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July 6, 2025 26 mins

Coping in an Age of Chaos: Understanding Adaptive Strategies

In this episode, host Leslie Poston digs into the multifaceted science of coping amidst today’s turbulent world. With constant exposure to political violence, environmental disasters, and social instability, many struggle to maintain mental well-being. Leslie explores the psychology behind coping, referencing the work of Richard Lazarus, Susan Folkman, and Bruce McEwen on stress responses. She discusses the roles of problem-focused and emotion-focused coping and addresses the dangers of chronic stress and learned helplessness. The episode examines how relational resilience, communal support, and collective activities can bolster coping mechanisms. Leslie also critiques the misapplication of resilience as an individual trait while highlighting its dependence on supportive environments. Listeners are encouraged to develop self-awareness, engage in mutual aid, and cultivate positive emotions as pivotal strategies for adaptive coping.

00:00 Introduction: Navigating a Chaotic World
01:33 Understanding the Psychology of Coping
04:02 Stress Responses and Allostatic Load
06:33 Coping Strategies: The Good, The Bad, and The Misunderstood
10:28 The Political Implications of Learned Helplessness
12:06 Resilience: Beyond the Buzzword
14:57 The Power of Social Connection and Collective Coping
18:29 Building Sustainable Coping Strategies
23:49 Conclusion: The Radical Act of Self-Care

Research

Abrutyn, S. (2023). The Roots of Social Trauma: Collective, Cultural Pain and Its Consequences. Society and Mental Health, 14(3), 240-256. 

Bonanno, G. A. (2004). Loss, trauma, and human resilience: Have we underestimated the human capacity to thrive after extremely aversive events? American Psychologist, 59(1), 20–28. 

Braveman, P., & Gottlieb, L. (2014). The social determinants of health: it's time to consider the causes of the causes. Public health reports (Washington, D.C. : 1974), 129 Suppl 2(Suppl 2), 19–31.  

Braveman, P., Arkin, E., Orleans, T., Proctor, D., & Plough, A. (2017). What is health equity? And what difference does a definition make? Robert Wood Johnson Foundation. 

Centers for Disease Control and Prevention. (2024). Social determinants of health (SDOH).

Eppler, M. J., & Mengis, J. (2004). The concept of information overload: A review of literature from organization science, accounting, marketing, MIS, and related disciplines. The Information Society, 20(5), 325–344. 

Erikson, K. T. (1977). Everything in its path: Destruction of community in the Buffalo Creek flood. Simon & Schuster.

Fredrickson, B. L. (2001). The role of positive emotions in positive psychology: The broaden-and-build theory of positive emotions. American Psychologist, 56(3), 218–226. 

Heitmayer, M. (2025). The second wave of attention economics: Attention as a universal symbolic currency on social media and beyond. Interacting with Computers, 37(1), 18–29. 

Herman, J. L. (2022). Trauma and recovery: The aftermath of violence--From domestic abuse to political terror. Basic Books.

Hirschberger, G. (2018). Collective trauma and the social construction of meaning. Frontiers in Psychology, 9, Article 1441.

Kaniasty, K., & Norris, F. H. (1995). In search of altruistic community: patterns of social support mobilization following Hurricane Hugo. American journal of community psychology, 23(4), 447–477. 

Lanham, R. A. (2006). The economics of attention: Style and substance in the age of information. University of Chicago Press. 

Folkman, S. (2013). Stress: Appraisal and Coping. In: Gellman, M.D., Turner, J.R. (eds) Encyclopedia of Behavioral Medicine. Springer, New York, NY. 

Marmot M. (2005). Social determinants of health inequalities. Lancet (London, England), 365(9464), 1099–1104. 

Menakem, R. (2017) My Grandmother's Hands: Racialized Trauma and the Pathway to Mending our Hearts and Bodies. Central Recovery Press. https://resmaa.com/merch/

McEwen, B. S. (1998). Protective and damaging effects of stress mediators. New England Journal of Medicine, 338(3), 171–179. 

Office of Disease Prevention and Health Promotion. (2020). Social determinants of health. U.S. Department of Health and Human Services. 

Porges S. W. (2009). The polyvagal theory: new insights into adaptive reactions of the autonomic nervous system. Cleveland Clinic journal of medicine, 76 Suppl 2(Suppl 2), S86–S90. 

Porges, S. W. (2022). Polyvagal theory: A science of safety. Frontiers in Integrative Neuroscience, 16, Article 871227. 

Postman, N. (2005). Amusing ourselves to death: Public discours

Mark as Played
Transcript

Episode Transcript

Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Leslie Poston (00:10):
Welcome back to PsyberSpace. I'm your host,
Leslie Poston. Let's be honest.It's been a lot. It is a lot.
Every week, we seem to get hitwith new political violence,
social instability,environmental disasters, and
mass scale cruelty disguised asgovernance. At work, people are

(00:34):
burning out or getting laid offin record numbers. In public
life, disinformation andartificial intelligence are
distorting reality faster thanmost of us can keep up. And at
home, well, that's assuming homestill feels like a safe concept.
Most of us are just trying tomake it through the day without

(00:55):
going numb.
This isn't normal, but it is ourreality right now. So today,
we're asking a different kind ofquestion. Not how do we fix the
world? We'll get there. But howdo we live in it while it's
breaking?
What does the science of copingtell us about what people do

(01:16):
mentally, emotionally, andphysically when the world stops
making sense? And how can wetell when coping helps or when
coping is keeping us stuck?Let's talk about the psychology
of coping in an age of chaos. Inpsychology, coping isn't about

(01:37):
staying strong or having a goodattitude. It's about how we
adapt mentally and behaviorallyto stress.
Richard Lazarus and SusanFolkman were among the first to
develop a formal theory ofcoping. Their 1984 model defined
coping as a dynamic process ofmanaging the demands of

(01:58):
stressful situations, especiallywhen those demands exceed a
person's resources. They brokeit into two broad types: problem
focused coping, where you try tochange the situation itself and
emotion focused coping where youtry to manage how you feel about
it. Most of us do a mix of both.If you get hit with an

(02:20):
unexpected bill, you might firstpanic, emotion focused, and then
make a budget plan, problemfocused.
That's normal. But what happenswhen the problem is too big to
fix, at least alone? Whathappens when the stressors are
systemic or chronic ordeliberately designed to keep
you overwhelmed? That's wherethe coping process starts to get

(02:43):
a little more complicated.Here's what makes Lazarus and
Folkman's model still relevantto our current moment.
They understood that stressisn't just something that
happens to you. It'stransactional, meaning it
emerges from the relationshipbetween you and your
environment. The same event canbe devastating to one person and

(03:06):
completely manageable to anotherdepending on how they appraise
it and what resources they haveavailable. Think about this in
terms of current events. When amajor news story breaks, say
another school shooting,environmental disaster, or last
week's big ugly bill, yourresponse depends not just on the

(03:26):
event itself, but on yourcognitive appraisal of it.
Do you see it as a direct threatto your safety? A distant
tragedy? A call to action? Yourassessment shapes your coping
strategy. This is criticalbecause it means that changing
how we understand and interpretevents can actually change our

(03:47):
stress response.
It's not about toxic positivityor pretending everything's fine.
That's not what I mean. It'sabout recognizing that we have
some agency in how we processoverwhelming information. Our
nervous systems aren't built forsustained chaos. Acute stress is

(04:08):
actually more manageable for us.
We rise to the challenge, wehandle the threat, and we
recover. But when stress doesn'tend, when the goalposts keep
moving or when the threat isambiguous and never resolved,
our brain shifts intoconservation mode.
Neuroscientist Bruce McEwendescribes this in terms of
allostatic load, the wear andtear on the body and mind caused

(04:31):
by chronic stress. Your stresshormones spike, your immune
system gets suppressed, and yourcognition slows. You start
tuning things out, checking out,dissociating, or overcorrecting
emotionally.
Not because you don't care, butbecause you're just so
overwhelmed. Let me break downwhat allostatic load actually

(04:53):
looks like in practice. McGuinidentified four types of
problematic stress responsesthat lead to this kind of wear
and tear. First, there'srepeated hits from multiple
stressors. Think about someonedealing with job insecurity
while also caring for an agingparent while also being worried

(05:13):
about climate change while alsonavigating political tension in
their community.
Each stressor might bemanageable alone, but together,
they create a cumulative heavyburden. Second, there's a lack
of adaptation when your stressresponse doesn't adjust to
familiar situations. If you'vebeen working from home for three

(05:35):
years, but your nervous systemstill treats every video call
like a potential threat, that'syour stress system failing to
calibrate appropriately. Third,there's a prolonged response due
to delayed shutdown. This iswhen you can't turn off the
stress response even when theimmediate danger has passed.

(05:55):
So you might finish a difficultproject, but your heart rate
stays elevated for days. Fourth,there's inadequate response that
leads to a compensatoryhyperactivity of other systems.
So if your cortisol response isblunted, other inflammatory
systems might overcompensate,creating different kinds of

(06:16):
problems. The key insight hereis that people often judge these
responses as personal failings,and they're not. They're just
evidence that your stress systemis completely overwhelmed by
inputs it was not designed tohandle.
We all have our go to copingstrategies. Some of them are

(06:37):
productive and some aren't. Mostare somewhere in between. Maybe
you numb out with Netflix or,like me, you dooms roll until
two or 3AM. Maybe you throwyourself into work or side
projects or volunteer causes,not because they're fulfilling,
but because the stillness feelsunbearable.
Maybe you lean on humor orsarcasm or lean all the way into

(06:59):
the memeification of tragedy.Maybe you feel like crying for
no reason all the time orexploding or disappearing.
Psychologist George Bonanno,known for his research on
resilience, has shown thatpeople are far more varied and
flexible in their responses toadversity than we tend to think.
Most of us don't follow neatstages of grief or trauma. We

(07:21):
oscillate, mask, and improvise.
Let's talk specifically aboutsome coping strategies that
often get pathologized but thatactually serve important
functions. Emotional numbingthrough media consumption isn't
just escapism. It's often yournervous system's way of
regulating overwhelmingstimulation. When reality feels

(07:44):
too intense, creating acontrolled environment of
fictional problems can actuallyhelp you reset your emotional
baseline. Doom scrolling getstreated as purely self harm, but
research suggests it oftenserves a hypervigilance
function.
It's your brain trying to scanfor threats and updates in an
environment of constantuncertainty. The problem is not

(08:07):
the impulse. It's that socialmedia is designed to exploit
that impulse without everproviding the resolution your
nervous system craves. Darkhumor and irony aren't signs of
callousness. They'resophisticated cognitive
strategies for maintainingemotional distance from
overwhelming events while stillengaging with them.

(08:28):
This humor allows us to processdifficult truths without being
completely overwhelmed by them.Perfectionism and
hyperproductivity often getframed as positive coping, but
they can be forms of avoidancetoo. Sometimes throwing yourself
into work or self improvement isa way of avoiding the
helplessness you feel aboutlarger systemic problems. The

(08:52):
point isn't that thesestrategies are perfect. It's
that they're intelligibleresponses to an impossible
situation.
So when people say you're beingtoo sensitive or you're so
disengaged or you'reoverreacting, they're missing
the point. These reactionsaren't always signs of a
breakdown. Sometimes they'resigns of brilliant improvisation

(09:13):
under impossible conditions.Still, some coping strategies do
come with a cost, especiallywhen we're not aware of how
they're shaping us over time.There's a fine line between
disengaging to preserve yourenergy and giving up entirely,
between using humor to staygrounded and falling into

(09:36):
nihilism, between resting andresigning.
This is where psychologistMartin Seligman's early work on
learned helplessness comes in.He found that when people or
animals are exposed touncontrollable negative events,
they eventually stop trying toescape or to improve their
situation, even when a way outappears later. They don't take

(09:59):
it. They've been conditioned tobelieve that their effort won't
help. Sound familiar?
That creeping sense of futility,of why bother, that's not a
personal weakness. It's acognitive adaptation to
environments that constantlypunish hope. And when it takes
hold on a large scale, as itoften does during times of

(10:20):
political or economic chaos, itbecomes a cultural mood, a
shared shrug and a flattening.This is where we need to
understand that learnedhelplessness isn't just an
individual psychologicalphenomenon. It's often a
political one.
Authoritarian systemsdeliberately create conditions

(10:42):
of unpredictability,contradiction, and overwhelm
because they produce exactlythis kind of resignation in the
populace. When people areexhausted by constant crises,
when they can't tell what's realanymore or when every action
feels futile, they stopparticipating in democracy. We
see this in the 90,000,000people in The United States that

(11:05):
did not vote at all in the lastelection despite the threat.
People in society stop believingchange is possible. They turn
inward and focus on just gettingthrough the day.
That kind of resignation isn'tjust dangerous emotionally. It's
dangerous politically. Whenpeople check out en masse, it
creates space for the worstactors to consolidate power. The

(11:28):
chaos becomes the strategy, andcoping turns into complicity.
This is why statements inresponse to Trump's awful
legislation passing last week,like, we're so cooked or it's
over, folks, are so damaging.
They reinforce learnedhelplessness and contribute to
the spread of authoritarianismby amplifying hopelessness

(11:49):
instead of galvanizing actionand hope. This is why
understanding your own copingmechanisms isn't just self help.
It's self defense. It's aboutmaintaining your capacity for
engagement in a world designedto exhaust it. Now let's talk
about resilience because thisword gets thrown around a lot,

(12:12):
especially in business,education, and government, and
often it's weaponized.
We've done a deep dive on thisin an earlier episode, but it's
always good to take anotherlook. You'll see headlines about
how resilient teachers are orhow nurses bounce back from
trauma or how workers shoulddevelop a resilience mindset
after a layoff. It's a feel goodword that's too often used to

(12:36):
deflect responsibility. Oh,you're struggling? Be more
resilient.
You're upset? You're notresilient enough. But that's not
how resilience works. In alandmark paper, Southwick,
Bonanno, Mastin, Panterbrick,and Yahuda argued that
resilience isn't just a personaltrait. It's a process.
And more importantly, they foundit's deeply influenced by

(12:59):
context. People aren't resilientin a vacuum. They're resilient
because of support, access,stability, and safety. Think
about it this way. A tree can beresilient to strong winds if it
has deep roots, healthy soil,and a supportive ecosystem
around it.
But if you strip away the soil,cut the roots, and isolate the

(13:22):
tree, it's going to fall over nomatter how resilient the wood
is. The same is true for humans.Resilience emerges from
relationships, resources, andsystems that support adaptation.
This is why community and mutualaid are so important. When we
praise individual resiliencewhile dismantling the conditions

(13:44):
that make it possible, we'reengaging in a form of
gaslighting.
There's actually a wholeindustry built around selling
resilience as a personalsolution to systemic problems.
Mindfulness apps for overworkedemployees, stress management
workshops for underpaidteachers, and grit training for
students in under resourcedschools. None of these

(14:08):
interventions are inherentlybad, but they become problematic
when they're offered assubstitutes for actual support.
When employees offer meditationclasses instead of a living wage
or when schools teach resilienceskills instead of addressing
overcrowding and underfunding,this is what some researchers
call the resilience trap. Theidea that individual adaptation

(14:32):
can compensate for structuraldysfunction.
It can't. And expecting it to isa form of victim blaming
disguised as empowerment. Sowhen an employer or policymaker
praises resilience whileremoving every condition that
makes resilience possible, theyare gaslighting you. They are
blaming you for struggling in asystem they designed to keep you

(14:54):
overwhelmed. The good news?
Humans don't just copeindividually. We cope together.
And some of the most powerfulforms of resilience are
relational. In their study onnatural disaster survivors,
psychologists ChristopheKanjasti and Fran Norris found
that social support, both givenand received, was one of the

(15:17):
strongest predictors ofemotional recovery. People who
mobilized their communities,shared resources, and offered
emotional care fared better thanthose who tried to go it alone.
And that's part of what we'veseen in mutual aid networks,
online support spaces, protestcommunities, and even small
local groups that check-in oneach other during a crisis.

(15:40):
People banding together not justto survive, but to bear witness,
to say, yes. This is real. Thisis hard. This is happening, and
you're not imagining it.
And mutual aid isn't just aboutmaterial support, although
that's crucial. It's also aboutcollective meaning making. When
people come together to nameshared problems and work on

(16:02):
shared solutions, they'reengaging in a form of cognitive
therapy on a community level.They're countering the isolation
and gaslighting that oftenaccompanies systemic
dysfunction. They're creatingalternative narratives about
what's possible and who deservescare.
We talked about that last week.There's actually fascinating

(16:25):
research on how socialconnection affects our stress
biology. When we feel genuinelysupported and understood, our
cortisol levels drop, ourinflammatory markers decrease,
and our capacity for problemsolving and creativity
increases. And this isn't justfeel good psychology. It's
measurable physiology.

(16:46):
Social connection literallyregulates our nervous systems in
ways that individual copingstrategies often cannot. And
this is why isolation is often akey feature of oppressive
systems. When people are cut offfrom each other, they're more
vulnerable to stress, moresusceptible to manipulation, and

(17:07):
less capable of collectiveaction. We should also talk
about protest as a form ofcollective coping. When people
gather to express sharedoutrage, grief, or hope, they're
not just advocating for policychanges.
They're engaging in collectiveemotional regulation, which is
why a simple protest march thatmight look more like a parade to

(17:31):
some activists that are moreadvanced is still just as
important because it's givingthe community a way to cope.
Protest creates whatpsychologists call meaning
focused coping, the process offinding significance and purpose
in suffering. It transformsindividual pain into collective
power, and it says this matters.We matter, and we're not going

(17:54):
to suffer in silence. The sameis true for other kinds of
communal rituals, from religiousservices to concerts to online
communities that process sharedexperiences together.
These aren't distractions fromthe real work of coping. They
are the real work of coping.Because coping doesn't always
mean fixing. Sometimes it meansbeing seen, creating new

(18:19):
narratives, rituals, art, andnew frameworks that help us
integrate what's happeningrather than to dissociate from
it. So how do we build copingstrategies that sustain us
rather than hollow us out?
It starts with self awarenessand not self blame. Notice what

(18:39):
you reach for when things getheavy. Is it helping? Is it
harming, or is it just keepingyou afloat? And that's okay.
Sometimes survival is the goal,but name it and know it. Next,
work on regulation, notsuppression. Grounding
exercises, body scans, music,movement, breath work, humming

(19:03):
to regulate your vagus nerve.These aren't trendy because
they're cute. They're necessarytools for helping your nervous
system recover from chronicactivation.
The goal isn't to eliminatestress responses. It's just
helping them function moreefficient, to turn on when
needed and turn off when thereal threat has passed. Set

(19:26):
media boundaries, and this isone I struggle with in the
current news environment.Information overload is not the
same as awareness. You'reallowed to mute, log off, or
take a break.
You are absolutely allowed tosay, I will not subject my brain
to that headline right now.That's not avoidance. That's
hygiene. Think about it likeyour physical hygiene. You

(19:49):
wouldn't pour toxic waste onyour body every day all day and
then blame yourself for gettingsick.
The same principle applies toinformation consumption. Curate
your inputs deliberately. Andmost importantly, connect. The
myth of rugged individualismcollapses fast under pressure.

(20:11):
We need each other.
We need shared reflection. Weneed to remember that our pain
is not unique and neither is ourcapacity for care. Psychologist
Barbara Fredriksen's work onpositive emotions and the
broaden and build theory showsus that small moments of joy,
love, and connection don't justfeel good. They expand our

(20:33):
mental and emotionalflexibility. They literally help
us build psychological resourcesover time.
This feels counterintuitivebecause we often think of
positive emotions as frivolousduring difficult times, but
Fredriksen's research suggeststhe opposite. Positive emotions
are most critical when thingsare hard because they help us

(20:56):
maintain the cognitiveflexibility we need to adapt and
problem solve. So the next timesomeone tells you not to laugh
during dark times, laugh anyway.That's coping too. And finally,
cultivate purpose, but not thetoxic productivity kind.
Purpose that's connected to yourvalues and relationships, not

(21:18):
just your output. Purpose thatacknowledges your
interdependence with others andyour place in larger systems.
This might look like advocacywork, creative expression,
community building, or simplybeing present for the people you
love. The key is that it comesfrom connection rather than
control and from abundancerather than scarcity. This is

(21:41):
especially relevant to whitepeople who might be new to
activist spaces.
Instead of taking control andtrying to take the lead when
you're looking to build thesecommunities, first look around
you and see what communitiesexist and have existed that you
can participate in, amplify, andsupport. One of the most

(22:05):
important distinctions in copingresearch is between survival
focused coping and growthfocused coping. Survival focused
coping is about getting throughthe immediate crisis. Growth
focused coping is aboutmaintaining your capacity for
learning, connection, andpositive action even under

(22:26):
stress. Both are necessary, butif you're only ever in survival
mode, you lose touch with youragency and your creativity and
become reactive rather thanresponsive.
Therapists often talk about thewindow of tolerance, the zone
where you can experience stresswithout being overwhelmed by it
or shutting down from it. Whenyou're inside this window, you

(22:49):
can think clearly, feel youremotions without being
controlled by them, and makechoices that align with your
values. Chronic stress shrinksthis window. Everything starts
to feel either overwhelming ornumbing, but sustainable coping
practices can gradually expandit again. The goal isn't to
never feel stressed.

(23:09):
It's to have a bigger range ofstress that you can work with
rather than just endure. This isthe difference between reactive
and responsive coping. Reactivecoping is automatic, often
driven by fear or anger, andtypically focused on immediate
relief. Responsive coping isconscious, values driven, and
oriented toward both immediateneeds and the longer term goals.

(23:33):
Neither is inherently good orbad.
Sometimes you need to reactquickly to protect yourself. But
sustainable coping involvesgradually expanding your
capacity for responsive ratherthan purely reactive behavior.
If you've been feeling checkedout lately, if you've been numb
or angry or compulsivelyproductive or just tired in your

(23:56):
bones, there's nothing wrongwith you. You are not weak,
dramatic. You are respondingappropriately to a reality that
is, for many of us,psychologically unsustainable.
The fact that you're still hereand still curious and listening,
that matters. Coping isn't aboutpretending everything's okay.

(24:17):
It's about learning how to staypresent with what's not. It's
about reclaiming your nervoussystem from the systems that
profit off your exhaustion. Andsometimes it's about recognizing
that taking care of yourself isa form of resistance.
Maintaining your capacity forjoy, connection, and clear
thinking in a world designed todeplete these resources is not

(24:40):
selfish. It's subversive. Whensystems benefit from your
depletion, your restorationbecomes an act of defiance. When
systems benefit from yourisolation, your connection
becomes a threat to their power.When systems benefit from your
despair, your hope becomes aform of warfare.

(25:01):
This doesn't mean toxicpositivity or spiritual
bypassing. It meansunderstanding that sustainable
social change requires peoplewho can think long term, who can
maintain perspective, and whocould hold complexity without
being paralyzed by it. It meansrecognizing that your mental and

(25:22):
emotional well-being is notseparate from collective
liberation. It is a prerequisitefor it. Sometimes the most
radical thing you can do isrefuse to be broken by systems
designed to break you.
Sometimes the most politicalthing you can do is invest in
relationships that help youremember who you are beyond your

(25:43):
productivity or your trauma. Andsometimes the most important
thing you can do is simply showup tomorrow, ready to try again.
If today's episode gave yousomething to think about or
helped you feel a little lessalone, you can listen to my past
episodes on related themes,which explore how we mislabel
harm, how we protect power, howwe fight eugenics, or even

(26:08):
episodes like the ones on thepower of hope or the power of
music that might help you getthrough these turbulent times.
Thanks again for listening toPsyberSpace. I'm your host,
Leslie Poston, signing off andreminding you to stay connected
to each other and stay curious.
And don't forget to subscribe soyou never miss an episode and

(26:28):
share with a friend so that theycan listen too.
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