Robin Dunbar is now following you on TwitterThis topic is by no means new. It is something that has continued to pop up since Facebook wrapped its arms around the world and was no longer dependent on you have one of the correct institutional email domains and social media became a favoured paranoid discussion topic by print journalists fearing their own impending obsolescence. The discussions are older than that, I would argue, but are being turbocharged by technology.
So to the title. Dunbar’s number is the figure proposed by anthropologist Robin Dunbar which represents the upper limit of stable social groupings. Roughly put at around 150, it is a figure for communities that we see cropping up time and again from the maximum size of a cohesive school-year group, to nomadic tribe groupings in pre-hsitory, by way of the basic unit of the Roman military. Supported by a lot of archeology, and popularised recently by Gladwell (my mother always said if you can’t say something nice about a pop social scientist, then don’t say anything at all…) Dunbar’s number provides an interesting theoretical lens through which to look at how rapid changes in technology have altered and perhaps even alienated us as social creatures.
Gathering these thoughts was prompted by coming across recent (and recent-ish) articles on social networks causing depression. The basic theory underlying this is that when you spend your unfulfilled existence cruising Facebook seeing that so many other people are so much happier, busier, prettier and more successful you develop a deep status anxiety. Social tools allow us to create a platonic conception of ourselves, a creature that, like the Great Gatsby, is created, not born. We de-tag or fail to upload photos of ourselves looking at our worst, or even at our most truthful; status updates reflect all the exciting things that we do, we use to twitter to spread joy or showcase our wit or if our communications are sad, then their are melancholic or rageful to the point of caricature, eliciting hollow sympathetic responses from an army of acquaintances, including the girl from school who never quite fulfilled her own potential and spends her days commenting on the lives of people who are, at least functionally, complete strangers to her. Add to this the aggregate effect that it will be those who are the most busy, most narcissistic, most neurotic, and arguably the most deceitful who you will see most due to their frequency of tweet/post/upload/share then you begin to gain a very skewed world view occupied by 150 active friends who are by no means representative, and one that leaves you thinking your own life is more and more lacking…
But as I said, this is not new. But previously it was a little easier to calm this neurosis as we could contextualise its cause. The cult of celebrity has always had the potential to warp your perception of your social circle. Just as the most active people on a social network, even if you see them once a year, will keep cropping up in updates and feeds which makes these people, on some level, part of that mental space that holds your strong social ties. Following celebrities will do the same. Reading about every intimate detail of Kerry Katona or Jordan or even Jamie Oliver through ever-multiplying media outlets inserts these strangers into your 150, skewing the average. Your idea of what is the norm becomes more out of step with reality with each one of
these anomalous individuals that you are exposed to enough that your primate brain decides to erroneously connect with.
But with social media, it is much harder to remind yourself that these people are anomalies, because they are not, they are like you, they are people that you have met. But their online persona does not reflect their own reality or, for that matter, the norm, and the ones who deviate from this most, are the ones who you are exposed to most, because of their misleading activity patterns.
An article here claims that Dunbar is simply irrelevant because the author now has thousands of followers and friends, and that this means that he can connect with so many more. I have a sneaking suspicion that this may mean that he has never really had a friend at all or been part of a close, non-familial extended social group. In truth, you can probably only have real connections with even fewer than the theoretical 150 and with the ability to follow so many more, a nearly limitless number, our number of close ties is even further reduced. Dunbar’s own work posits that 150 only works in extreme situations, drought, famine, threats to survival communities under these sorts of pressures come to a number of about 150. In times of plenty, the nomadic communities that Dunbar looked at would split down to smaller units, 30, 40, 50, and only come together at that ‘magic’ 150 in times of pressure. So in fact we are more likely to be in the mid range of our capacity rather than redlining, so if we can maintain 60 ‘good friends’- I define good friends as someone you would actually phone- then we are doing well. Technologists and self-proclaimed Gurus and Ninjas testify to the power of loose connections. These can be incredibly useful, but they are not rewarding, spend too long chasing after these and we neglect our real connections only further skewing our perception of the social milieu which we are part of.
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There are a few considerations for brands which arise from these meandering thoughts. It is very unlikely that as a brand we will punch into the inner circle of someone’s closest links, if we do, then great, but our aim should never be to act like someone closest connection. Apple’s fanboys probably consider apple as part of their family, a favourite uncle or a first cousin which you have an unhealthy attraction towards, but for a company to act like that is intrusive and assumptive. There is a disruptive possibility for brands to act anti-socially, or rather honestly, showing an intentionally downbeat, rather than cheer-leading face, to act in a way more truthful and holistic than most of the consumers actual friends. How much do we want to post? How can we increase the salience of interactions? What will add, rather than just further skew and disrupt the consumers busy landscape of interactions? How does a brand that is trying not to cheer-lead acquire fans and elicit engagement? All these questions are loosely connected and remind us that we should make sure we have people and their needs at the forefront of our thought when we try and engage them- what their relationships mean to them, what they can relate to, what they want to relate to, rather than just try and foist the key objectives for a brand’s social media strategy upon them.