CONNECTED EPUB ED TEB

Nicholas Christakis, James Fowler

• Publisher: HarperPress
• Year: 2010
• Print ISBN: 9780007360925
• eBook ISBN: 9780007356423
• Topic: Social Sciences
• Subtopic: Philosophy History & Theory
• Index: Social Sciences

Based on exciting discoveries in mathematics, genetics, psychology and sociology, 'Connected' is an innovative and fascinating exploration of how social networks operate.

Think it's all about who you know? It is. But not the way you think.

Turns out your colleague's husband's sister can make you fat, even if you don't know her. And a happy friend is more relevant to your happiness than a bigger income.

Our connections – our friends, their friends, and even their friends' friends – have an astonishing power to influence everything from what we eat to who we sleep with. And we, in turn, influence others. Our actions can change the behaviours, the beliefs, and even the basic health of people we've never met.

In this brilliantly original and effortlessly engaging exploration of how much we truly influence one another, pre-eminent social scientists Nicholas Christakis and James Fowler explain why obesity is contagious, why the rich get richer, even how we find and choose our partners. Intriguing and entertaining, with revelatory implications for everything from our notion of the individual to ideas about health care policy, "Connected" will change the way you think about every aspect of your life, and how you live it.

CHAPTER 1

In the Thick of It

In the mountain village of Levie, Corsica, during the 1840s, Anton-Claudio Peretti became convinced that his wife, Maria-Angelina, was having an affair with another man and that, even worse, their daughter was not his child. Maria told Anton that she was going to leave him, and she made preparations to do so with her brother, Corto. That very evening, Anton shot his wife and daughter to death and fled to the mountains. The bereft Corto sorely wanted to kill Anton, but he could not find him. In a bit of violent symmetry that seemed sensible to residents of the area, Corto instead killed Anton’s brother, Francesco, and nephew, Aristotelo.

It did not end there. Five years later, Giacomo, brother of the deceased Aristotelo, avenged the deaths of his brother and father by killing Corto’s brother. Giacomo wanted to kill Corto’s father too, but he had already died of natural causes, denying Giacomo the satisfaction.¹ In this cascade of death, Giacomo and Corto’s brother were connected by quite a path: Giacomo was the son of Francesco, who was the brother of Anton, who was married to Maria, who was the sister of Corto, whose brother was the target of Giacomo’s murderous wrath.

Such behavior is not restricted to historically or geographically distant places. Here is another example, closer to home: Not long before the summer of 2002 in St. Louis, Missouri, Kimmy, an exotic dancer, left a purse containing $900 in earnings with a friend while she was busy. When she came back to reclaim it, her friend and the purse were gone. But a week later, Kimmy’s cousin spotted the purse thief’s partner at a local shop, and she called Kimmy. Kimmy raced over with a metal pole. She viciously attacked this friend of her erstwhile friend. Later she observed with pride that she had “beat her [friend’s] partner’s ass…I know I did something…[to get even] that’s the closest thing I could [do].”²

Cases like these are puzzling. After all, what did Anton’s brother and nephew and Kimmy’s friend’s friend have to do with anything? What possible sense is there in injuring or killing the innocent? Even by the incomprehensible standards of murderous violence, what is the point of these actions, taken one week or five years later? What explains them?

We tend to think of such cases as quaint curiosities, like Appalachian feuds, or as backward practices, like the internecine violence between Shiite and Sunni tribesmen or the cycle of killings in Northern Ireland or the reciprocating gang violence in American cities. But this grim logic has ancient roots. It is not just that the impetus to revenge is ancient, nor even that such violence can express group solidarity (“we are Hatfields, and we hate McCoys”), but that violence—in both its minor and extreme forms—can spread through social ties and has done so since humans emerged from the African savanna. It can spread either in a directed fashion (retaliating against the perpetrators) or in a generalized fashion (harming nondisputants nearby). Either way, however, a single murder can set off a cascade of killings. Acts of aggression typically diffuse outward from a starting point—like a bar fight that begins when one man swings at another who ducks, resulting in a third man getting hit, and soon (in what has become a cliché precisely because it evokes deep-seated notions of unleashed aggression) punches are flying everywhere. Sometimes these epidemics of violence, whether in Mediterranean villages or urban gangs, can persist for decades.³

Notions of collective guilt and collective revenge that underlie cascades of violence seem strange only when we regard responsibility as a personal attribute. Yet in many settings, morality resides in groups rather than in individuals. And a further clue to the collective nature of violence is that it tends to be a public, not a private, phenomenon. Two-thirds of the acts of interpersonal violence in the United States are witnessed by third parties, and this fraction approaches three-fourths among young people.⁴

Given these observations, perhaps the person-to-person spread of violence should not surprise us. Just as it is often said that “the friend of my friend is my friend” and “the enemy of my enemy is my friend,” so too the friend of my enemy is my enemy. These aphorisms encapsulate certain truths about animosity and affection, but they also convey a fundamental aspect of our humanity: our connection. While Giacomo and Kimmy acted alone, their actions show just how easily responsibility and retaliation can diffuse from person to person to person across social ties.

In fact, we do not even have to search for complicated paths across which violence spreads, because the initial step, from the very first person to the next, accounts for most of the violence in our society. In trying to explain violence, it is myopic to focus solely on the perpetrator—his frame of mind, his finger on the trigger—because murder is rarely a random act between strangers. In the United States, 75 percent of all homicides involve people who knew each other, often intimately, prior to the murder. If you want to know who might take your life, just look at the people around you.

But your social network also includes those who might save your life. “On March 14, 2002, I gave my right kidney to my best friend’s husband,” Cathy would later note in an online forum that chronicles the experiences of people who become “living donors” of organs. The summer before, during a heartfelt chat, Cathy had learned that her friend’s husband’s renal failure had worsened and that he needed a kidney transplant in order to survive. Overcome with the desire to help, Cathy underwent a series of medical and psychological evaluations, getting more and more excited as she passed each one and moved closer to her goal of donating one of her kidneys. “The experience has been the most rewarding of my life,” she wrote. “I am so grateful that I was able to help my best friend’s husband. His wife has her husband back. His sons have their dad back…. It’s a win-win situation. We all win. I gave the gift of life.”⁵

Similar stories abound, and such “directed donations” of organs can even come to involve people who have rather tenuous connections, a Starbucks clerk and his longtime customer, for example. There can even be organdonation cascades that loosely resemble the Perettis’ murder cascade. John Lavis, a sixty-two-year-old resident of the town of Mississauga, Ontario, father of four and grandfather of three, was dying of heart failure in 1995. His heart had failed during triple-bypass surgery, and he was placed on a temporary artificial heart. In a stroke of unbelievable good fortune, a donor heart was transplanted into him just eight days later when he was on the brink of death. His daughter recalled: “We were a family of immense gratitude…. [My father] received the biggest gift he will ever receive—his life was given back to him.” Motivated by this experience, Lavis’s children all signed organ-donor cards, thinking that this symmetrical act was the least they could do. Then in 2007, Lavis’s son Dan died in a work-related accident. Eight people benefited from Dan’s decision to donate his organs. The woman who received his heart later wrote to the Lavis family, thanking them for “giving her a new life.”⁶ The same year in the United States, a similar cascade an amazing ten links long took place between unrelated living kidney donors (albeit with explicit medical coordination), saving many lives along the way.⁷

Social-network ties can—and, as we will see, usually do—convey benefits that are the very opposite of violence. They can be conduits for altruistic acts in which individuals pay back a debt of gratitude by paying it forward. The role that social connections can play in the spread of both good and bad deeds has even prompted the creation of novel strategies to address social problems. For example, programs in several U.S. metropolitan areas involve teams of “violence interrupters.” These streetwise individuals, often former gang members, try to stop the killing by attempting to break the cycle of transmission. They rush to the bedsides of victims or to the homes of victims’ families and friends, encouraging them not to seek revenge. If they can persuade just one person not to be violent, quite a few lives can be saved.

Our connections affect every aspect of our daily lives. Rare events such as murder and organ donation are just the tip of the iceberg. How we feel, what we know, whom we marry, whether we fall ill, how much money we make, and whether we vote all depend on the ties that bind us. Social networks spread happiness, generosity, and love. They are always there, exerting both subtle and dramatic influence over our choices, actions, thoughts, feelings, even our desires. And our connections do not end with the people we know. Beyond our own social horizons, friends of friends of friends can start chain reactions that eventually reach us, like waves from distant lands that wash up on our shores.

Bucket Brigades and Telephone Trees

Imagine your house is on fire. Luckily, a cool river runs nearby. But you are all alone. You run back and forth to the river, bucket in hand, toting gallon after gallon of water to splash on your burning home. Unfortunately, your efforts are useless. Without some help, you will not be able to carry water fast enough to outpace the inferno.

Now suppose that you are not alone. You have one hundred neighbors, and, lucky for you, they all feel motivated to help. And each one just happens to have a bucket. If your neighbors are sufficiently strong, they can run back and forth to the river, haphazardly dumping buckets of water on the fire. A hundred people tossing water on your burning house is clearly better than you doing it by yourself. The problem is that once they get started your neighbors waste a lot of time running back and forth. Some of them tire easily; others are uncoordinated and spill a lot of water; one guy gets lost on his way back to your house. If each person acts independently, then your house will surely be destroyed.

Fortunately, this does not happen because a peculiar form of social organization is deployed: the bucket brigade. Your hundred neighbors form a line from the river to your house, passing full buckets of water toward your house and empty buckets toward the river. Not only does the bucket brigade arrangement mean that people do not have to spend time and energy walking back and forth to the river; it also means that weaker people who might not be able to walk or carry a heavy bucket long distances now have something to offer. A hundred people taking part in a bucket brigade might do the work of two hundred people running haphazardly.

But why exactly is a group of people arranged this way more effective than the same group of people—or even a larger group—working independently? If the whole is greater than the sum of its parts, how exactly does the whole come to be greater? Where does the “greater” part come from? It’s amazing to be able to increase the effectiveness of human beings by as much as an order of magnitude simply by arranging them differently. But what is it about combining people into groups with particular configurations that makes them able to do more things and different things than the individuals themselves?

To answer these questions, and before we get to the fun stuff, we first need to explain a few basic terms and ideas of network theory. These basic concepts set the stage for the individual stories and the more complicated ideas we will soon explore as we investigate the surprising power of social networks to affect the full spectrum of human experience.

We should first clarify what we mean by a group of people. A group can be defined by an attribute (for example, women, Democrats, lawyers, long-distance runners) or as a specific collection of individuals to whom we can literally point (“those people, right over there, waiting to get into the concert”). A social network is altogether different. While a network, like a group, is a collection of people, it includes something more: a specific set of connections between people in the group. These ties, and the particular pattern of these ties, are often more important than the individual people themselves. They allow groups to do things that a disconnected collection of individuals cannot. The ties explain why the whole is greater than the sum of its parts. And the specific pattern of the ties is crucial to understanding how networks function.

The bucket brigade that saves a house is a very simple social network. It is linear and has no branches: each person (except the first and last) is connected to two other people, the one in front and the one behind. For moving something like water long distances, this is a good way to be organized. But the optimal organization of one hundred people into a network depends very much on the task at hand. The best pattern of connections between a hundred people to put out a fire is different from the best pattern for, say, achieving a military objective. A company of one hundred soldiers is typically organized into ten tightly interconnected squads of ten. This allows each soldier to know all of his squad mates rather than just the grunt in front of him and the grunt behind him. The military goes to great lengths to help squad members know each other very well, so well in fact that they are willing to give their lives for one another.

Consider still another social network: the telephone tree. Suppose you need to contact a hundred people quickly to let them know that school is canceled. Before modern communications and the Internet, this was a challenge because there was no public source of up-to-the-minute information that everyone could access from their homes (though the ringing of church bells in the town square comes to mind). Instead, each person needed to be contacted directly. The telephone made this task much easier, but it was still a burden for one person to make all one hundred calls. And even if someone set out to do this, it might take quite a while to get to the people at the end of the list, by which time they may have already left home for school. Having a single person make all the calls is both inefficient and burdensome.

Ideally, one person would set off a chain reaction so that everyone could be reached as quickly as possible and with the least burden on any particular individual. One option is to create a list and have the person at the top of the list call the next person, the second person call the third, and so on until everyone gets the message, as in a bucket brigade. This would distribute the burden evenly, but it would still take a really long time for the hundredth person to be reached. Moreover, if someone in the sequence was not home when called, everyone later in the list would be left in the dark.

An alternative pattern of connections is a telephone tree. The first person calls two people, who each call two people, and so on until everyone is contacted. Unlike the bucket brigade, the telephone tree is designed to spread information to many people simultaneously, creating a cascade. The workload is distributed evenly among all group members, and the problem caused by one person not being home is limited. Moreover, with a single call, one person can set off a chain of events that could influence hundreds or thousands of other people—just as the person who donated the heart that was transplanted into John Lavis prompted another donation that saved eight more lives. The telephone tree also vastly reduces the number of steps it takes for information to flow among people in the group, minimizing the chance that the message will be degraded. This particular network structure thus helps to both amplify and preserve the message. In fact, within a few decades of the widespread deployment of home-based phones in the United States, telephone trees were used for all sorts of purposes. An article in the Los Angeles Times from 1957, for example, describes the use of a phone tree to mobilize amateur astronomers, as part of the “Moonwatch System” of the Smithsonian Astrophysical Observatory, to track American and Russian satellites.⁸

Alas, this same network structure also allows a single swindler to cheat thousands of people. In Ponzi schemes, money flows “up” a structure like a telephone tree. As new people are added to the network, they send money to the people “above” them and then new members are recruited “below” them to provide more money. As time passes, money is collected from more and more people. In what might be the biggest Ponzi scheme of all time, federal investigators discovered in 2008 that during the previous thirty years Bernie Madoff had swindled $50 billion from thousands of investors. Like the Corsican vendetta network we described earlier, Madoff’s investment network is the kind most of us would like to avoid.

The four different types of networks we have considered so far are shown in the illustration. First is a group of one hundred people (each represented by a circle, or node) among whom there are no ties. Next is a bucket brigade. Here, in addition to the one hundred people, there are a total of ninety-nine ties between the members of the group; every person (except the first and last) is connected to two other people by a mutual tie (meaning that full and empty buckets pass in both directions). In the telephone tree, there are one hundred people and again ninety-nine ties. But here, everyone, with the exception of the first and last people in the tree, is connected to three other people, with one inbound tie (the person they get the call from) and two outbound ties (the people they make calls to). There are no mutual ties; the flow of information is directional and so are the ties between people. In a company of one hundred soldiers, each member of each squad knows every other member of the squad very well; and each person has exactly nine ties. Here, there are one hundred people and 450 ties connecting them. (The reason there are not nine hundred ties is that each tie counts once for the two people it connects.) In the drawing, we imagine that there are no ties between squads or, at least, that the ties within squads are much tighter ...

Table of contents

• Cover
• Title Page
• Dedication
• Contents
• Preface
• Chapter 1 - In the Thick of It
• Chapter 2 - When You Smile, the World Smiles with You
• Chapter 3 - Love the One You’re With
• Chapter 4 - This Hurts Me As Much As It Hurts You
• Chapter 5 - The Buck Starts Here
• Chapter 6 - Politically Connected
• Chapter 7 - It’s in Our Nature
• Chapter 8 - Hyperconnected
• Chapter 9 - The Whole Is Great
• Notes
• Index
• Acknowledgments
• Plate Section
• About the Authors
• Copyright
• About the Publisher