Tribalism in the Digital Age: When Biology Meets Algorithm

Humanity seems irreversibly inclined to draw insidious and invisible boundaries between "us" and "them". This phenomenon, although deeply rooted in our evolutionary history and psychology, takes unprecedented forms in the age of social media.

The "Stanford Prison Experiment" conducted in 1971 by Philip Zimbardo revealed how arbitrary social roles can degenerate into oppressive systems. It also illustrates how social differentiation can create tyrannical hierarchies to the point of legitimizing dehumanizing behaviors. This propensity for tribalism, far from being a relic of the past, is today exacerbated by social media and algorithmic micro-targeting, ushering in a new era of conflict and polarization.

"Us" and "Them": An Ancient Biological History

Research conducted in various scientific fields converges towards an alarming conclusion: the human species, under certain crisis conditions (wars, famines, etc.), easily falls into a "us versus them" logic, exacerbating antagonisms to the extreme. This mechanism is not limited to ethnically or religiously fragmented societies; it also manifests within more sophisticated communities.

Research in cognitive neuroscience reveals that these social biases have very ancient biological foundations. Studies using implicit association tests show, for example, that the amygdala, the emotional center of the brain, activates early when faced with an individual perceived as foreign, whether in terms of ethnicity, gender, or social status. An amygdala activation in 50 milliseconds highlights the speed with which our brains are programmed to identify "others". Thus, even before any conscious construction, humans are biologically programmed to identify otherness. Environmental influences, from early childhood, then refine these predispositions and reinforce belonging biases.

The Stanford Prison Experiment conducted by Philip Zimbardo in 1971, sometimes referred to as the "Lucifer Effect", revealed the ease with which arbitrary social roles can create oppressive systems. It is not the "bad seed" inherent in certain individuals, but the social context and psychological mechanisms that favor moral degradation. Cognitive neuroscience studies confirm this fragility. Research using implicit association tests shows the rapid activation of the amygdala, the emotional center of the brain, when faced with an individual perceived as "foreign" (in terms of ethnicity, gender, social status). This neuronal response, measurable in 50 milliseconds, reveals a biological predisposition to identify otherness, well before any conscious construction. The family and social environment then refines these predispositions, reinforcing belonging biases.

Robert Sapolsky, in his book "Behave: The Biology of Humans at Our Best and Worst", argues that the human brain, in order to ensure its survival, values its own group while depreciating others. This phenomenon gives rise to an idealized collective identity and a dehumanized otherness. In this perspective, the emergence of "us" is often synonymous with domination and conflict, as groups are often in competition for resources. This mechanism, far from being purely negative, presents evolutionary advantages: cooperation within the group strengthens cohesion, improving survival and reproduction chances. The depreciation of the outside, serving as a defense mechanism, can also contribute to the protection of the group against perceived threats. This evolutionary perspective does not justify the negative aspects of tribalism but allows us to understand it in its complexity.

Fear as a Driving Force of Tribal Retreat

Fear, a product of millions of years of evolution, proves to be a driving force behind this tribal retreat. It is not only an immediate reaction to danger but also becomes an anticipatory phenomenon, fueled by collective imagination. This cognitive framework legitimizes hostility, justifies discrimination, and normalizes violence. Tragic episodes in human history, such as the genocide of the Tutsis in Rwanda or the Holocaust, illustrate how fear, exacerbated by tribal narratives, led to unspeakable atrocities.

Historical Episodes and Contemporary Manifestations

History is full of tragic examples of this "us versus them" dynamic. The massacres of civilian populations during world wars, the genocides of the Tutsis in Rwanda and Muslims in Bosnia, the persecutions of the Rohingyas in Myanmar, anti-Jewish pogroms, and more recently, the unspeakable Israeli vengeance on Palestinian populations illustrate humanity's terrible capacity for extreme violence when caught in the grip of tribalism. These examples show that this phenomenon is not reserved for "primitive" or culturally fragmented societies. It also affects so-called modern and developed societies.

When Biology Meets Algorithm

The advent of social media and micro-targeting algorithms exacerbates this trend. Digital platforms, designed to maximize user engagement, exploit cognitive and emotional biases to amplify division. Algorithms select and disseminate information that reinforces existing prejudices, creating "filter bubbles" and strengthening identification with a specific group. Micro-targeting allows the dissemination of polarizing messages and manipulation of emotions on a large scale, aggravating the "us versus them" dynamic. The virality of hateful content and the lack of moderation on certain platforms contribute to a degradation of the social climate and an intensification of tribalism. The rise of populism and nationalist rhetoric skillfully uses these tools to mobilize and manipulate crowds, further exacerbating the phenomenon. Political figures exploit these mechanisms to strengthen their bases, allowing unprecedented manipulation of public opinion.

Our Virtuous Instincts

However, human nature is complex and includes instincts that counterbalance these negative tendencies. Steven Pinker, in "The Better Angels of Our Nature", argues that despite acts of violence, humanity also possesses propensities for empathy, cooperation, and peace. His work highlights how sociopolitical and ethical advances have allowed humanity to overcome collective violence through communication, solidarity, and the construction of democratic institutions. Our virtuous instincts, even if often more fragile, exist and can be stimulated.

The study of tribalism and its mutations in the age of social media raises essential questions about our human nature. The "us versus them" dynamic has its roots in biological and psychological mechanisms, but it is crucial to recognize that these tendencies are not irrevocable. By mitigating the deleterious effects of tribalism, fostering empathy, and mutual understanding through dialogue, humanity can hope to change the course of human interactions. The challenge remains to fight against these emotional tyrannies exacerbated by modern technologies and find a path towards a more empathetic and united society.

Understanding the neurological and social mechanisms at work in tribalism is essential to combat this phenomenon. Education in critical thinking, promoting intercultural dialogue, and developing a more enlightened civic consciousness are all levers to counter the spread of tribalism and foster social cohesion and peace. Regulating digital platforms and combating misinformation seem indispensable in this context to create a healthier media environment more conducive to dialogue and diplomacy, and to mitigate our "emotional tyrannies".

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References

Zimbardo, Philip. "The Lucifer Effect: Understanding How Good People Turn Evil." 

Sapolsky, Robert. "Behave: The Biology of Humans at Our Best and Worst." .

Pinker, Steven. "The Better Angels of Our Nature: Why Violence Has Declined."