In order to track and share data on events unfolding in Ukraine, Yuri Zhukov, Associate Professor of Political Science and Research Associate Professor at the Center for Political Studies, launched VIINA: Violent Incident Information from News Articles on the 2022 Russian Invasion of Ukraine. VIINA is a near-real time multi-source event data system for the invasion.
“I wanted to make these data available immediately because media sites in both countries are already being shut down, due to either censorship (in Russia) or military operations (in Ukraine),” said Zhukov. “It is thus essential that researchers have access to information about the war, as reported across media organizations and other actors in the information space.” While different media cover different types of events, VIINA’s multi-source approach will capture a more accurate picture of events as they unfold.
This platform allows researchers to access data based on news reports from Ukrainian and Russian media, which have been geocoded and classified into standard conflict event categories through machine learning.
VIINA is freely available for use by students, journalists, policymakers, and researchers. Using an automated web scraping routine that runs every 6 hours, VIINA extracts the text of news reports published by each source and their associated metadata, including publication time and date, web urls. GIS-ready data can be downloaded from VIINA, with temporal precision down to the minute.
VIINA draws on news reports from a variety of Ukrainian and Russian news providers. Data sources currently include news wires, TV stations, newspapers, and online publications in both countries. Zhukov plans to expand these sources as the conflict unfolds, to include OSINT social media feeds and other key sources. The set of sources may also change as the war unfolds — due to interruptions to journalistic activity from military operations, cyber attacks, and state censorship, as well as the availability of new data from other information providers.
Election Observation Missions (EOM) seek to provide impartial observation of the electoral process in order to ensure the peaceful conduct of elections and to protect the rights of citizens to participate and to vote. On the African continent, however, the deployment of observers has been driven more by practical convenience than by a representative and systematic approach to deployment. Deploying observers just taking convenience into consideration potentially results in the collection of information from observers that is biased or misleading. Subsequently, this information can influence the content and tone of election reports that EOMs issue regarding the extent to which elections are “free” and “fair”.
Observer data that is collected more systematically and is geographically referenced provides a more accurate and representative description of an election. Such data can also be linked more fruitfully to other sources of contextual information – from local demographics and infrastructure to partisan polarization and the prevalence of political violence. ObSERV’s approach to deploying observers not only supports the goal of assessing how free and fair the current election is, it also enables researchers to analyze and better understand the causes of deeper threats to democracy, such as election-related violence and electoral fraud.
How does ObSERV work?
ObSERV uses computer algorithms to group polling stations into local clusters and then to draw a random sample of clusters to be visited by observer teams. Stations are clustered to minimize driving distance for each team, which must cover at least 12 stations on election day, using routing tools similar to those used by modern carpooling apps. Clusters are then categorized between regions and urban and rural locations, and the required number of clusters is selected randomly within each category.
Clusters are subjected to a security assessment, to ensure that observers can safely access them. Where the security assessment (commissioned by the observer mission itself) identifies safety concerns with a cluster, it is removed and a substitute is drawn using the ObSERV method. Once in the field, observers use EISA’s Popola monitoring system to report on a range of election-related activities, from rallies to voting. The information captured helps the mission evaluate the overall conduct of the election, and a substantial part of it is curated for inclusion in the ObSERV data set.
The value of ObSERV
By collecting observer data systematically and attaching geographical coordinates, ObSERV facilitates linking to other data sets relevant for analyzing and better understanding localized patterns of election-related violence. Applications are not limited to issues of electoral security and violence. The data collected also include station-level details such as long voter queues, missing materials, voters being turned away, and voters showing up at the wrong station.
ObSERV’s approach can be adapted for anywhere observation takes place, as it accommodates the practical challenges of deploying an observer mission. By applying systematic methods, observers end up observing polling stations that have previously been overlooked, improving the quality of election observation. Over time, use of the ObSERV method will contribute to a cumulative body of research data, promoting better understanding and analysis of African elections and ultimately help protect the integrity of the democratic process.
The theme of the roundtable presented on April 8, 2021, was “Can Democracy Survive?” Ken Kollman introduced the event, noting that the survival of democracy was a question that Miller and Converse worried about. Their ambition was to study survey respondents and political parties and candidates much like other scientists studied cells and atoms and planets, but they cared about the fate of democracy. Their legacy of scientific inquiry into politics and society continues at ISR and CPS. A recording of the event is available below.
Ken Kollman: Moderation and Extremism in American Political Parties
Political parties are changing and adopting new issue positions, says Kollman, and the mass public pays attention to these movements. Both partisanship and voting decisions respond to the people’s evaluations of these partisan positions relative to their own interests.
Kollman makes the case that both major parties in the United States are perceived to have moved away from the center since 2008. These patterns include a continuation of the shift of the working class towards the right and the Republicans the shift of more educated voters to the left and the Democrats. These shifts have consequences for politics and for the survival of democratic processes.
Most people in the US hold their partisanship for life, but notable portions of the electorate change over the course of their lifetime. The most common reason they change is that they perceive the major parties as moving away from them or toward them on issues of fundamental importance, including economics and racial liberalism. They change much less often because of the performance of a party in office or because they change their ideology or issue preferences.
In The American Voter, Miller and Converse wrote about partisanship as a result of socialization; they argued that partisanship shapes the perceptions of events, of candidates, and the vote. Kollman and Jackson don’t necessarily argue with this. The American Voter portrayal of partisanship remains robust and is good at predicting the vote. In contrast, Kollman and Jackson focus on the dynamics of partisanship and how partisanship changes. Group memberships based on interests and elements of socialization determines partisanship. It’s malleable and they model it as a form of what’s called Bayesian updating, a method of modeling how people incorporate new information in their decisions.
Kollman and Jackson are continuing to analyze the patterns from the past to predict what’s going to happen in the future if the two parties take different positions. The chart below shows how different groups of voters would respond if the Democratic Party moved to the left. What they find, first, is that partisanship becomes more Democratic for every group as the Republicans become more extreme. African Americans are complex in that they prefer the state of the Democratic Party in 2016, but their partisanship actually drops away if the Democratic Party moves to the left or moves to the right. Among white voters, the Democratic Party would lose partisans (and votes) if it moved to the left.
The trends of both parties away from the political center are worrisome for many people. Extreme party positions, including the pursuit of extralegal strategies to either pass policies or hold and maintain power, could become more likely as parties become more extreme.
Rob Franzese: What Causes People to Become Political Extremists?
What explains the rise of far-right nationalist-xenophobic and rightwing populism in the United States and other developed demoocracies? Robert Franzese presented research to address this question.
Scholars have noted that the rise of anti-immigrant, anti-globalization, anti-elite, anti-government sentiments correspond to a sea-shift of white working class voters to the right. One explanation for this shift is the notion that people have been left behind socioeconomically, and experience angst as a result. While support for parties farther to the right increased everywhere, it is especially notable in regions experiencing economic hard times, demonstrating support for these economic explanations of voting behavior.
Surveys have examined whether the shift to the right was attributable to socioeconomic malaise and decline, or whether it was due to cultural status threat. The data from these surveys seem to suggest that the political shift resulted from preceved xenophobic threats and it doesn’t have anything to do with the economic conditions.
However, Franzese contends that this conclusion is both wrong and wrong-headed. Instead of either/or explanations for political shifts, he suggests that we think in terms of both/and. Both neighborhood socioeconomic malaise and xenophobic anxiety associated with cultural change are both part of a broader sense of socioeconomic and cultural threat, as described in the graphic below. Franzese emphasized the importance of heterogeneity of perceptions. Some people are more susceptible to demagogic railing against the elite, the media, and foreigners. Other people will be immune, and may even become more repulsed by populist appeals.
This approach shows that the socioeconomic conditions the individual experiences are partly contributing to social-cultural threat perceptions that produce support for extremism. It’s not just economic hardship that creates the response, but economic hardship contributes to the sense in some respondents that their group is being left behind.
Extremism, especially far-right extremism, is a rising threat to democratic society. Therefore, understanding better the provenance of this rising far-right extremism and concomitant rise in rightwing populism is urgently essential. Casting the possible causal processes as some xenophobic or socioeconomic threat perception is unhelpful. These processes are better understood as complementary.
Pauline Jones: Democratic Survival, Using Lessons from the Muslim World
Pauline Jones notes that many people think that democracy is either unlikely or impossible and due to familiar tropes that Islam and democracy are somehow incompatible.However she contends that democracy and Islam are not incompatible at all. Muslim democracies exist all around the world. Several Muslim-majority countries have transitioned to democracy in the latter half of the 20th cenury, and there are Muslim-majority democracies in multiple diverse regions across the world.
Survey research shows popular support for democracy among Muslims, and that Muslims are mostly supportive of democracy as a form of government, and they do not view democracy as incompatible with their religious principles or institutions. Furthermore, democracy itself is in a constant state of struggle to survive. Jones describes democracy not as an outcome, but a process toward resilience. Democracies are constantly undergoing a test of vitality.
There are two key dimensions to typologizing varieties of democratic vitality. The first is duration: the length of time that a country maintains a certain level of democracy since its initial transition to democracy. Both geographically and temporarily, it’s important to consider the context of that particular democratic state. The second dimension is trajectory: the overall trend in a country level of democracy since its initial transition to democracy. Trajectory measures how consistently a country has improved or maintained the level of democracy over time, since its transition.
To measure the level of democracy, Jones uses the Varieties of Democracy Electoral Democracy Index (DDI). This score focuses on the role of elections as the core feature of democracy, and includes aspects of the political system that increase the likelihood that elections will result in democratic outcomes. She then created a typology based on the dimensions of duration and trajectory, which describes four modes of democratic survival, depicted in the graphic below. Democracies are grouped into categories including striving, thriving, waning, and backsliding.
Striving democracies have short duration, but an upward trajectory. The thriving category is the best case scenario: long duration and upward trajectory. In the waning category there is neither duration, nor trajectory. Democracy is just not taking hold, and this is where you might see the transition away from democracy. Democracies in the backsliding category have long duration, but have a downward trajectory.
Jones investigated eight Muslim majority countries and fit them to these modes: Albania, Malaysia, Mali, Tunisia, Indonesia, Senegal, Kyrgystan, and Turkey. She found, surprisingly, that for that most of the Muslim-majority countries in the sample were striving are thriving.
The key takeaway from this research is that democracy is an ongoing struggle to survive. Jones challenged the audience not to think about democracy as meeting some threshold, but rather as a sort of ongoing struggle, and to think about it as varying degrees of vitality, as opposed to focusing on the mortality of democracy. This, she concludes, allows us to have some degree of cautious optimism. Democracy faces constant challenges; survival is just a matter of the degree of the threat and the strength of the institutions meeting that threat.
As the 21st century began, religion was spreading rapidly. The collapse of communism had left a psychological vacuum that was being filled with resurgent religion, fundamentalism was a rising political force in the United States, and the 9/11 attacks drew attention to the power of militant Islam. There were claims of a global resurgence of religion.
An analysis of religious trends from 1981 to 2007 in 49 countries containing 60% of the world’s population did not find a global resurgence of religion—most high-income countries were becoming less religious—however, it did show that in 33 of the 49 countries studied, people had become more religious (Norris and Inglehart, 2011). But since 2007, things have changed with surprising speed. From 2007 to 2020, an overwhelming majority (43 out of 49) of these same countries became less religious. This decline in belief is strongest in high-income countries but it is evident across most of the world (Inglehart, 2021).
A particularly dramatic shift away from religion took place among the American public. For years, the United States had been the key case demonstrating that economic modernization need not produce secularization. But recently, the American public has been moving away from religion along with virtually all other high-income countries—in fact, religiosity has been declining more rapidly in the US than in most other countries.
Several forces are driving this trend but the most powerful one is the waning grip of a set of beliefs closely linked with the imperative of maintaining high birth rates. For many centuries, most societies assigned women the role of producing as many children as possible and discouraged divorce, abortion, homosexuality, contraception, and any other sexual behavior not linked with reproduction. Virtually all major world religions encouraged high fertility because it was necessary, in the world of high infant mortality and low life expectancy that prevailed until recently, for the average woman to produce five to eight children in order to simply replace the population. Religions that didn‘t emphasize these norms gradually disappeared.
A growing number of countries have now attained high life expectancies and drastically reduced infant mortality rates, making these traditional cultural norms no longer necessary. This process didn’t happen overnight. The major world religions had presented pro-fertility norms as absolute moral rules and firmly resisted change. People only slowly give up the familiar beliefs and societal roles they have known since childhood, concerning gender and sexual behavior. But when a society reaches a sufficiently high level of economic and physical security, younger generations grow up taking that security for granted and the norms around fertility recede. Ideas, practices, and laws concerning gender equality, divorce, abortion, and homosexuality are now changing rapidly. Almost all high-income societies have recently reached a tipping point where the balance shifts from pro-fertility norms being dominant, to individual-choice norms being dominant.
Several other factors help explain the waning of religion. In the United States, politics explains part of the decline. Since the 1990s, the Republican Party has sought to win support by adopting conservative Christian positions on same sex marriage, abortion, and other cultural issues. But this appeal to religious voters has had the corollary effect of pushing other voters, especially young liberal ones, away from religion. The uncritical embrace of President Donald Trump by conservative evangelical leaders has accelerated this trend. And the Roman Catholic Church has lost adherents because of its own crises. A 2020 Pew Research Center survey found that an overwhelming majority US adults were aware of recent reports of sexual abuse by Catholic priests, and most of them believed that the abuses were “ongoing problems that are still happening.” Accordingly, many US Catholics said that they have scaled back attendance at mass in response to these reports.
Although some religious conservatives warn that the retreat from faith will lead to a collapse of social cohesion and public morality, the evidence doesn’t support this claim. Surprising as it may seem, countries that are less religious actually tend to be less corrupt and have lower murder rates than religious ones.
Each year, Transparency International published a Corruption Perception Index that ranks public-sector corruption in 180 countries and territories. Is corruption less widespread in religious countries than less religious ones? The answer is an unequivocal “No”—in fact, religious countries actually tend to be more corrupt than secular ones.
This pattern also applies to other crimes, such as murder. Surprising as it may seem, the murder rate is more than ten times as high in the most religious countries as it is in the least religious countries. Some relatively poor countries have low murder rates, but overall, prosperous countries that provide their residents with material and legal security are much safer than poor countries. It’s not that religiosity causes corruption and murder, but that both crime and religiosity tend to be high in poor countries.
In early agrarian societies, when most people lived just above the survival level, religion may have been the most effective way to maintain order and cohesion. But as traditional religiosity declines, an equally strong set of moral norms seems to be emerging to fill the void. Survey evidence from countries containing over 90%of the world’s population indicates that in highly secure and secular countries, people are giving increasingly high priority to self-expression and free choice, with a growing emphasis on human rights, tolerance of outsiders, environmental protection, gender equality, and freedom of speech.
As societies develop from agrarian to industrial to knowledge-based, growing existential security tends to reduce the importance of religion in people’s lives and people become less obedient to traditional religious leaders and institutions. That trend seems likely to continue, but pandemics such as the current one reduce peoples’ sense of existential security. If the pandemic were to endure for decades, or lead to an enduring Great Depression, the theory underlying this article implies that the cultural changes of recent decades would reverse themselves.
That’s conceivable but it would run counter to the trend toward growing prosperity and rising life expectancy that has been spreading throughout the world for the past 500 years. This trend rarely reverses itself for long because it is driven by technological innovation which, once it emerges, usually persists and spreads. If that happens, the long-term outlook is for public morality to be less determined by traditional religions, and increasingly shaped by the culture of growing acceptance of outgroups, gender equality, and environmentalism that has been emerging in recent decades.
Until recently, there has been little need to measure the electoral volatility, changes in vote shares between parties, in authoritarian regimes because most conventional authoritarian regimes were either one-party or no-party systems. In general, high levels of volatility are considered to be a sign of instability in the party system and show that the existing parties are unable to build connections with their constituencies.
New research by Wooseok Kim, Allen Hicken, and Michael Bernhard examines the ways that electoral volatility in democratic regimes may be useful for understanding competitive authoritarian regimes.
As a greater number of authoritarian regimes have permitted electoral competition and greater party autonomy, electoral volatility has become more salient. Multiparty elections in competitive authoritarian regimes are different from those in democracies, in that competition is more constrained and incumbents have the ability to manipulate the outcomes.
Electoral volatility can provide clues about the level institutionalization in the ruling and opposition parties, as well as the level of support for the authoritarian incumbent. Low volatility suggests a high level of stability and control in the ruling party institutionalization; high volatility as associated with weak party organizations, weak societal roots, and low levels of cohesion.
The authors tested the relationship between electoral volatility, which is the most commonly used measure of party system institutionalization, and the survival of competitive authoritarian regimes. To do this, they used a dataset that included authoritarian regimes in the post-WWII period that hold minimally competitive multiparty elections with basic suffrage, which are determined using indicators from the Varieties of Democracy (V-Dem).
Specifically, the authors measure two types of electoral volatility in competitive authoritarian regimes: type-A volatility and type-B volatility. Type-A is volatility measures the exit and entries of parties from the system. Type-B volatility measures the reallocation of votes or seats from one party to a competitor.
Electoral authoritarian regimes are more stable when they tightly control the party system and the opposition is disorganized. The authors conclude that type-B volatility promotes authoritarian replacement, while type-A volatility is associated with a greater likelihood of a democratic transition. In addition to considering measures of party system institutionalization in authoritarian regimes, future case studies may shed more light on the link between electoral dynamics and outcomes.
“Not which ones, but how many” is a phrase used in list experiments instruction, where researchers instruct participants, “After I read all four (five) statements, just tell me how many of them upset you. I don’t want to know which ones, just how many.” In retrospect, I was surprised to see that this phrase encapsulates not only the key research idea, but also my fieldwork adventure: not which plans could go awry, but how many. The fieldwork experience could be frustrating at times, but it has led me to uncharted terrain and brought insights into the research contexts. The valuable exposure would not have been possible without support from the Roy Pierce Award and guidance from Professor Yuki Shiraito.
Research that I conducted with Yuki Shiraito explores the effect of behavior on political attitudes in authoritarian contexts to answer the question: does voting for autocracy reinforce individual regime support? To answer this question, two conditions need to be true. First, people need to honestly report their level of support before- and after- voting in authoritarian elections. Second, voting behavior needs to be random. Neither situation is probable in illiberal autocracies. Our project addresses these methodological challenges by conducting a field experiment that combines a list experiment and a randomized encouragement design in China.
In this study, list experiments are used instead of direct questions to measure the respondents’ attitudes towards the regime in the pre- and post-election surveys. The list experiment is a survey technique to mitigate preference falsification by respondents. Although the true preference of individual respondents will be hidden, the technique allows us to identify the average level of support for the regime within a group of respondents. In addition, we employ a randomized encouragement design where get-out-the-vote messages are randomly assigned, which help us estimate the average causal effect of a treatment. For effect moderated by prior support for the regime, we estimate the probability of the prior support using individual characteristics and then estimate the effect for the prior supporters via a latent variable model.
While the theoretical part of the project went smoothly and the simulation results were promising, the complication of fieldwork exceeded my expectation. For the list experiment survey, the usually reticent respondents started asking questions about the list questions immediately after the questionnaires were distributed. Their queries took the form of “I am upset by option 1, 2, and 4, so what number should I write down here?” This was not supposed to happen. List experiments are developed to conceal individual respondents’ answers from researchers. By replacing the questions of “which ones” with the question of “how many,” respondents’ true preference is not directly observable, which makes it easier for them to answer sensitive questions honestly. Respondents’ eagerness to tell me their options directly defeats the purpose of this design. Later I learned from other researchers that the problem I encountered was common in list experiment implementation regardless of research contexts and types of respondents.
The rationale behind respondents’ desire to share their individual options despite being given a chance to hide them is thought-provoking. Is it because of the cognitive burden of answering a list question, which is not a familiar type of questions to respondents? Or is it because the sensitive items, despite careful construction, raise the alarm? Respondents are eager to specify their stance on each option and identify themselves as regime supporters: they do not leave any room for misinterpretation. To ease the potential cognitive burden, we will try a new way to implement the list experiment in a similar project on preference falsification in Japan. We are looking forward to seeing if it improves respondents’ comprehension of the list question setup. The second explanation is more concerning, however. It suggests the scope condition of list experiments as a valid tool to elicit truthful answers from respondents. Other more implicit tools, such as endorsement experiments, may be appropriate in those contexts to gauge respondent’s preference.
Besides the intricacies of the list experiment, carrying out encouragement design on the ground is challenging. We had to modify the behavioral intervention to adapt needs from our local collaborators, and the realized sample size was only a fraction of the negotiated size initially. Despite the compromises, the implementation is imbued with uncertainty: meetings were postponed or rescheduled last minutes, instructions from local partners are sometimes inconsistent and conflictual. The frustration was certainly real. But the pain makes me cognizant of judgment calls researchers have to make in the backstage. The amount of effort required to produce reliable data is admirable. And as a consumer of data, I should always interpret data with great caution.
While the pilot study does not lead to a significant finding directly, the research experience and the methods we developed have informed the design of a larger project that we are currently doing in Japan.
I always thought of doing research as establishing a series of logical steps between a question and an answer. Before I departed for the pilot study, I made a detailed timeline for the project with color-coded tasks, flourish-shaped arrows pointing at milestones of the upcoming fieldwork. When I presented this plan to Professor Shiraito, he smiled and told me that “when doing research, it is generally helpful to think of the world in two ways: the ideal world and the real world. You should be prepared for both.” Wise words. Because of this, I am grateful for the Roy Pierce Award for offering the opportunity to catch a glimpse of the real world. And I am indebted to Professor Shiraito for helping me see the potential of attaining the ideal world with intelligence and appropriate tools.