A few days ago, a commenter dismissed the recent Women’s Strike as “useless virtue signaling.” That contemptuous comment prompted me to consider both the attitude prompting someone to post that condescending taunt as well as the definition and effect of virtue signaling.
I’m at a loss about the attitude, but I have some very definite opinions about what does–and does not–constitute behavior intended to convey one’s “virtue.”
I first encountered the phrase “virtue signaling” several years ago, when I purchased my first Prius, and a colleague–who, I hasten to say, approved of the purchase and who worries about climate change– told me that Toyota depended upon virtue signaling as a marketing tool. Making people feel virtuous for reducing their use of fossil fuel helped them sell their cars. It’s all about the bottom line, baby!
I understood his point; after all, people have been purchasing cars to “send a message” for generations. Until recently, that message had little to do with virtue or the environment–it was more along the lines of keeping up with the Joneses (or letting them know you could afford that Cadillac…)
Wikipedia’s entry on the term distinguishes between virtue signaling that is what we sometimes call “humble bragging” and the other motivations for– and effects of– communicative behaviors. The entry also included the following, very interesting, observation:
Linguist David Shariatmadari argued in The Guardian that the very act of accusing someone of virtue signalling is an act of virtue signaling in itself. The Conversation‘s Karen Stollznow said that the term is often used as “a sneering insult by those on the right against progressives to dismiss their statements.” Zoe Williams, also writing for The Guardian, suggested the phrase was the “sequel insult to champagne socialist“.
The Wikipedia article also suggested that the term is most commonly applied to online expression rather than in-person behaviors and activities.
The dismissal of the Women’s Strike (and presumably the Women’s March that occurred after Trump’s election) as useless “virtue signaling” struck me as not only patronizing but entirely wrong. It utterly misses the point of civic demonstrations, which are an important–and effective– element of social movements and social change.
The first and most immediate effect of a successful demonstration–a strike, a march, or other public display–is communication. Participation in a protest or other public display does two things: first, it tells other people that their concerns are broadly shared, that they are not alone; and second, it sends a message to those who are in a position to correct the problem that generated the event.
When a segment of the population is upset about something–racism, homophobia, misogyny, failure to fix potholes, whatever–concerted public actions that serve to tell individuals that they aren’t alone, aren’t the only people with that particular concern–are extremely important. (If you hold a demonstration and no one comes, that’s an important message too.) Brooding alone about problem X leads to feelings of powerlessness; joining with others who share your concern or anger strengthens your resolve to do something about it.
It also facilitates contact with others who agree with you, making other action more likely.
In states unlike Indiana, where the existence of referenda or the absence of gerrymandering means that legislators actually have to respond to constituent concerns, demonstrations and other public actions alert those in office to matters requiring their remedial action.
It’s true that few of these public protests get prompt positive results.
But even when strikes or marches or other displays of public concern fail to produce immediate results, over time, those expressions of opinion can and do change the culture. Little by little, they produce social change. Where would the civil rights movement, the gay rights movement or the women’s movement be today without the years of “virtue signaling” that John Lewis aptly called “good trouble”?
In any effort to effect social change, there will be good-faith arguments among proponents about the tactics to be employed. Will X be effective or counter-productive? Is this the right time to try Y? What if we plan a march and no one comes? Those are important discussions.
But they have absolutely nothing to do with “virtue signaling.”
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