describes, for example, the "overview effect." The occurs when which people seeing the Earth without the dotted lines and map coordinates that usually color their perceptions. "When you look down," he explains, "you don't see borders, you just see the earth in its totality, in a sense that produces a new kind of universalism." He also reviews his own work on material culture, specifically examining how microgravity affects the creation of things. "It is the case within the social sciences, and particularly within anthropology, that gravity is just assumed. And so here we have an environment where suddenly this one single factor that controls absolutely everything that we do as humans on Earth is basically factored out. So how does that change our understanding of these human activities, these sorts of human institutions?" Buchli has written extensively on material culture, serving as managing editor of the Journal of Material Culture, founding and managing editor of Home Cultures, and editor of 2002's The Material Culture Reader and the five-volume Material Culture: Critical Concepts in the Social Sciences. Other books he's written include 1995's Interpreting Archaeology, 1999's An Archaeology of Socialism, and 2001's Archaeologies of the Contemporary Past.

Let's say you were asked to name the greatest health risks facing the planet. Priceton University economist Ramanan Laxminarayan, founder and director of the One Health Trust, would urgently suggest you include anti-microbial resistance near the top of that list. "We're really in the middle of a crisis right now," he tells interview David Edmonds in this Social Science Bites podcast. "Every year, about 5 million people die of infections that are associated with antibiotic resistance -- 5 million. That's nearly twice the number of people who die of HIV, TB and malaria, put together -- put together. Antibiotic resistance and associated deaths are the third leading cause of death in the world, after heart disease and stroke. So you're talking about something that's really, really big, and this is not in the future. It is right now." The underlying problem, simply put, is that humans are squandering perhaps the greatest health innovations in the last century by using antibiotics stupidly, allowing pathogens to develop resistance and thus rendering existing antibiotics worthless. For the last 30 years and in particular through One Health Trust and as director of the World Health Organization Collaborating Center for Antimicrobial Resistance, Laxminarayan has labored to make both shine a light on anti-microbial resistance and push for policies to address it. This, he tells Edmonds, is a social science problem even more so than a medical science problem – but not the exclusive province of either. "I think one of the failures of economics," he says, "in some ways, is that we don't take the trouble to understand the nitty gritty of the actual other field, especially when it deals with health economics or environmental economics." In addition to his role as a senior research scholar at Princeton, Laxminarayan is an affiliate professor at the University of Washington, a senior associate at the Johns Hopkins Bloomberg School of Public Health, and a visiting professor at the University of Strathclyde.

Flexibility is a cardinal virtue in physical fitness, and according to political psychologist and neuroscientist Leor Zmigrod, it can be a cardinal virtue in our mental health, too. How she came to that conclusion and how common rigid thinking can be are themes explored in her new book, The Ideological Brain. "I think that from all the research that I've done," she tells interviewer David Edmonds in this Social Science Bites podcast, "I feel that what rigid thinking does is it numbs people to the complexity of their own experience, and it simplifies their thinking. It makes them less free, less authentic, less expansive in their imagination." And while she acknowledges there are times being unbending may be seen as an asset, "rigid thinking is rarely good for you at an individual level." In this podcast, she details some of the work – both with social science experimentation and with brain imaging – that determines if people are flexible in their thinking, what are the real-life benefits of being flexible, if they can change, and how an ideological brain, i.e. a less flexible brain, affects politics and other realms of decision-making. "When you teach or when you try to impart flexible thinking, you're focusing on how people are thinking, not what they're thinking," Zmigrod explains. "So it's not like you can have a curriculum of 'like here is what you need to think in order to think flexibly,' but it's about teaching how to think in that balanced way that is receptive to evidence, that is receptive to change, but also isn't so persuadable that any new authority can come and take hold of your thoughts." Zmigrod was a Gates Scholar at Cambridge University and won a winning a Junior Research Fellowship at Churchill College there. She has since held visiting fellowships at Stanford and Harvard universities, and both the Berlin and Paris Institutes for Advanced Study. Amond many honors the young scholar received are the ESCAN 2020 Young Investigator Award by the European Society for Cognitive and Affective Neuroscience, the Glushko Dissertation Prize in Cognitive Science by the Cognitive Science Society, . the 2020 Women of the Future Science Award and the 2022 Women in Cognitive Science Emerging Leader Award, and the 2022 Distinguished Junior Scholar Award in Political Psychology by the American Political Science Association.