At the foundation of all myth sits an element of truth that is symbolised and made true by a group, regardless of the evidence. This is certainly the case in the many myths that infuse safety culture. Just look at any of the semiotic models used by Safety and see if there is any evidence to support belief eg. Dekker’s tunnel, Reason’s swiss-cheese and Heinrich’s dominoes are not supported by evidence that proves accidents and events are linear. Indeed, all the evidence confirms that events and accidents evolve in a chaotic messy way. This is why accidents occur, because critical elements of cause cannot be seen nor predicted (https://safetyrisk.net/framing-and-priming-investigations-the-manawanui-tragedy/ ). Looking for linear cause produces perception blindness to any non-linear cause.
Today is ANZAC Day in Australia, and every city and town has ceremonies, rituals, symbols and myths invoked in remembrance of past war. Understanding ceremony, ritual, myth and semiotics are foundational for understanding the nature of culture, except in safety. Afterall, the best way to be educated and intelligent about safety culture is to not talk about it! (Busch).
I have written previously about the Simpson and Donkey myth (https://safetyrisk.net/myth-making-and-why-it-matters-to-safety/) but there are many other memorial myths such as the ANZAC biscuit myth (https://theconversation.com/the-origin-story-of-the-anzac-biscuit-is-largely-myth-but-that-shouldnt-obscure-the-history-of-women-during-the-war-252039?).
When it comes to the development of myth, all one needs is a belief, a story, a ritual and an anchoring symbol. Evidence is unimportant. Moreso, understanding how mythical truth works, is essential to understanding safety culture. Unfortunately, search any discussion in safety about culture and it is silent about such essentials (https://safetyrisk.net/safety-culture-silences/ ).
In the case of the ANZAC biscuit myth, there is no correlation between the biscuits we make called ‘Anzacs’ and the biscuits eaten on the Western front or Gallipoli. But in myth, scientific evidence is not important. Whilst the Diggers did get biscuits in their rations, they didn’t include coconut, golden syrup or oats, as in the popular recipe for making Anzacs (https://www.womensweeklyfood.com.au/recipe/baking/best-anzac-biscuits-recipe-28575/).
The commercial making of Anzac biscuits was established in 1994 and is regulated by the Department of Veteran’s Affairs (https://www.dva.gov.au/recognition/commemorations/protecting-word-anzac) and the use of the name ‘cookie’ is prohibited. The last thing needed to anchor to the Anzac is the Americanisation of culture.
The biscuit that was eaten on the western front in WW1 was more like a ‘ship’s biscuit’ from the 1800s. It was a very hard wafer-type thing made from flour, dry milk and water and had to be non-perishable. Soldiers used to grate it into pieces and also use it as porridge.
Myths are powerful and the bedrock of culture. We see this in all religions.
Ignorance about mythology, semiotics, ritual, culture, religion and ceremony creates a naïve understanding about culture. If you want to learn about culture, the last place to consult is a safety engineer.
In the safety industry, the naïve exclusion of such vital cultural elements of culture means that nothing changes in safety culture. Indeed, the religious mythology of safety culture just continues to amplify. This now includes the theological myths being created by Dekker and Conklin about atonement and repentance in safety. Ignorance about religion creates a hotbed for safety to become religious. We see this evidenced in all of the belief concocted around zero, the god of safety.
Myths shouldn’t concern us unless one is also trying to market the idea that safety and its methods are ‘scientific’. Whilst myths are culturally useful, they have nothing to do with ‘Science’. Mythology cannot be understood ‘scientifically’. When the Safety Science Lab (Provan and Rae) endorse zero as a ‘moral goal’ (https://safetyrisk.net/zero-is-an-immoral-goal/), you know for sure that it has no clue about the nature of ethics or myth, both essential to understanding safety culture.
If we include mythology, semiotics, ritual, culture, religion and ceremony in our understanding of safety culture, we jettison the naivety of ‘what we do around here’ and can start to reshape the way people tackle risk.
We expect to be soon launching the book by Dr Nippin Anand and Dr Robert Long on 51 Stories in Culture, To Live and To Be.
This book tackles the many silences of Safety on the nature of safety culture and complements the highly successful SPoR Three Day Program on culture (https://cllr.com.au/product/culture-leadership-program-unit-15-overseas-elearning/), which can be delivered online or in person – by Dr Anand, Dr Long or Dr Ashhurst.
The book is expected to be launched on the pages of this blog in the next 2 weeks.
Dr Rob Long
Latest posts by Dr Rob Long (see all)
- Heinrich’s Alternate Reality - May 19, 2025
- Heinrich Humbug - May 18, 2025
- When Semiotics Show Your Real Agenda in Safety - May 10, 2025
- Heinrich Was Wrong, A NZ Case Study - May 7, 2025
- iCue Methodology – A Video - May 6, 2025
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