Way back when esnl was an undergrad majoring in anthropology, one of our professors relentlessly hammered in one point: People are territorial group animals just like chimpanzees, our closest primate cousins [the bonobo hadn’t be recognized yet as a separate species even closer to us than chimps].
We also know that violence breaks out among chimps when resources are scarce and groups come into conflict.
We’ve also learned that humans who see themselves and their groups under threat can respond in those same primal ways.
And history teaches us that demagogues with dark agendas can exploit those same instincts to enhance their own positions of power by targeting popular anger towards the weak and those readily distinguishable from our own groups.
Some of our first television memories, after we got one of the first sets in town when we were six years old, was of the Army/McCarthy hearings, when a right wing demagogue in the Senate who had built a career out of whipping up fear of communists finally past the point of no return.
And now, with Donald Trump in the Whoite House the stage may be set for another witch hunt, writes Peter Neal Peregrine, Professor of Anthropology and Museum Studies at Lawrence University in this essay for The Conversation, an open-source academic journal written in everyday English:
As an anthropologist, I know that all groups of people use informal practices of social control in day-to-day interactions. Controlling disruptive behavior is necessary for maintaining social order, but the forms of control vary.
How will President Donald Trump control behavior he finds disruptive?
The question came to me when Trump called the investigation of Russian interference in the election “a total witch hunt.” More on that later.
Ridicule and shunning
A common form of social control is ridicule. The disruptive person is ridiculed for his or her behavior, and ridicule is often enough to make the disruptive behavior stop.
Another common form of social control is shunning, or segregating a disruptive individual from society. With the individual pushed out of social interactions – by sitting in a timeout, for example – his or her behavior can no longer cause trouble.
Ridicule, shunning and other informal practices of social control usually work well to control disruptive behavior, and we see examples every day in the office, on the playground and even in the White House.
Controlling the critics
Donald Trump routinely uses ridicule and shunning to control what he sees as disruptive behavior. The most obvious examples are aimed at the press. For example, he refers to The New York Times as “failing” as a way of demeaning its employees. He infamously mocked a disabled reporter who critiqued him.
Trump has shunned the press as well, pulling press credentials from news agencies that critique him. Press Secretary Sean Spicer used shunning against a group of reporters critical of the administration by blocking them from attending his daily briefing. And Secretary of State Rex Tillerson shook off the State Department press corps and headed off to Asia with just one reporter invited along.
Again, the practice cuts both ways. The media has also started asking themselves if they should shun Trump’s surrogates – such as Kellyanne Connway – in interviews or refuse to send staff reporters to the White House briefing room.
Accusations of witchcraft
But what happens when informal means of control don’t work?
Societies with weak or nonexistent judicial systems may control persistent disruptive behavior by accusing the disruptive person of being a witch.
In an anthropological sense, witches are people who cannot control their evil behavior – it is a part of their being. A witch’s very thoughts compel supernatural powers to cause social disruption. If a witch gets angry, jealous or envious, the supernatural may take action, whether the witch wants it to or not. In other words: Witches are disruptive by their very presence.
When people are threatened with an accusation of witchcraft, they will generally heed the warning to curb their behavior. Those who don’t are often those who are already marginalized. Their behavior – perhaps caused by mental disease or injury – is something they cannot easily control. By failing to prove they aren’t a “witch” – something that’s not easy to do – they give society a legitimate reason to get rid of them.