Society & Culture - Posted by Karen Lowe-USC on Friday, November 20, 2009 11:45 - 2 Comments
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Viral case of the blame game

Blame spreads quickly because it triggers the perception that one’s self-image is under assault and must be protected. “When we see others protecting their egos, we become defensive too,” says Nathanael Fast, the study’s lead author. “We then try to protect our own self-image by blaming others for our mistakes, which may feel good in the moment.”
USC/STANFORD—Merely observing someone publicly blame an individual in an organization for a problem—even when the target is innocent—greatly increases the odds that the practice of blaming others will spread, new research shows.
The reason: Blame triggers the perception that one’s self-image is under assault and must be protected.
Nathanael Fast, an assistant professor of management and organization at the USC Marshall School of Business and Larissa Tiedens, a professor of organizational behavior at Stanford University, conducted four experiments to investigate the viral nature of public blaming. The study is believed to be the first to examine whether shifting blame to others is socially contagious. The results will be published in the November issue of Journal of Experimental Social Psychology.
“When we see others protecting their egos, we become defensive too,” says Fast, the study’s lead author. “We then try to protect our own self-image by blaming others for our mistakes, which may feel good in the moment.” In the long run, he adds, such behavior could hurt one’s reputation and be destructive to an organization and to society as a whole.
Tiedens says the study didn’t specifically look at the impact of hard economic times, but it undoubtedly makes the problem worse. “Blaming becomes common when people are worried about their safety in an organization,” she says. “There is likely to be more blaming going on when people feel their jobs are threatened.”
Fast says that when public blaming becomes common practice—especially by leaders—its effects on an organization can be insidious and withering: Individuals who are fearful of being blamed for something become less willing to take risks, are less innovative or creative, and are less likely to learn from their mistakes.
“Blame creates a culture of fear,” Fast says, “and this leads to a host of negative consequences for individuals and for groups.”
A manager can keep a lid on the behavior by rewarding employees who learn from their mistakes and by making a point to acknowledge publicly his or her own mistakes, Fast says. Managers may also want to assign blame, when necessary, in private and offer praise in public to create a positive attitude in the workplace.
Managers also could follow the lead of companies such as Intuit, which implemented a “When Learning Hurts” session where they celebrated and learned from mistakes, rather than pointing fingers and assigning blame. The researchers provides empirical evidence that such a practice can avoid negative effects in the culture of the organization.
Anyone can become a blamer, Fast says, but there are some common traits. Typically, they are more ego defensive, have a higher likelihood of being narcissistic, and tend to feel chronically insecure.
President Richard Nixon is one example the authors point to in the study. Nixon harbored an intense need to enhance and protect his self-image and, as a result, made a practice of blaming others for his shortcomings. His former aides reported that that this ego-defensiveness pervaded his administration.
The experiments showed that individuals who watched someone blame another for mistakes went on to do the same with others. In one experiment, half of the participants were asked to read a newspaper article about a failure by Governor Schwarzenegger who blamed special interest groups for the controversial special election that failed in 2005, costing the state $250 million. A second group read an article in which the governor took full responsibility for the failure.
Those who read about the governor blaming special interest groups were more likely to blame others for their own, unrelated shortcomings, compared with those who read about Schwarzenegger shouldering the responsibility.
Another experiment found that self-affirmation inoculated participants from blame. The tendency for blame to spread was completely eliminated in a group of participants who had the opportunity to affirm their self-worth.
“By giving participants the chance to bolster their self-worth we removed their need to self protect though subsequent blaming,” says Fast.
The results have particularly important implications for CEOs. Executives and leaders would be wise to learn from such examples, Fast suggests, and instead display behaviors that help to foster a culture of psychological safety, learning, and innovation.
USC news: http://uscnews.usc.edu/
2 Comments
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‘Bolstering self-worth’ is flawed in the same way as ‘blame’, so it is not a solution. That is, ‘blame’ is the imputing of causal responsibility (the problem is in the modeling of ’cause’) and this has its origins in theology and these are compounded by over-simplified concepts in physics; i.e. ‘the rational model’.
In theology, we have monotheism, which implies the existence of LOCAL SOURCING of the creative act, and with the belief that man is made in God’s image, there is the notion that a man’s behaviour is ‘locally originating’. Aboriginals and pagans, on the other hand, believe that dynamic phenomena is non-rational;
Monotheist Belief: – Assumes that the present depends only on the immediate past. (linear/rational)
Aboriginal Belief: – Assumes that the remote past directly influences the present (nonlinear/non-rational)
‘Memory’ and ‘energy thresholds’ (e.g. ‘emotional thresholds’) suggest the non-rational model (as in ‘nonlinear dynamics’, avalanches, earthquakes etc, where spatial energy ‘tensions’ build and can be suddenly released).
As an article in the Christian Science Monitor observes;
“The memory of colonization by Western powers is still fresh in the minds of many Arabs. From Algeria, Lebanon, and Syria, to Egypt and Iraq, the legacy of foreign military presence led not to economic and political growth on par with the foreign power, but rather its opposite. The people were subjugated to foreign rule and puppet rulers. Nationalistic leaders were silenced or exiled. Territory was divided and new and seemingly arbitrary boundaries created. Natural resources were exploited and markets were cultivated to foster dependency rather than development.”
Thus, we speak of persisting TENSIONS in a common living space or direct influences from the distant past (similarly, the wife may put up with the husband that has several extra-marital affairs, but ‘one too many’ and it may be ‘the straw that broke the camel’s back’.)
There’s no doubt that ‘the non-rational model’ of causation is more realistic, but the notion of blame is shaped by religious influences; e.g. in the article ‘Blame Society First’ (reason.com), one of many showing the ‘split’ in the psychological modeling of ‘cause’, the author mocks the practice of imputing ‘cause’ to anyone other than the actual perpetrator of the ‘crime’; i.e. he rewinds the film from the present ‘bad result’ and searches the immediate past to identify the ‘causal agent’ (where the buck starts and stops) and then its ‘mission accomplished’ (as in the removal of Saddam Hussein).
Space has the capability of ‘storing energy’ (‘energy of position’ or ‘potential energy’) and ‘suddenly releasing it’, but such spatially stored energy is ‘invisible’ and thus to accept that the sourcing of present dynamics derives from the remote past implies ‘occult force’ which is what monotheism ‘outlaws’.
For aboriginals, the space of nature is God and thus space is ‘full’ (a plenum) whereas, in monotheism, space is empty and populated with local humans (etc.), notionally with ‘their own locally originating (internal choice driven) behaviour.
The bad acts of hungry people in the streets of pre-revolutionary Paris were the RESULT of (tensional) conflict in France, not the cause of it. When the’big energy release’ came in 1789, the good/bad bourgeoisie/proletariat norms were inverted, inverting the direction of causation and blame.
That is, blame means one thing if one prefers monotheism and its associated empty-space linear/rational models and it implies another thing if one prefers pantheism and the full-space nonlinear/non-rational models (occult causation) it implies.

















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