Workplace Review – Summer 2023 Quiet Quitting – David Brodsky
“Fed up with work, just quietly”
David Brodsky started his professional career in Brisbane’s music performance and education spaces where he owned and managed music studios. He explored his interests in psychology through quantitative research into music cognition and behaviour at Griffith University. After studying an MBA at Monash Business School, David worked as a research assistant at the Monash Department of Management for four years, sharpening his skills in HR data analytics through hands-on statistics projects in the field of organisational behaviour. Since 2020 to the current day, he has worked as a sessional academic in the Discipline of Work and Organisational Studies at the University of Sydney Business School, where he resettled to conduct research into workplace creativity. As part of this engagement, David teaches HR data analytics and evidence-based HR practice in the master’s program, as well as organisational leadership and team management within the undergraduate commerce program. He has also assisted the Director of the university’s Culture Strategy Division across various projects. David is soon to establish a new business a new business call HR Science see; hrscience.com.au
David Nikolas Brodsky[1]
Abstract: Quiet Quitting might seem a fleeting social media fad, or even an ephemeral workplace trend. However, there is much that lies beneath the surface, and if not understood and addressed appropriately, dismal outcomes can ensue for organisations and for those who sustain decent work. This article explores what Quiet Quitting entails, what causes it, and what lies at its ethical boundaries. Restoring staff engagement, motivation, and dedication demands bold responses that involve redesigning the employee experience, rebuilding a sense of community at work, and renegotiating the psychological contract.
A brief history
Quiet Quitting’s roots are not entirely clear within the literature. It has been reported that the concept was coined in 2009 by an American economist named Mark Boldger and was largely used to explain the “demonization of profit, entrepreneurship, and productivity” in Venezuela[2]. However, this does not reflect the true intentions of its agents or advocates, at least not recently. Its virulent propagation via social media (which largely explains why younger workers are overrepresented in its practice) was incited by the “Tang Ping” movement in China during April of 2021[3]. Tang Ping, which means “lying flat”, was the refusal of young people (almost exclusively) to exert such tremendous energies simply to participate in a career that was dispassionate toward human wellbeing. Management, politicians, and strategists looked upon this with disdain, often referring to it as “slacker culture”. However, lying flat was a reaction to an unsustainable work culture where employees were required to work between 70 and 100 hours per week. This work culture is known as “9-9-6” and refers to being at work from 9am to 9pm (at least), 6 days per week, although the particular start and end times and days worked are not fixed by definition. Lying flat was therefore an attempt to claim back some time to be “human”.
Like Tang Ping, when Quiet Quitting is practised en masse, it represents a collective effort of workers to communicate to employers that their work has become unhealthy (i.e., overly demanding, or subject to a toxic workplace)[4]. Another aim is to give individuals back some personal resources (to cope) through the abandonment of any tasks not specified in the job description or required of them according to their written employment contract[5]. Tang Ping goes beyond these two objectives by presenting individuals an avenue toward being able to pursue their passions and live beyond oppression[6] (although its effectiveness is thus far unproven and may be in doubt). Since Quiet Quitting does not involve the actual resignation of staff in the form of voluntary termination, this appears to be where the similarities end. However, Tang Ping’s role in influencing younger workers to quit quietly is rather straightforward: The sentiments toward work and workplaces changed during the pandemic and (for various reasons which this article is not purposed toward) resulted in “the great resignation” seen throughout the USA and, to a certain extent, Europe. The idea that work was not actually fulfilling dreams, and employers were not doing enough to meet the aspirations or reflect the moral ideals of their employees, created a condition where a refusal on the part of workers to exert so much effort looked attractive, and this was particularly true for people who could not (or should not) actually resign. Although, working an inordinate number of hours, week upon week, does not define the work experience of the Western world generally. Western workers saw instead an opportunity to reduce personal effort and restore their (emotional, physical, and mental) resources by putting in the minimum effort (and time) to simply retain their means of subsistence, and very little more.
That, of course, means not contravening the employment contract, not intentionally harming a colleague, and not dropping output to a standard low enough to put oneself in the firing line. This would constitute a slenderly adequate level of performance (if subject to a performance review) and, in most developed economies, a dismissal for this reason alone would be illegal. Of course, this does not apply under at-will employment agreements, especially in the USA. Even still, fed up workers will find the “break-even point of effort” (for example, by preserving particular social resources) required to keep their jobs, wherever that point may be.
What is really going on?
Despite Quiet Quitting’s buzzword status and recent popularity (however fleeting), judicious employers and HR practitioners should understand its psychosocial underpinnings—the discoveries of which are certainly not recent, nor are they mere buzzwords—as there are important implications for organisational culture and employee engagement. It seems quite clear from the outset that an employee’s Quiet Quitting is simply a disengagement from the workplace and/or the job, which is not untrue, but there are mechanisms that cause this disengagement and strategies toward reparation or restoration. Before this article embarks on this journey, the reactions in the Western world should be considered.
Proponents of Quiet Quitting espouse the benefits of personal care, restoration of energy (that might be harnessed toward actual career mobility), and the reprioritisation of one’s objectives in life. However, this comes at various costs to others and to organisations from a sociocultural perspective. There may also be unintended consequences for Quiet Quitters, as they often cause harm to their own working relationships. Such an outcome is not likely conducive to their career mobility after all. Although Quiet Quitters do perform as the job requires, they are disengaged from the workplace or their job by having lost all motivation to contribute in other ways. Some of those ways include unstacking the dishwasher in the office kitchenette, contributing to a co-worker’s birthday card and cake, turning up at a meeting (in person or virtually) where they felt they were not actually needed, asking the receptionist about their weekend…; or any such activity that demonstrates they are a human part of a workplace. This loss of motivation stems from the idea—misconception or not—that making these efforts does not profit them personally, but rather costs them the opportunity to concentrate those efforts toward other priorities. Some even believe that efforts beyond the job description are wasted entirely if they cannot see how they affect an organisation’s outcomes.
Opponents to Quiet Quitting not only believe that all workers should be contributing these extra efforts, but also perpetuate what they see as the socialisation of decent working culture. That is to say, “this is simply how we work together”, “this is how we make our workplace pleasant”, or “this is how we present unity”. Some go far enough to suggest that, if Quiet Quitters wish to restore their personal resources by denying their co-workers the niceties they deserve, they should probably resign in reality and take their indifference somewhere it will be tolerated. Opponents often see Quiet Quitters as selfish or lazy, and this reaction reflects that toward Tang Ping, but this reaction can be construed as indifference in itself, tending only to fuel contention.
It is important to consider what underpins behaviour, and that is generally accepted to be explained by motivation theories. The prevailing theory of motivation is Self-determination Theory (SDT) due to its comprehensiveness and clarity. The creators of this widely venerated theory state that “to be motivated means to be moved to do something” (p. 54)[7], and although that sounds elementary, the statement encapsulates the phenomenon so eloquently. Importantly, SDT delineates different types of motivation, which should not be misunderstood as different levels of motivation (even if they differ in their intensity to contribute toward self-determination):
“Autonomous motivation comprises both intrinsic motivation and the types of extrinsic motivation in which people have identified with an activity’s value and ideally will have integrated it into their sense of self. When people are autonomously motivated, they experience volition, or a self-endorsement of their actions. Controlled motivation, in contrast, consists of both external regulation, in which one’s behavior is a function of external contingencies of reward or punishment, and introjected regulation, in which the regulation of action has been partially internalized and is energized by factors such as an approval motive, avoidance of shame, contingent self-esteem, and ego-involvements. When people are controlled, they experience pressure to think, feel, or behave in particular ways. Both autonomous and controlled motivation energize and direct behavior, and they stand in contrast to amotivation, which refers to a lack of intention and motivation” (p. 182)[8].
Motivation does well in describing the impetus and likelihood of human behaviour, and while it does apply to working contexts, it only scratches the surface when exploring Quiet Quitting.
Emotional labour and OCBs
Many of the behaviours mentioned before (i.e., the ones that Quiet Quitters tend not to enact) may be explained by a construct known as emotional labour. This theory is also well established and describes various processes where emotional effort is expended in order to be agreeable, productive, or safe while at work. It is based on the premise that humans are different and so do not automatically match one another on an emotional level in any given context[9]. Examples of emotional labour include integrative emotions (e.g., being friendly, instilling a sense of goodwill), masking emotions (e.g., conveying authority, avoiding familiarity), and differentiating emotions (e.g., instilling unease in someone, such as an interrogation officer). The behaviour is further delineated into performances of surface acting and deep acting. Surface acting is where the expressor simulates emotions that they do not actually feel, whereas deep acting is the effort to actually experience the emotion that is wished to be expressed[10]. These two categories of behaviour are distinct because they have different effects on worker wellbeing, where surface acting drains one’s wellbeing as it usually involves suppressing one’s true emotions in an act of inauthenticity, whereas deep acting is an effort to bring oneself into emotional alignment and therefore improve one’s wellbeing[11].
The abandonment of emotional labour is simply one of the tenets of Quiet Quitting, albeit a prominent one. The main idea is that the positive outcomes of emotional control are linked to what most people regard as the requisites of a happy working environment, and this is often where the point of contention lies between Quiet Quitting’s proponents and opponents. But what of the more physical actions that one displays in the workplace, such as helping a new co-worker learn the ropes (thereby freeing up a superordinate’s time to concentrate on something else), or just rolling with the punches (without complaining about trivial matters)? These behaviours describe more than mere manners and human decency, and the scientific field of organisational behaviour categorises many such actions (including emotional control) into what are known as organisational citizenship behaviours (OCBs). OCBs can enhance (and stabilise) productivity, free up resources, help to coordinate across work groups, help the organisation attract and retain talent, and assist in adapting to changes in the working environment, among other things[12].
Although OCBs can be linked to organisational performance, they can be difficult to attribute and measure, as they often require a team effort, or behaviours may start to go unnoticed or unthanked when they become habitual and commonplace. Of course, being credited with having demonstrated OCBs does not usually provide the impetus to enact them (although, for some it may). Some perhaps even display OCBs to avoid punishment. On the other hand, affective outcomes have been linked to OCBs in the form of job satisfaction, and this relationship has been shown to run in both directions[13]. Some OCB researchers draw parallels between the workplace and ordinary society to say that organisational citizenship can (or should) function much like civil citizenship in that members of society have both rights (protection, agency, and economic benefits) and responsibilities (obedience, loyalty, and participation) when it comes to their status as a citizen[14].
Ethical considerations
Accepting that OCBs bring such important value to an organisation and its people, perhaps it seems so wrong for an employee to refuse to enact them. Remembering that the behaviours in and of themselves may not form any part of the employment contract, it might be difficult to prove that a Quiet Quitter has effectively cost the organisation in a way that warrants their dismissal. This author must leave such judgments to those qualified. There are, however, ethical considerations that both opponents and proponents of Quiet Quitting might heed.
In particular, the elusive “work–life balance” seems to require the weighing up of self-interest and service to others (at work). One may argue that some industries require self-interest in their workers in order to perform (e.g., financial services, sales), however other industries require service to others to be elevated above self-interest (e.g., health care, education, social work). For example, in contexts where growing in individual competence equates to a future improvement of service to others, then Quiet Quitters will fall short when they refuse[15]. Ethical boundaries might often be maintained automatically by virtue of the fact that certain industries tend to attract certain types of people who have particular sources of motivation, and these motivations often dictate a sort of balance workers may pursue, thus the behaviours they choose to enact, which may then link to satisfaction in one’s work (provided the outcomes match the goals). Another ethical shortcoming of Quiet Quitting may lie in the worker–client relationship—where an employee may be expected to do all they can for the client, and thus violate this accord[16].
Quiet Quitting may be deemed to maintain integrity, particularly where self-care is required to perform and/or serve others. Setting boundaries for work is a demonstration of value placed on work–life balance, and a healthy working culture dictates this should be exemplified by organisational leaders. Implied in this concept is the fact that leaders should also be demonstrating how and when those boundaries are to be set. In instances where work requirements demand too much of employees (such as role overload or unreasonable overtime), Quiet Quitting is intended as a form of social justice[17]. Whether it appears this way or whether it is organised appropriately are other matters for consideration. Indeed, when overwork is evidenced appropriately, an organisation’s leaders must take action to trim down processes or requirements, thereby demonstrating care for staff. This action might be enough to cause those who have strayed to return to the flock. However, whether this does or does not result, it is still a good idea for leaders to show good leadership and be the first to act with benevolence.
Unspoken agreements
So, if Quiet Quitters are breaking rules, then what rules are they if not written into the employment contract? This becomes clear when the focus is on the costs of the behaviour. Where Quiet Quitters are producing social and emotional costs for others, this is because they are breaking the “psychological contract”, which entails individually-held beliefs surrounding a mutual accord. In practical terms within the workplace, this usually takes the form of unspoken good faith (not necessarily an expectation) that, at the very least, the terms of employment will be upheld on both sides. Moreover, there exists a mutual understanding about how the parties are (socially) obliged to interact, which is usually based on somewhat established patterns of having seen these responsibilities fulfilled[18]. These are implied, and not written, promises. It stands to reason, then, that when social costs are transferred from one side to the other without prior agreement, a breach can be felt. This is especially true when employers place unreasonable demands on their staff. It is less felt in the case of a few “indolent” workers because there are often self-motived organisational citizens who are ready to pick up any slack and bolster their own social capital.
However feathery or brittle the psychological contract may sound, the fact is that organisations require them to thrive because survival (and success) depends on the agreements of people to work together toward a common mission[19]. Due to the fact the psychological contract is a purely mental model of the employment relationship, it often proves very reliable in cases where efficient action is needed and experience or processes may be lacking. However, this fact also makes it difficult to verbally define and to hold someone to in any official capacity (or to prove that someone ever lost sight of the common mission). A simple example of this is where work carried out through a given period (say, two weeks), is not remunerated until the end of that period. Even though the employer is contractually obliged to uphold their end of the bargain, it is the belief that they will do so that provides motivation for staff to perform in their work during the time lag (the word “motivation” in this instance does not refer as much to extrinsic rewards as it does to “reason”).
COVID and community
There may be reasons the psychological contract has broken which are not the fault of anyone—other things for which blame can largely be attributed to the COVID-19 pandemic. The separation and isolation of employees, including the subsequent (and perhaps protracted) work-from-home experience, did much in hurting )all feelings of social connectedness and hindering opportunities for relationships to form amongst new colleagues. A May 2021 McKinsey report showed that employers understood the disconnect would combine with employees’ re-evaluating of their connection with work to result in staff disengagement and attrition[20]. This was correct—particularly for the USA and parts of Europe. Hybrid working arrangements were already being devised, despite the unclear future (now present), however employers were more ready for it than staff were. Yet this represented just another fracture in the psychological contract—a fracture that could be epitomised by Elon Musk’s famous ultimatum to Twitter employees (to return to the office or seek employment elsewhere[21]). Although COVID in itself did not break the psychological contract, the separation it created certainly did erode it, perhaps to the point where the next straw would be the one to break the camel’s back.
With a zeitgeist defined by uncertainty, volatility, and fear, it seems reasonable that people would place work at a lower priority than at earlier times. If work no longer served motivations, and social connectedness had cracked, then very little faith might be placed in the psychological contract, and any remaining motivations to contribute to a structure that was barely hanging on would simply disappear. Despite the pessimism of this logic, its acknowledgement welcomes a crucial opportunity to re-establish a sense of community at work through coordinated social bonding, thereby rebuilding the psychological contract and, as a consequence, realising the multitudinous benefits of OCBs.
A brave new world
Rebuilding community requires setting good examples of OCBs. A study of 687 frontline nurses showed clear evidence for the positive outcomes that social support from within the workplace has on reducing staff intentions to disengage from their jobs[22]. This workplace example tells a lot because nurses were not only overstretched due to waves of sick patients, but they were also overloaded with extra compliance and safety protocols on top of their own anxieties toward catching the virus due to sheer proximity. In the study, social support was defined as the extension of assistance and comfort toward staff (clear OCBs) and was measured by nurses’ directly-reported perceptions of having received it.
Rebuilding community also requires crafting safe spaces for staff to share their difficulties and needs to reconnect, as well as actively listening (and not merely parroting) employee concerns when asking them to return to the office[23]. Displays of honest vulnerability from leaders can also help build psychological safety in employees. Also important when rebuilding community is that those who had never quietly quit do not deride those who did so in the past, as this would cause further division. Instead, motivators to re-engage (perhaps in the form of psychological rewards, such as praise and appreciation or greater autonomy) should be set to help establish a new standard of workplace contribution. Certainly, rewards for those who never quietly quit may go down well, but this should be done tactfully so as to not create “quiet criticism”.
Rebuilding engagement requires redesigning the employee experience. This process entails listening to what people value (broadly), and this is rarely to do with being paid more. Rather, staff want to see their sense of control restored through a renewed ability to influence outcomes at work [24]. Design-thinking mythology, human-centred design, or high-involvement management strategies can be powerful tools to initiate emergent change processes and, when enacted, demonstrate to employees that their own ideas have indeed shaped the return-to-work journey. This demonstration is important because autonomy is positively associated with engagement, which is in turn positively associated with trust[25]. Other useful strategies to build engagement include providing attractive opportunities for development and career mobility, ensuring that staff are appropriately equipped and trained, having effective (safe and responsive) feedback processes in place, enforcing a reward structure that captures the imagination of the workforce, and promoting strength in a good working culture wherever possible[26].
Renegotiating the psychological contract requires nothing short of good leadership. When upholding past promises is proving arduous, employers and staff must work together to understand the shared terms and meet the obligations of their psychological contract[27]. This is particularly vital while hybrid modes of work locality prevail. Some methods may include the delivery of clear and positive messaging around the organisation’s values and mission (bear in mind that doing so may cause short-term hurt by separating the sheep from the goats); provide accessibility, diversity and adaptability in the working environment; promote wellbeing, innovation, and sustainability[28]; exchange apologies and forgiveness (both ways) for breaches of the psychological contract[29]; and avoiding denial, blame, and apology/excuse combinations when addressing any breaches[30].
All the way along the journey of rebuilding community and redesigning the employee experience, it is critical that organisational leaders consistently demonstrate that these new obligations are being met (this may include psychological rewards for staff who uphold their end) if there exists a best way to strengthen the psychological contract once again. But when it has been restored—and hopefully to a point far stronger than it ever was—the workplace will be teeming with good organisational citizens.
[1] Work & Organisational Studies, The University of Sydney Business School; Director of HR Science.
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