Good places for kids’ social mobility

Scholars Raj Chetty, Nathaniel Hedren, Patrick Kline and Emmanuel Saez (from Harvard and Berkeley) have garnered richly deserved  attention for their interesting retrospective look at which places were the best in America for low-income kids to be born in 1980 and 1981 to assure the highest rates of youth mobility.  [Amazingly, to do this, they were able to examine tax returns of all Americans and connect the youth with where they had grown up.]

[To explore the above map where blue areas are areas of highest mobility and red areas are areas of lowest mobility, visit the New York Times site.]

Their work rhymes with two pieces of research that we have done.

First, they find that the places that promoted the greatest level of mobility were  places high in social capital.  [For an image of social capital by state in the US c. 2000 see here.] This is less surprising, since other scholars have found that places with high social capital were among the places historically to invest in public high schools (e.g., Larry Katz and Claudia Goldin’s work on the birth of American public high school movement in the American heartland).  Moreover, recent research by our research team, highlighted in Robert Putnam’s “Crumbling American Dreams” shows the changes in levels of community solidarity and togetherness, exemplified by the changes in his home town of Port Clinton, OH.

Second, they find that places with greater percentages of minorities were also places that afforded less social mobility for young people.  This resonates with work of Ed Glaeser and Alberto Alesina on how it is harder to foster public investments in places of greater diversity (in the US and Europe) and work that we did in “E Pluribus Unum” that also discusses the short-term challenges of increased diversity.

While their work is retrospective, we are actively involved in gathering data on social mobility for youth from the bottom third of American households (in income and education) that strongly suggests that whether levels of mobility that existed for lower-third youth in the past, future rates of mobility are likely to much lower.  Stay tuned for our evidence of this coming crisis and what we might do about it.

Nice graphic on rise of the “nones” (Americans saying they have no religious preferenc)

This graphic from Good magazine (zoomable version here) has a nice picture, using Pew data, of who the “nones” are in America but as Bob Putnam points out, mis-states  their lack of religiosity on the right hand side of graphic.

Over half of the nones in our Faith Matters Surveys (which we’ve done three times) express belief in God.  American Grace points out that the young have left houses of worship  not because they are Godless, but because they dislike the close intertwining of conservative politics and religion.

http://awesome.good.is.s3.amazonaws.com/transparency/web/1303/contrary-to-popular-belief/flat.html

Media Mis-colors American Poverty, Undermining Response

Flickr/everyday@adventures

We’re at work on a project chronicling that since the early 1990s American working-class youth face declining chances of equal opportunity .

We were thus intrigued by a 8/20/12 PBS NewsHour story – “In Rhode Island, Reinventing Summer School to Prevent Kids’ Learning Loss” — concerning efforts to combat summertime achievement gaps.

But the visuals were highly troubling. While the intro to the story correctly reported that this was about poverty, not race, the pictures were virtually all of African American kids, giving the impression that most if not all of the poor in America are black.

We brought this to their attention and the education correspondent for the NewsHour, John Merrow. [He graciously admitted that the story could have been edited better and his take on the whole episode is on his “Learning Matters” blog.]

There are three things worth amplifying beyond Merrow’s blog post:

1)      Just how off Americans (including well-educated Americans) are on the colors of poverty;

2) how the continued misportrayal of American poor as “non-white” helps continue the trope of poverty equaling race  and makes poor whites more invisible; and

3)  How mis-coloring “poverty” undermines a public response to the problem.

Point #1: The national expert on this issue is Princeton scholar Martin Gilens.  Here is Gilens’ summary of his findings in a landmark 1996 article (cited below):

 Over the past decades, the black urban poor have come to dominate public images of poverty. Surveys show that the American public dramatically exaggerates the proportion of African Americans among the poor and that such misperceptions are associated with greater opposition to welfare. In this article I examine the relationship between news media portrayals and public images of poverty. I find that network TV news and weekly newsmagazines portray the poor as substantially more black than is really the case.

More recent studies have fully confirmed Gilens’ original findings.  In fact, according to a 2000 CBS News poll, only 18% of Americans know that most poor people are white!

Moreover, our own analysis suggests that the misperception may be slightly greater among college-educated whites than among less educated whites, perhaps because the less-educated whites are actually more likely to know poor folks.

Well-educated whites (college graduates) think blacks make up over half of folks on poverty!  (According to the 1991 National Race and Politics Survey).

The right number?  Blacks comprise only 23% of folks in poverty in the US (according to 2010 Census estimates, Table 4 in the above link).

Point #2:  The invisibility of the poor whites in media accounts and hence (according to Gilens) in the resulting public image of American poverty hurts poor whites (by undermining any potential impetus to respond to their plight) and perpetuates the trope that poverty equals poor non-whites.  Politicians and concerned citizens can’t effectively talk about and think about responding to the problem of American poverty if they can’t picture what American poverty looks like.

Point #3: The progressive NewsHour surely aims to encourage viewers to take policy or direct action to thwart the poverty-based educational gaps the story describes. Ironically, Gilens’ book shows in great detail that support for help to the poor is dramatically undermined by this media distortion in who is poor.  Namely, the fact that Americans misperceive that most of the American poor are black, makes them less inclined to respond. With visuals that accurately show the whiteness of poverty in America, media outlets could help overcome this crucial, irrational impediment to effective action against class disadvantage in America.

For more detail on Gilens’ findings, see:

–  Martin Gilens, “Race and Poverty in America: Public Misperceptions and the American News Media,” Public Opinion Quarterly (1996) 60:515-541

– Martin Gillen’s 1999 book Why Americans Hate Welfare: Race, Media, and the Politics of Anti-Poverty Policy. University of Chicago Press.

More recent citations: van Doorn, Bas W. “Media Portrayals of Poverty and Race in Pre- and Post-Welfare Reform America.” Portland, OR: Western Political Science Association Annual Meetings, 2012.

Clawson, Rosalee A., and Rakyua Trice. 2000. “Poverty as We Know It – Media Portrayals of the Poor.” Public Opinion Quarterly 64(1), no. 1: 53-64.

See NewsHour story “In Rhode Island, Reinventing Summer School to Prevent Kids’ Learning Loss”  [Note:  the NewsHour has vowed to repost video that attempts to correct their incorrect portrayal so what you see may not be the original version that aired, but instead their attempt to correct the original misrepresentation of American poverty.]

The connection between religiosity and wellbeing

Our colleague, Chaeyoon Lim, wrote a summary of his research findings on the connection between religiosity and wellbeing using the amazing Gallup- Healthways data (that has surveyed 1,000 people a day for several years).

Excerpt: “Americans who attend a church, synagogue, or mosque frequently report experiencing more positive emotions and fewer negative ones in general than do those who attend less often or not at all. Frequent churchgoers experience an average of 3.36 positive emotions per day compared with an average of 3.08 among those who never attend. This relationship holds true even when controlling for key demographic variables like age, education, and income.”

Not included in Chaeyoon’s published comments, he also found that, even controlling for other factors like age, gender, race, and the like, Americans would have either had to increase their income by $90,000 a year or gain a college education to have the same increase in life satisfaction as they get from weekly church attendance.”

If you click on the below graph, you can see that all religions and even respondents with no religion frequently reported higher life satisfaction  as they went to church more often (controlling for all the standard factors like age, region, gender, income, education, etc.).  You may ask how those with no religion attended “church” frequently;  most typically in our Faith Matters surveys it was when a religious spouse got their non-religious spouse to accompany them.

Chaeyoon’s work also shows that while all Americans are happier on the weekend, secular Americans experience a drop from Saturday to Sunday in their happiness;  religious Americans are happier every day from Monday through Saturday and then their happiness, rather than declining on Sunday, goes up even higher than Saturday.

Read “In U.S., Churchgoers Boast Better Mood, Especially on Sundays: Those who don’t attend religious services often see their mood decline” (by Chaeyoon Lim)

For other work on the connection between happiness, life satisfaction and religiosity, see American Grace (end of Chapter 12) and “Religion, Social Networks, and Life Satisfaction” by Chaeyoon Lim and Robert Putnam, American Sociological Review 2010, Vol. 75(6): 914–93.

City-wide social capital building efforts [UPDATED 3/2/12]

Connector Project

People frequently ask me of examples of city-wide efforts to build social capital.  The are several examples in Better Together of Tupelo, MS and what Portland did with city boundaries. Beyond this, Seattle had an interesting program called the Seattle Department of Neighborhoods’ Neighborhood Matching Fund (that provided mini-grants for neighborhood improvement efforts where residents provided matching sweat equity), Minneapolis’ Neighborhood Revitalization Program (where city power was devolved to local neighborhoods to set priorities), and the interesting Front Porch Alliance under Indianapolis Mayor Steve Goldsmith (which has not been as vigorously advocated in subsequent administrations).

NYC Service

I’m aware of several more contemporary examples:  NYC Service (and the Cities of Service effort to replicate this), Philadelphia’s Connector Program, and Social Capital, Inc.

NYC Service

Inspired by President Obama’s call for a new era of service, Mayor Bloomberg in his January 2009 State of the City address announced that New York City would lead the way in responding.

After consulting with volunteer groups that worked in the arts, with students, and with seniors to learn what was most needed, they launched NYC Service with Diahann Billings-Burford as their inaugural Chief Service Officer.  NYC Service would enable NYC  to do more with less (since economic times were tight) and help harness volunteers in “impact service”.

NYC Service, in its several years, has achieved impressive results.  They have used citizens to vaccinate over half a million individuals against H1N1; engaged over 400,000 students in school-based volunteering; trained over 10,000 people in CPR who then trained additional New Yorkers; and coated two million square feet of rooftop under their “Cool Roofs” program with reflective white material to lower building’s cooling costs in the summer and help alleviate global warming.

They also launched the Civic Corps, a full-time group of AmeriCorps stipended volunteers who work in the Mayor’s Office or with city non-profits to help those non-profits mobilize volunteers.  The Civic Corps in FY11 recruited almost three quarters of a million volunteers, raised $1 million in cash and $6 million in non-cash donations, such as professional services, clothing, food and books.

Over 2,500 volunteer opportunities have been posted to NYC Service (their volunteer clearinghouse website) and they have garnered over 600,000 unique website visitors looking for volunteer opportunities.   Between their website and the Civic Corps, NYC Service has mobilized over a million NYC volunteers.

Although NYC Service does not directly track this, one of the most important outcomes (above and beyond how many success mentors they train or how many square feet of roofs they paint white), is the social capital and civic engagement that NYC Service instills.  Studies have shown that for many governmental objectives (say keeping streets safe or increasing academic performance), a civic engagement strategy (through neighbors knowing each others’ first names or parents being more involved in their kids’ learning) is more efficacious than a top-down government-funded approach.

NYC Service is undoubtedly increasing citizens’ sense of efficacy (that they can and are making a difference on issues like the environment or school readiness or dealing with truancy).  This increased efficacy is likely to cause more New Yorkers to intervene elsewhere (e.g., when someone has fallen on a street or is having a heart attack, or when a neighbor needs assistance).

Implicitly, much of what government does is remediating for gaps in civil society.  For example, social service and safety nets step in where family and neighbors don’t.  Police are necessary where social sanction and control is insufficient to police social norms.  Paid Fire Departments are needed when all-volunteer fire departments can’t fulfill their duties.

The social capital created by NYC Service is likely to have a significant impact, way above and beyond the value of volunteer hours (which are important and sizeable in-and-of themselves).  Greater local participation down the road is likely to lead to: a) better crafted and more responsive local policies; b) better performing and less corrupt government since the civic engagement and transparency will hold government officials accountable; c) greater net ability to change citizen behavior relative to an approach that relies on mandates (which are harder to get enacted and less popular); and d) potentially less of a need for government down the road, if engaged citizens do their jobs effectively.

Replication of NYC Service: NYC Service is already being replicated. Mayor Bloomberg held a competition (funded by Rockefeller) and a selection panel chose 10 cities from the cities that applied in June 2010.  These winners received $200,000 each to cover some of costs of a Chief Service Officer (which they had to hire) and received wraparound technical assistance (with work-planning, and project management).  Rockefeller and Bloomberg Philanthropies  announced a second grant round with 10 winners and awarded them in June 2010.

Bloomberg Philanthropies created a “learning community” around these 20 cities [see Cities of Service] with the goal of cross-fertilizing learning, experience sharing, and developing best practices.  The CSOs came together face-to-face 2-3 times during the first year, engage in bi-weekly group conference calls, and receive individual technical assistance.

Bloomberg Philanthropies created a “Cities of Service Playbook” that specifies a process they recommend for Cities of Service in coming up with a service plan.  CSOs in the first round were hired by May 2010 and these 10 were first convened in June 2010 and provided technical assistance.  The first group developed service plans in Sept. 2010.  The second group developed service plans by March 2011.  [The first group consisted of Chicago, Detroit, Los Angeles, Nashville, Newark, Omaha, Philadelphia, Sacramento, Savannah and Seattle.  The second group consisted of Atlanta, Austin, Baltimore, Baton Rouge, Chula Vista, Houston, Little Rock, Orlando, Pittsburgh, and Richmond.]

New cities have also agreed to develop high-impact service plans that were not grantees in these two competitive rounds.   Some of the original cities  now have the CSO position supported by their budget or have indicated  they will include the CSO in their budget.

We’ll look forward to hearing more about NYC Service and their replication efforts.

Philadelphia’s Connector Program:

Started by Liz Dow in 2005 as the Connector Project and based on Bowling Alone and Malcolm Gladwell’s work on connectors and the Tipping Point, they are now in their third iteration, and have renamed themselves Creative Connectors. They identify leaders who use arts, culture and design to build community and create economic vitality.  Liz was struck by the observation in Malcolm Gladwell’s “Six Degrees of Lois Weisberg” that “poverty is not deprivation, it is isolation.”

From their three years they have identified 10 traits in connectors (what they call “the Connector Competency Model”) and convened these connectors to connect them with each other.

Liz wrote up her experience in 6 Degrees of Connection and a fuller description of the ten competencies which cutely spell out “CONNECTORS”:

1. C: Community Catalyst
2. O: Other-oriented
3. N: Network Hub
4. N: Navigating Mazes
5. E: Empowering Passion
6. C: Constantly Curious
7. T: Trustworthy
8. O: Optimistic
9. R: Results Achiever
10. S: Self-Starter.

The list of creative connectors was generated by an online survey circulated by partner organizations and through an article in the Philadelphia Inquirer.  While these connectors are important in Philadelphia, 3 out of 4 of the leaders identified had moved to Philadelphia from somewhere else, and they generally work in the non-profit sector.  Creative Connectors also looks for leaders who:

• “are hubs of trust, seen as trustworthy and credible.
• use art and design to mobilize people around an issue.
• foster one-to-one linkages among people they know.
• engage with diverse groups.
• consider the common good as well as personal agendas.
• convey a vision that generates excitement.
• think strategically, act decisively.
• have founded an organization or program.”

Each Connector was profiled and NPR will do a video on each one weekly over the next year.

Philadelphia’s Creative Connectors is being replicated by some other groups including Leadership Louisville and the Portland Connector Project.  [And I’ve learned that a Boston connector network already exists, no relation to the effort in Philadelphia, see comment below about Boston World Partnerships.]

Last week, Leadership Philadelphia convened all of the Connectors since 2005 to thank them for their contribution to the community, to connect them with the newest connectors, to have them brainstorm on an issue raised in Knight’s Soul of the Community report, and to send them out into the community to make a Pay It Forward contribution.  The latter was a gift of $50 cash with the instruction that they give it to someone in Philadelphia who needs it, and to report back to Leadership, stirring up some grassroots goodwill during the holidays.

Leadership Philadelphia has also initiated a This I Believe project, partnering with the local NPR station to have leaders and then other citizens write and then read their belief statements on air.

Read a news report on their most recent meeting of all their Connectors.   The group that launched Creative Connectors, Leadership Philadelphia has a website here.  The Connector Project website available here.

Social Capital, Inc.

Inspired by reading Bowling Alone, David Crowley, whom I regard as an unofficial mayor of social capital, decided to launch Social Capital, Inc.

David was moving to Woburn, MA (his home town) at the same time as he was inspired to see what he could do at a local level to rebuild social capital.  He launched SCI and focused on trying to increase social capital in Woburn.

As David puts it: “The process of reconnecting to his home community after some 12 years of living elsewhere provided tangible examples of barriers to building social capital in today’s society, but also suggested that there were many community assets that could be harnessed through collaborative, community-wide social capital building initiative. The basic idea of developing a local model that could be replicated in order to address the decline of social capital and civic engagement was born.”

SCI Woburn was launched in summer 2002. In 2004, SCI expanded to Dorchester and in 2006-07, SCI began work in Lynn.  They have now expanded to Fall River and Milford.

SCI sees their mission as developing new “social capitalists” and believes it can train young people in the “unique set of skills and attitudes that enables them to collaborate effectively, make connections, bridge differences, and nurture social networks to make a difference. David is an ardent evangelist for social capital.  They are in the process of developing tools for would-be social capitalists and we will let you know when those become available.

In 2010-2011, here are some of SCI’s accomplishments.

• SCI AmeriCorps members recruited over 2,500 community volunteers and a almost 70,000 residents of  Dorchester, Boston, Fall River, Milford, Lynn and Woburn have benefitted from their service. The AmeriCorps members & volunteers served almost 50,000 hours with a market value of $1.25 million (based on Independent Sector’s rates for volunteer service)
• 240 youth and other emerging leaders developed Social Capitalist skills with SCI this year.
• Over 4,015 food & clothing items have been generated by SCI AmeriCorps members and volunteers for people in need during these difficult economic times.
• Over 12,500 individuals use an SCI community portal every month to connect with local civic happenings.

No foreclosure from gift debt

Flickr/martingommel

Thomas Meaney, recently reviewed David Graeber’s DEBT: The First 5,000 Years for the NYT Book Review.  [Graeber helped inspire the Occupy Wallstreet movement.]

Meaney writes:

In 1925 the French anthropologist Marcel Mauss published his classic essay “The Gift,” which argued that contrary to the textbook account of primitive man merrily trading beaver pelts for wampum, no society was ever based on barter. The dominant practice for thousands of years was instead voluntary gift-giving, which created a binding sense of obligation between potentially hostile groups. To give a gift was not an act based on calculation, but on the refusal to calculate. In the societies Mauss studied most closely — the Maori of New Zealand, the Haida of the Pacific Northwest — people rejected the principles of economic self-interest in favor of arrangements where everyone was perpetually indebted to someone else.

Picking up where Mauss left off, Graeber argues that once-prevalent relationships based on an incalculable sense of duty deteriorated as buying and selling became the basis of society and as money, previously a marker of favors owed, became valuable in its own right….

So what, then, is to be done? Graeber finds reasons for hope in some unexpected places: corporations where elite management teams often operate more communistically than communes; in the possibility of a Babylonian-style Jubilee for Third World nations and students saddled with government loans; and from his own study of the Malagasy people of Madagascar, who he claims were adept at evading the snares of consumer debt encouraged by the state. But there is a sizable gulf between Graeber’s anthropological insights and his utopian political prescriptions. “Debt” ends with a paean to the “non-industrious poor.” “Insofar as the time they are taking off from work is being spent . . . enjoying and caring for those they love,” Graeber writes, they are the “pioneers of a new economic order that would not share our current one’s penchant for self-destruction.”

It’s an old dream among anthropologists — one that goes back to Rousseau. In 1968, Graeber’s own teacher, Marshall Sahlins, wrote an essay, “The Original Affluent Society,” which maintained that the hunters and gatherers of the Paleolithic period rejected the “Neolithic Great Leap Forward” because they correctly saw that the advancements it promised in tool-making and agriculture would reduce their leisure time. Graeber approves. He thinks it’s a mistake when unions ask for higher wages when they should go back to picketing for fewer working hours.

Michael from the Front Porch Forum (FPF) in Burlington, VT writes in response to Meaney’s quote that he loves that others in his FPF community in Burlington have undertaken a voluntary life of ‘favor debt’ (owing someone a favor) in place of monetary debt:

“Perpetually indebted to someone else”… this sums up so much of what I love about my community life in Burlington, VT right now….

I was raised to value making my contribution to others while taking great pains to avoid accepting the same from others.  So were lots of folks here.  But that’s a recipe for setting yourself apart, for isolation.  As my family has learned to accept favors from those around us, it’s made our contributions to others that much more meaningful and personal.

Now, through Front Porch Forum, MealTrain, our church, school, neighborhood and other means, we ask and offer favors daily from hundreds of friends, neighbors and acquaintances.  Each request works against isolation and lays down another thread in the web of community that supports our life.  This is a crucial asset… as much as our house, my job, the kids’ college savings.

My brother and his family are planning a holiday visit to see us in Vermont this month.  We could all jam into our house, but I know they would sleep better if we had more space for the two families.  Hotels are expensive and distant… B&Bs too.  So, I put the word out to neighbors and got several offers of empty houses that we could use on our block.  These neighbors are traveling out of state and are glad to share their home while they’re away.  We’ve done this a dozen times over the past few years… offering or asking for empty-house guest lodging.  Make that hundreds of times if we include other favors… meals, rides, tools, advice, kids stuff, labor, baby/pet sitting, on and on.

This is incredibly generous and trusting of all involved… but it’s also keeping each of us “perpetually indebted to our neighbors” in a way that makes our community stronger with each exchange.

It’s a wonderful description of generalized reciprocity of the sort that undergirds social capital as discussed in Bowling Alone.

See somewhat related earlier post “Economists ignore a critical third of economy: the social economy”

Hat tip to Lew Feldstein for spotting the FPF post.

OurCommonPlace/Nextdoor using technology to connect neighbors

Peter Davis, Harvard University senior, got motivated to launch OurCommonPlace in 2009 after taking Bob Putnam’s course on social capital. He co-launched OurCommonPlace with Max Novendstern confident that the internet could be utilized to build up American civic life.

CommonPlace is a web-based platform that greatly facilitates local community engagement. It makes it far easier for you to connect with and share information with neighbors and local leaders.

They are now active in 10 cities and towns, are: Falls Church, VA; Harrisonburg, VA; Vienna, VA; Warwick, NY; Marquette, MI; Burnsville, MN; Golden Valley, MN; Clarkston, GA; Owosso, MI; and Chelmsford, MA.

To expand into new cities, they are trying to encourage cities (or local civic sponsors) to invest in the seed costs of launching OurCommonPlace.  Those launching costs include sending two young-adult “community organizers” into communities for 2 months knocking on doors and encouraging residents to sign up.  Usually by several months they have at least 1000 users and from there word-of-mouth drives interest higher.  [They have found that they need about 700 users before there is enough traffic to get to a vibrant critical mass for a site.  Note: an alternative, hands-off approach like i-neighbors often finds that they have many sites with only a handful of users and hence the site’s potential is severely limited.]

Residents can find out what’s happening locally or post about local happenings, needs (a good roof repair company, or interest in starting a Boomer ultimate frisbee league, for instance).  They can

• Ask to borrow a ladder or power drill
• Publicize a tag sale or block party
• Find out how they can take cooking classes
• Ask who has a used loft bed they can have or buy
• Find people and organizations with shared interests or hobbies around them
• Ask how to fix a pot hole
• Find out where their lost cat wandered off to
• Organize a service project

Users can connect one-to-one or one-to-many (to their neighborhood or to their town).  These one-to-many posts can either be a neighborhood post (e.g., do you have a lawn edger I can borrow, or offering babysitting services, or need someone to help me with my computers.) or a community announcements that notifies the whole town of some upcoming event.  Residents can also be e-mailed a weekly summary of key interesting posts and events.

The founders are confident that the social networks formed from exchanging information, trading services or skills, collaborating with neighbors or participating in local events will increase social capital and bring all the attendant benefits (safer streets, better working government, more effective schools, a more vibrant economy, improved public health and happier neighbors).

They maintain a blog with some examples of interesting connections made.  Examples are a Marquette kid who got a “new” bike and wants to pay it forward; residents fighting restrictions and fees on block parties; or neighbors working to help find the owner of a lost parakeet.

Here is an article “A Common Place for the City” from January about their efforts in Falls Church, VA (Peter Davis’ hometown).

And here is Peter Davis describing his vision to the Falls Church City Council.

Here is a 32 slide presentation back from 2010 about CommonPlace.

Read Kate Brunkhurst’s experience with CommonPlace FallsChurch on her blog.

• Our starter site: CommonPlaceUSA.com
• A news story from Marquette: http://www.youtube.com/watch?v=NsTypSRO4rc
• A news story from Raleigh: http://www.youtube.com/watch?v=yaW67fAUB4Q
• News story on Warwick’s CommonPlace: http://www.strausnews.com/articles/2011/06/14/warwick_advertiser/news/1.txt
• A news story about Burnsville’s CommonPlace

Another commercial recent entry into this space is Nextdoor (company site here; NY Times article here).  Nextdoor was founded by Nirav Tolia (CEO), who formed Epinions in 1999.  Video of the Nextdoor service here.

Residents on Nextdoor get a map of their community on the site and can use the site to ask questions, request and share local service recommendations, sell or donate items they no longer need, and help each other in ways that benefit the entire neighborhood, such as, “giving an extra armchair to a neighbor”, getting a recommendation for a new babysitter, organizing a block party, learning about the timing on a construction project.  There is no cost for the service.

Nextdoor verifies that people actually live in a neighborhood using one of 4 techniques:

1. Phone verification. Nextdoor sends an automated phone call with a unique code to verify a new account.
2. Postcards. Nextdoor sends a postcard to a new member’s address with a unique code that a new user must enter to verify an account.
3. Credit card billing address. Nextdoor can instantly verify a new member’s home address through a credit card billing address and a $0.01 charge.
4. Neighbor invitations. A verified member of a Nextdoor neighborhood can vouch for a neighbor by inviting them by email or postcard.

Other folks attempting to use technology to help bring neighbors closer together are Vivek Hutheesing of rBlock and Keith Hampton (of i-neighbors).

See Steven Clift’s helpful comment posted below.

Robert Putnam on Australian Radio: “Heathy, weathy and happy”

Flickr photo by DStreet

Excerpt:

James Panichi: So Generation X is less involved socially than the baby boomers before it?

Robert Putnam: That’s right. Now of course that’s not the end of the story, and in fact that generational engine which has been running to kind of drive American social capital down for 30 or 40 years, actually recently reversed and so actually I’m a little more optimistic right now. But when I wrote Bowling Alone that engine of generational arithmetic, every year the most civically engaged Americans leaving the population by death, adding another slice of people at the bottom of the age are people who are much less civically engaged, that was inexorably driving down various measures of social connection….” [See “Still Bowling Alone?“]

James Panichi: Is there a dark side to social capital?…[L]let me give you an Australian example. There are the old school networks of people who’ve been to private schools; there’s Masonic Lodges, there are social clubs which the old establishment social clubs in both Melbourne and Sydney which are more or less anti-semitic, I mean there are real institutions which a lot of Australians would have problems with, and who they would say, ‘Look this is an example of social capital that is not necessarily good, it’s about people doing deals behind closed doors’.

Robert Putnam: I don’t disagree with that at all. I don’t disagree with that at all, I mean after all, I’ve not said all networks are good, I just said networks are very powerful and they can have powerful positive effects and powerful negative effects. But all the examples you used of what I would call bonding social capital, and this is a very clear distinction made in the literature, bonding social capital refers to my ties to people like me, so my ties to other white, elderly, male, professors, that’s my bonding social capital, and bridging social capital are my ties to people unlike me, to people of a different generation, race, a different religion, different ethnicity, I’m not saying always bridging good, bonding bad, but in general examples that you used are negatively used social capital; social capital is used to the detriment of other people, are mostly bonding social capital within the upper class, and one of the things we’re currently working on actually in America, is the apparent discovery that while social capital is rising among kids from upper middle class backgrounds, my grandchildren are connected… but they’re connected with other people and they’re dressed for success, they’re going to do just fine. But our research shows that working class kids or kids from lower classes, white and black, this is not a matter of race, kids from lower class backgrounds, increasingly in America, are isolated, they’re less likely to go to church than working class kids used to, they’re less likely to belong to organisations like the Scouts than working class kids used to be. They spend less time with their parents, they have fewer friends at school, they’re much lower in social trust, trust in their environment, they are in short, increasingly socially isolated. Actually that’s the problem here that I’m most concerned about at the moment, because I think after 9/11 there was kind of a burst of social capital, or interest in civic life among American young people. I think the basic Bowling Alone trend has now begun to turn, but in a way it’s begun to turn in the worst possible way in the sense that it’s the upper class kids from upper class backgrounds who are more connected and working class kids are really left entirely on their own, and that’s a serious problem.

Listen to Robert Putnam interview with James Panichi on the “National Interest” ABC Radio International “Healthy, wealthy and happy“

Youth civic engagement, growing polarization and class divide

Flickr photo by mjm

Robert Putnam (in Australia) discussed American Grace, the recent rise in youth civic engagement, and both growing polarization and a growing class divide.  Excerpt from story in The Australian:

Putnam also sees a break in the downward trend in social capital, with the generation that became adults after September 11, 2001, more civic minded than older Americans. “9/11 had a big impact on these kids,” he says. “The attitude was that we are all in this together. There were Mexican waiters, Irish firemen, Jewish bankers involved.” On this reading, it was a disaster that drew people together, as did World War II and the Depression with earlier generations, although whether it has a long-term effect may be open to question.  [For more on this youth civic up-tick, see “Still Bowling Alone?“]

But Putnam worries about two other trends: political segregation and an increasing class divide. “Growing political polarization quite frankly is a damnable problem,” he says. “It is almost impossible in America to have an adult conversation about any issue like healthcare. People revert almost instinctively to very shortsighted partisanship.” He sees the decline in social capital as a contributing factor. Fewer people are brought together by mutual interests, irrespective of their different perspectives. “You didn’t choose your bowling partner to make sure your politics fitted their politics.”

Putnam says there are other reasons for what he describes in an ABC interview as the echo chamber that political discourse has become, including changes in the media. But the effect is that “ordinary Americans are more and more disconnected from personal networks that would help them interpret what is happening politically and enable them to share ideas. More and more we are stuck in this kind of strange echo chamber in which we send our views to the world and we hear back this crazy echo from other people who don’t actually know.”…

His second concern is based on research that has identified an increasing class division. Despite greater integration along religious and racial lines, there is an opposite trend when it comes to class, mainly, he believes, because of the widening gap in incomes. Americans are less likely today to marry outside their class. Children from lower classes are less likely to spend time with their peers or take part in community activities and have less confidence, while the trend for middle-class children is the opposite. [For more on this youth growing class gap, see “Still Bowling Alone?“] “Kids coming from upper middle-class backgrounds are living in a different world now from kids coming from working-class or less well-off backgrounds,” Putnam says, adding the sense of collective responsibility for children in a community has disappeared.

Putnam has had a receptive hearing from both George W. Bush and Barack Obama on this issue because it goes to core American values. He is arguing for a focus on early childhood education and child welfare.

“Historically, Americans aren’t that concerned about equality of outcomes but they are very concerned about equality of opportunity,” he says. “The real victims of this are kids. Almost everyone agrees on that, including Republicans. If you could get them to focus on it, you could get a pretty broad consensus on child-focused initiatives in the interests of equality of opportunity.”

That would be easier in an era that was less polarised politically, where consensus is elusive even on issues on which there is underlying agreement.

See “Trapped in echo chamber world of our own opinions“, The Australian (by Mike Steketee, 4/7/11)

Extinction of Western Religion?

Flickr photo by moominsean

CNN reports the projected extinction of western religion.

A few major caveats:

1) The underlying paper on which this report is based only focuses on Western Europe (which has seen rising rates of secularization much faster than in the US).  While rates of “nonery” (those saying “none” to a question of what their religious tradition is) have risen dramatically in the US (see “American Grace“), most of these “nones” still actually believe in God, they just haven’t found the right church; and

2) Relatedly, these projections assume that people flip to be “secular” to mirror the populations around them, but assumes that the religious environment itself doesn’t change to attract these seculars.  U.S. history is rife with examples of religious entrepreneurship — religious leaders inventing or reinventing religion to meet changed needs.  “American Grace” in Chapter 6 discusses a host of these like megachurches, Mormonism, circuit riders, the chapel car, cyber- religion, televangelism, etc.

Excerpt from “American Grace“:

In the nineteenth century, the American frontie4r presented a problem for religious leaders.  People, especially young people, were spread out in far-flung communities, many of which were too new to have churches.  And so both Protestant ministers and catholic priests came up with an ingenious solution — the chapel car.  Clergy would use these train cars repurposed into mini-chapels to travel from town to town, holding services for the otherwise unchurched settlers on the frontier.  They are largely forgotten today, but in their day chapel cars represented the state of the art in bringing religion to remote areas.

The paper by Abrams et. al, summarized in the CNN story, ignores this entrepreneurship and assumes that religious leaders and entrepreneurs will sit idly by and watch their denominations dwindle rather than invent new ways of helping to attract new converts.  This seems extremely short-sided in making predictions of the future.

The quote from Peter Berger at the end of the CNN story is telling.

Peter Berger, a former president of the Society for the Scientific Study of Religion, once said that, “People will become so bored with what religious groups have to offer that they will look elsewhere.”

He said Protestantism “has reached the strange state of self-liquidation,” that Catholicism was in severe crisis, and anticipated that “religions are likely to survive in small enclaves and pockets” in the United States.

He made those predictions in February 1968.

Obviously Berger’s prediction hasn’t materialized.

For more detail, see paper by Daniel Abrams, Richard Wiener and Haley A. Yaple called “A mathematical model of social group competition with application to the growth of religious non-affiliation,”presented it this week at the Dallas meeting of the American Physical Society.

For more blog posts on “American Grace”, visit here.