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SquizzRadical's avatar

I'm autistic and I constantly have to "mask" to fit into any group outside my house. I have to pretend to be someone that's not me every day in any sort of working environment. Both of these things kill my energy and I don't have much left for anything else. I also have to pretend to like working in a group and pretend to like working with people I work with. Sometimes, I like one or two people, but not everyone. They all kill my energy because they're not just there to work, they're also there to socialize because that's what neurotypicals like to do.

I wanted to add these comments to this post because this is how groups are for me. I can pretend to be anything and anyone, but at the end of the day, I just wish I could be autistic me.

The Counterfeit Scale's avatar

Your framing of leaders as "entrepreneurs of identity" cuts to something that fraud researchers have largely missed: the con artist is also an entrepreneur of identity, and often a more skilled one.

The affinity fraudster doesn't build a product. He builds a group. He manufactures the conditions your research describes — belonging, shared purpose, optimal distinctiveness — and then uses the trust those conditions generate as the extraction mechanism. Your own lab finding is the blueprint: "at the mere flip of a coin, people readily befriend and place their trust in fellow in-group members." The fraudster doesn't even need a coin flip. He needs a church, a profession, an immigrant community, a shared flag. The trust transfer is instant and largely unconscious, which is precisely what makes it so lethal.

What strikes me about the affinity fraud literature — the SEC has documented hundreds of cases targeting Latino communities, evangelical congregations, military families, tight-knit immigrant groups — is that the fraud doesn't weaken the group. It weaponizes it. The same social enforcement mechanisms that make groups cohesive (peer pressure, reputation costs, shame about disloyalty) make victims less likely to report and less likely to be believed when they do. The group protects the fraudster long after the money is gone.

Your point about valuing dissent as the structural counter to groupthink maps directly onto this: the communities most devastated by affinity fraud are almost always the ones where questioning a trusted leader is treated as a betrayal of the group itself. The muhtasib in Istanbul's Grand Bazaar solved this architecturally — a market inspector who answered to the state and the guild simultaneously, accountable to neither individual merchant nor customer, whose job was precisely to be the dissenter the group couldn't suppress.

I'm writing a book on fraud through this exact lens. Your work has been foundational to how I think about why the architecture of trust is also the architecture of vulnerability.

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